Forward Press, October, 2011

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NEW DELHI Vol. III No.10

First Fully English-Hindi Magazine

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25 ÌêÕÚ

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LORD MACAULAY

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Who Are The Bahujans Really Worshipping?

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11

Who Are The Bahujans Really Worshipping?

緤ⷤè ÂêÁæ ·¤ÚU ÚUãðU ãñ´U ÕãéUÁÙ? 11 PAGE 6

PAGE 48

Conflicts – They Happen!

Bahujans show how to really fill Ramlila Maidan

ÕãéUÁÙ Ùð ç¼¹æØæ ÚUæ×ÜèÜæ ×ñ¼æÙ ·ñ¤âð ÖÚUæ Áæ°U

ÅU·¤ÚUæß — Ìô ãUôÌð ãñU´!

PAGE 37

Saviour of the Ashrafs, Not Pasmandas

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On Dussehra

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ÎàæãUÚÔU ·ð¤ ˆØæñãUæÚU ÂÚU History of Bihar Reservations

çÕãUæÚU ×ð´ ¥æÚUÿæ‡æ ·¤æ §UçÌãUæâ PAGE 19

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PAGE 45

Perfectionism Academic Misconduct: Âýßè‡æÌæßæ¼

Gamesmanship Vs Sportsmanship

The Word and the Shudra

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àæÎ ¥æñÚU àæêÎý

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PAGE 23

MACAULAY VS MANU The Making of Modern India ×ñ·¤æòÜð ÕÙæ× ×Ùé ¥æÏéçÙ·¤ ÖæÚUÌ ·¤æ çÙ×æü‡æ PAGE 51 Cover & Graphics: Mitra T

Four Proposals for Changing India

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An Affordable American MBA

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HINDISTAN ãU×æÚæUU

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“England has to fulfil a double mission in India: one destructive, the other regenerating ...” Thus wrote Karl Marx as a journalist concluding his series of reports on British rule in India for the New York Tribune in August 1853. Though he was to revise his views later, the reason I quote him here is to make a point: The task of building a nation, especially one as ancient as India, into a modern nation includes both missions – deconstruction and reconstruction. In its own humble way FORWARD Press is T H I N K I N G engaged in both missions. The Cover Story and the Jan Vikalp column, both by Prem Kumar Mani, engage in such an exercise. By first deconstructing the Durga mythology, eye-opening insights are offered from a Bahujan perspective. Then he proceeds to suggest, by a re-reading of the Kali myth and application to contemporary Indian society, that Dussehra can take on a new meaning, even be revolutionized. But there is a difference between postmodernist deconstruction, especially of myths, and Marx’s “destruction”; in the Indian context he, like Ambedkar on caste, used “annihilation”. How about truth and facts for a change, for a real revolutionary change? What did the Bahujans defeated (through deceit) by the Aryans learn about the power of their goddess Shakti to protect them? Is a “goddess” who betrays her worshippers to the enemy worthy of worship? In psychology, Stockholm syndrome is a term used to describe a real paradoxical psychological phenomenon wherein hostages express empathy and have positive feelings towards their captors, sometimes to the point of defending them. Could/should we read the Bahujan ardent worship of Durga as spiritual Stockholm syndrome? Beware, anyone defending this practice would only prove my point! If the Cover Story’s deconstruction can stir up controversy, so can Vishal Mangalwadi’s reconstruction of Macaulay’s twin legacy in India – modern education and the law. Macaulay, whom the brahmanical elite (most benefitted by his legacy) love to hate, is increasingly being appreciated, even idolized by Dalitbahujan intellectuals. Based on extensive research, having read just about everything that Macaulay wrote (and said in British Parliament) on India, Mangalwadi sets the historical record straight. As we go to press Mangalwadi’s worst fears are being confirmed. The front page of the 22 September Indian Express reported that 25 (of 28) Indian states are in favour of striking down IPC Section 309 that makes suicide a criminal act punishable by imprisonment. The home ministry is, in fact, planning to bring in “comprehensive amendments of the IPC”. So after suicide is decriminalized, will sati follow? It was banned by the British in 1829 after the persistent campaigns by William Carey and Raja Ram Mohan Roy. Should we next be deconstructing the mythology of the goddess Sati, also known as Dakshayani, who self-immolated because she was unable to bear her father humiliating her (living) husband Shiva? God forbid! The renowned academic Gayatri Spivak in her monograph ‘Can the Subaltern Speak?’ discusses whether sati can be a form of self-expression by women who cannot demonstrate their independence in any other manner! This Dussehra and Diwali we wish our readers that the light of Truth will dispel the destructive dark myths that continue to bind our people and make us progress-resistant.

F ORWARD

Vol. III No. 10

Bilingual

OCTOBER 2011

Dr Silvia Fernandes Chair, Aspire Prakashan Pvt. Ltd. Prabhu Guptara Patron and Chief Advisor Sunil Sardar Patron and Advisor Satyaveer Chakrapani Director and Advisor

Ivan Kostka Editor-in-Chief Ashish Alexander Editor Pramod Ranjan Editor (Hindi) CONTRIBUTING EDITORS

Prabhu Guptara (Europe) Dilip Mandal (New Delhi) Vishal Mangalwadi (USA) Gail Omvedt (New Delhi) Thom Wolf (New Delhi)

Mitra T. Chief Designer Office: FORWARD Press 803 Deepali, 92 Nehru Place New Delhi 110019 Tel. (011) 46538687 Fax: (011) 46538664 Email: [email protected] Printed, published and owned by Ivan Anthony Kostka and printed at M.P. Printers, B-220, Phase-II, Noida, UP - 201301 and published from 803 Deepali, 92 Nehru Place New Delhi 110019

FORWARD Press logo designed by Etienne Coutinho; assisted by Amogh Pant Disclaimer: The views expressed in the articles are those of the writers. The magazine will not bear any responsibility for them.

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P H O T O

6

FEATURE

OCTOBER 2011 | FORWARD Press

BAHUJANS SHOW HOW TO REALLY FILL RAMLILA MAIDAN

ÕãéUÁÙ Ùð ç¼¹æØæ ÚUæ×ÜèÜæ ×ñ¼æÙ ·ñ¤âð ÖÚUæ Áæ°

On 1 September, three days after Anna and his so-called “hazaro” had cleared out of Delhi’s Ramlila Maidan, a bahujan Maharally filled it even more. Tens of thousands began arriving in the morning by train and bus from mostly western states. By the afternoon they were joined by many more from the National Capital Region and neighbouring states. Though the majority were apparently not well to do they had made their own way there – not “bought and brought” like for political rallies. The predominantly Dalit crowd was there to demand for the the Caste Census needed by their OBC brothers and sisters. Organiser BAMCEF President Waman Meshram was joined by leaders of several OBC jatis on the platform. The large crowd braved the extremely hot sun and listened attentively to the speakers for over five hours. The main speakers were JD(U) President Sharad Yadav and Lok Janshakti Party President Ram Vilas Paswan.

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ÖæÚUÌ ×éçÌ ×ô¿æü ×ãUæÚñUÜè ×ð´ ȤæòÚUßÇüU Âýðâ ×õÁê¼ ÚUãUæ

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ȤæòÚUßÇüU Âýðâ | ¥€ÌêÕÚU 2011

(L-R) BAMCEF President Waman Meshram, Ram Vilas Paswan, Sharad Yadav, OBC leaders

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(Õæ°¡ âð ¼æ°¡) Õæ×âðÈ$ ¤ ¥ŠØÿæ ßæ×Ù ×ðŸææ×, ÚUæ×çßÜæâ ÂæâßæÙ, àæÚU¼, ¥‹Ø ¥ôÕèâè ÙðÌæ BAMCEF Women Volunteer Force help

1 control crowds Õæ×âðÈ$ ¤ ×çãUÜæ SßØ¢âßð ·¤ ÕÜ ÖèǸU ·¤ô ¥ÙéàææçâÌ ·¤ÚUÌð ãéU°

BAMCEF President Waman Meshram

2 addresses the Maharally Õæ×âðÈ$ ¤ ¥ŠØÿæ ßæ×Ù ×ðŸææ× ×ãUæÚUÜ ñ è ·¤ô â¢ÕôçÏÌ ·¤ÚUÌð ãéU° “In this country even animals are

3 counted, but not OBCs! Deception of the OBCs exposed!”

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P H O T O

8

FEATURE

OCTOBER 2011 | FORWARD Press

BAHUJANS SPEAK UP – ANYONE LISTENING?

ÕãéUÁÙ Ùð ©UÆUæ§ü ¥æßæ•æ — âéÙ ÚUãðU ãñ´U Ù?

2 September: Following through on the rally in Delhi led by him, Dr Udit Raj led a delegation (including FP Editor-in-Chief) to present a proposed Bahujan Lokpal Bill to Abhishek Manu Singhvi, Chairman of the Parliamentary Standing Committee on Law and Justice

w çâÌ¢ÕÚUÑ çÂÀUÜð ç¼Ùô´ ç¼ËÜè ×ð ¢ ÕãéUÁÙ Üô·¤ÂæÜ ÂÚU °·¤ ÚñUÜè ·¤è ¥»éßæ§ü ·¤ÚUÙð ·ð¤ Âà¿æÌ ÇUæ.ò ©Uç¼Ì ÚUæÁ ©Uâ ÂýSÌæçßÌ çÕÜ ·¤è ÂýçÌ ¼ðÙð °·¤ ÂýçÌçÙçÏ ×¢ÇUÜ ·ð¤ âæÍ (çÁâ×ð´ °$ȤÂè ·ð¤ ×éØ â¢Âæ¼·¤ àææç×Ü Íð) çßçÏ ¥õÚU ‹ØæØ ÂÚU â¢â¼èØ SÅñU´çÇ¢U» âç×çÌ ·ð¤ ¿ðØÚU×Ùñ ¥çÖáð·¤ ×Ùé ç⢃æßè âð ç×ÜðÐ

5 September saw two large Dalitbahujan rallies at the same time and same place, Jantar Mantar and then Parliament Street. The Social Justice Forum (umbrella group of a large number of national Dalit organizations) was campaigning for an “inclusive Lokpal”, while the new Peace Party from U.P. was demanding implementation of the Ragahnath Mishra Commission recommendations and reservations for MBC and Mahadalit Muslims within existing OBC and SC quotas respectively

z çâÌ¢ÕÚU ·¤ô °·¤ ãUè Á»ãU ¥õÚU °·¤ ãUè â×Ø ¼ô ÕǸUè ¼çÜÌÕãéUÁÙ ÚñUçÜØæ¡ ãéU§ü¢, ÂãUÜð Á¢ÌÚU-×¢ÌÚU ÂÚU ¥õÚU çȤÚU â¢â¼ ×æ»üU ÂÚUÐ âôàæÜ ÁçSÅUâ $ȤôÚU× (·¤§ü ÚUæcÅþUèØ ¼çÜÌ â¢»ÆUÙô´ ·¤æ ÀU˜æâ×êãU) â×æßðàæè Üô·¤ÂæÜ ·ð¤ çÜ° ¥çÖØæÙ ¿Üæ ÚUãUæ Íæ, ÁÕç·¤ ØêÂè ·¤è Ù§ü Âèâ ÂæÅèü Ú¢U»ÙæÍ çןææ ¥æØô» ·¤è çâ$ȤæçÚUàæð´ Üæ»ê ·¤ÚUÙð ·¤è ×æ¡» ·¤ÚU ÚUãUè Íè çÁâ·ð¤ ¥¢Ì»Ìü ¥çÌ çÂÀUǸðU ß»ü ¥õÚU ×ãUæ¼çÜÌ ×éâÜ×æÙô´ ·¤ô ·ý¤×àæÑ ×õÁê¼æ ¥ôÕèâè ¥õÚU °ââè ·¤ôÅðU ×ð´ ¥æÚUÿæ‡æ Âý¼æÙ ç·¤Øæ Áæ°Ð

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ȤæòÚUßÇüU Âýðâ | ¥€ÌêÕÚU 2011

The September 2011 cover story, “Victory of Arakshan”, won our hearts. It should be inscribed in golden letters in the history of Indian journalism. I have never seen a Hindi or English newspaper or magazine that celebrates news favoring reservations. It seems that Indian media becomes numb with fear whenever any matter related to affirmative action for the marginalized sections is raised. Meanwhile, being a JNU student I would also like to draw your attention to a shortcoming in your story. In his article, Dilip Mandal gives more credit to All-India Backward Students Forum (AIBSF) for getting the reservation implemented in Delhi University and JNU, whereas the truth is that it was All-India Students Association (AISA) that began the struggle on the JNU campus. AISA also sat on a fast in 2010 on this issue. Dilip Mandal did not mention it at all. Lastly, I congratulate you for starting a membership campaign for FORWARD Press in JNU. Suraj Kumar, Mahi Hostel, JNU

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çâ´ÌÕÚU w®vv ¥´·¤ ·¤è ¥æßÚU‡æ ·¤Íæ Ò¥æÚUÿæ‡æ ·¤è ÁèÌÓ Ùð çÎÜ ÁèÌ çÜØæÐ ÖæÚUÌèØ Âç˜æ·¤æçÚUÌæ ·ð¤ §UçÌãUæâ ×ð´ §Uâð S߇ææüÿæÚUæð´ ×ð´ ÎÁü ãUæðÙæ ¿æçãU°Ð ×ñ´Ùð ¥æÁ Ì·¤ Ù ·¤æð§üU °ðâè çã¢U¼è ¥æñÚU Ù ãUè ¥¡»ýð•æè Âç˜æ·¤æ, ¥¹ÕæÚU Îð¹æ ãñU, çÁâÙð ·¤Öè Öè ¥æÚUÿæ‡æ ·ð¤ Âÿæ ×ð´ ç·¤âè $¹ÕÚU ·¤æð âðÜðÕýðÅU ç·¤Øæ ãUæðÐ àææðçáÌ ÌÕ·¤æð´ ·ð¤ çÜ° ç·¤âè Öè Âý·¤æÚU ·ð¤ ¥$Ȥ×ðüçÅUß °àæÙ ·¤æ Ùæ× âéÙÌð ãUè ÖæÚUÌèØ ×èçÇUØæ ·¤æð Áñâð âæ´Â âê´ƒæ ÁæÌæ ãñUÐ ÕãUÚUãUæÜ, Áð°ÙØê ·¤æ çßlæÍèü ãUæðÙð ·ð¤ ÙæÌð ¥æ·¤è ·¤ßÚU SÅUæðÚUè ·¤è °·¤ ·¤×è ·¤è ¥æðÚU Öè ŠØæÙ çÎÜæÙæ ¿æãê¡U»æÐ çÎÜè ״ÇUÜ Ùð ¥ÂÙð Üð¹ ×ð´ ç¼ËÜè çßàßçßlæÜØ ¥õÚU ÁßæãUÚÜæÜ ÙðãUL¤ çßàßçßlæÜØ ×ð´ ¥æðÕèâè ¥æÚUÿæ‡æ Üæ»ê ãUæðÙð ·¤æ •ØæÎæ ŸæðØ ¥æòÜ §´UçÇUØæ Õñ·¤ßÇü SÅêUÇð´ÅU ȤæðÚU× (°¥æ§UÕè°â°$Ȥ¤) ·¤æð çÎØæ ãñU ÁÕç·¤ â“ææ§üU ØãU ãñU ç·¤ Áð°ÙØê ·ñ´¤Ââ ×ð´ ØãU ÜǸUæ§ü ¥æòÜ §´UçÇUØæ SÅêÇðU´ÅU °âôçâ°àæÙ (¥æ§Uâæ) Ùð àæéM¤ ·¤è ÍèÐ ¥æ§Uâæ Ùð §Uâ ×égð ·¤æð Üð·¤ÚU ßáü w®v® ×ð´ ãUè Öê¹ ãUǸÌæÜ Öè ·¤è Íè, ÁÕç·¤ §â·¤æ ·¤æð§üU ç•æ·ý¤ çÎÜè ״ÇUÜ Ùð ÙãUè´ ç·¤Øæ ãñUÐ ÕãUÚUãUæÜ, Áð°ÙØê ×ð´ ȤæòÚUßÇüU Âýðâ ·¤æ âÎSØÌæ ¥çÖØæÙ àæéM¤ ·¤ÚUÙð ·ð¤ çÜ° ÕŠææ§üU Sßè·¤æÚÔ´UÐ âêÚUÁ ·é¤×æÚU, ×æãUè ãUæòSÅUÜ, Áð°ÙØê

The way the writer advocated William Carey as the father of modern India is a bit disturbing (“Who is the Father of Modern India”, August 2011). First, Raja Ram Mohan Roy, and not Mahatma Gandhi, is considered the father of modern India. The latter is the “Father of the Nation”. Perhaps the writer has some special reason to say otherwise; we would be interested in

knowing those reasons. Second, we must debate as to what is the agenda behind calling a Christian missionary, the father of modern India. Missionaries have done some good work in the area of education and health and for that they must be appreciated but it is beyond me to give them such titles. Rajiv Sindhu, NCR, Delhi

¥»SÌ w®vv ¥æßÚU‡æ ·¤Íæ ·ð¤ Üð¹·¤ Ùð ¥æŠæéçÙ·¤ ÖæÚUÌ ·ð¤ çÂÌæ ·ð¤ M¤Â ×ð´ çßçÜØ× ·ñ¤ÚUè ·¤è Áæð ß·¤æÜÌ ·¤è ãñU (ÒÒ¥æÏéçÙ·¤ ÖæÚUÌ ·¤æ çÂÌæ ·¤õÙ?ÓÓ) ßãU ·é¤ÀU ÂÚÔUàææÙ ·¤ÚUÙð ßæÜè ãñUÐ ÂãUÜè ÕæÌ Ìæð ØãU ç·¤ ¥æŠæéçÙ·¤ ÖæÚUÌ ·¤æ çÂÌæ ÚUæÁæ ÚUæ× ×æðãUÙ ·¤æð ×æÙæ ÁæÌæ ãñU Ù ç·¤ ×ãUæˆ×æ »æ´Šæè ·¤æðÐ ßãU Ìæð ÚUæCþUçÂÌæ ãñ´UÐ Üð¹·¤ ·ð¤ àææØÎ °ðâæ ·¤ãUÙð ·ð¤ çßàæðá ·¤æ ·¤æÚU‡æ ãUæð, ÁæÙÙð ·¤è ©Uˆâé·¤Ìæ ÕÙè ÚUãðU»èÐ

ÎêâÚÔU, °·¤ §üUâæ§üU ç×àæÙÚUè ·¤æð ¥æŠæéçÙ·¤ ÖæÚUÌ ·¤æ çÂÌæ ·¤ãUÙð ·ð¤ ÂèÀðU Øæ ¥Áð´ÇUæ ãñ´U §Uâ ÂÚU ¥æñÚU ÕãUâ ·¤ÚUÙð ·¤è ÁM¤ÚUÌ ãñUÐ ç×àæÙçÚUØô´ Ùð çàæÿææ ¥õÚU SßæS‰Ø ·ð¤ ÿæð˜æ ×ð´ ¥‘ÀUæ ·¤æ× ç·¤Øæ ãñU çÁâ·ð¤ çÜ° ©UÙ·¤è Âý´àæâæ ·¤è ÁæÙè ¿æçãU° Üðç·¤Ù ©U‹ãð´ °ðâè ©UÂæçŠæ Îð ÎðÙæ â×Ûæ âð ÂÚÔU ãñUÐ ÚUæÁèß çâ¢Ïé, °Ùâè¥æÚU, ç¼ËÜè

The initiative that your magazine has taken in turning positive the people’s consciousness is indeed commendable because the Gandhi–Nehru era was got over decades ago and the coming era belongs only and exclusively to Phule–Ambedkar. No one can now stop the Dalit people of this country, who are moving ahead with the support of the Constitution. The progress India made in the last 60 years, is more than what was achieved in 600 years before that and the reason for this is the coming of (though only 20 per cent) of SCs and STs in the mainstream. When the rest of the 80 per cent joins this mainstream then this country will truly become a super power. Hemant Kamble, Yavatmal

¥æ·¤è Âç˜æ·¤æ Ùð ÁÙ¿ðÌÙæ ·¤æð â·¤æÚUæˆ×·¤ ·¤ÚUÙð ·¤è ÎëçCU âð Áæð ÂãUÜ ·¤è ãñU, ßãU ·¤æçÕÜ-°-ÌæÚUè$Ȥ ãñU Øæð´ç·¤ ¼àæ·¤ô´ Âêßü ãUè »æ¡Ïè-ÙðãUL¤ Øé» ¹ˆ× ãUæð ¿é·¤æ ãñU ¥æñÚU ¥Õ ¥æÙð ßæÜæ Øé» ·ð¤ßÜ ¥æñÚU ·ð¤ßÜ Èé¤Üð--¥æ´ÕðÇU·¤ÚU ·¤æ ãUè ãUæð»æÐ §Uâ Îðàæ ·ð¤ ÎçÜÌ ÁÙæð´ ·¤æð, Áæð â´çߊææÙ ·ð¤ âãUæÚÔU ¥æ»ð ÕɸUæ ãñU, ©Uâð ¥Õ ·¤æð§üU ÙãUè´ ÚUæð·¤ â·¤ÌæÐ çÂÀUÜð 60 ßáæðZ ×ð´ ÖæÚUÌ ·¤è Áæð ÌÚU·¤è ãéU§üU ãñU, ©UÌÙè çÂÀUÜð 600 ßáæðZ âð ÙãUè´ ãéU§üU ¥æñÚU §Uâ·¤æ ·¤æÚU‡æ ãñ ç·¤ (·ð¤ßÜ w0 ÂýçÌàæÌ) °ââè, °âÅUè ÌÕ·¤ô´ ·¤æ ¥æÙæÐ ÁÕ §Uâ Îðàæ ·ð¤ Õæ·¤è }0 ÂýçÌàæÌ °ââè, °âÅUè ÖæÚÌ ·ð¤ ×éØ ÂýßæãU ×𴠥氡»ð ÌÕ ¥âÜ ×ð´ ØãU Îðàæ ×ãUæâææ ÕÙð»æÐ ãðU×´Ì ·¤æ´ÕÜð, ØßÌ×æÜ

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LETTERS

OCTOBER 2011 | FORWARD Press

When I read in the July issue of FORWARD Press that Madhya Pradesh Public Relations Department has published a book on Hanuman, I was stunned. The MP government is trying to get political mileage by promoting religious bigotry. An act like this is detrimental to a secular republic like India; it must be opposed. Dr Jaswant Singh Janmejya, Delhi Presently, the caste discourse is at its peak. It not only affects national policy but is also making its impact felt on literature. You deserve the credit for starting a discussion around OBC literature. Your magazine focuses on the ideals of Mahatma Phule and Ambedkar and yet is not oblivious of other news – national and international. Your magazine is also engaged in translations in a comprehensive manner. This can be quite useful for those who want to learn languages. I feel that if you bring out special issues on literature every once in a while, it will bring more accolades to the magazine. Jahid-ul Devan, Centre of Indian Languages, JNU

ßÌü×æÙ â×Ø ×ð´ ÁæçÌ ¥âŠææçÚUÌ çß×àæü ¥ÂÙð ©U$ȤæÙ ÂÚU ãñU, §Uââð Ù ·ð¤ßÜ ÚUæCþUÙèçÌ ÂýÖæçßÌ ãñU, ÕçË·¤ âæçãUˆØ ÂÚU Öè ©Uâ·¤æ ¥âÚU ÂǸ ÚUãUæ ãñÐ ÂãUÜè ÕæÚU ¥æðÕèâè âæçãUˆØ ÂÚU ¿¿æü àæéM¤ ·¤ÚUÙð ·¤æ ŸæðØ ¥æ Üæð»æð´ ·¤æð ãUè ÁæÌæ ãñUÐ ×ãUæˆ×æ Èé¤Üð, ¥´ÕÇðU·¤ÚU ·ð¤ ¥æÎàææðZ ·¤æð ¥æ»ð ÚU¹·¤ÚU Öè ¥æ·¤è Âç˜æ·¤æ ÎðàæÎéçÙØæ ·¤è ÎêâÚUè ¹ÕÚUæð´ âð ¥ÀêÌè ÙãUè´ ãñ´UÐ ¥ÙéßæÎ ·¤æ ·¤æ× ¥æ Üæð» ÃØæ·¤ SÌÚU ÂÚU ·¤ÚU ÚUãðU ãñ´UÐ Öæáæ âè¹Ùð ßæÜæð´ ·ð¤ çÜ° ¥æ·¤è Âç˜æ·¤æ ©UÂØæð»è âæçÕÌ ãUæð â·¤Ìè ãñUÐ â×Øâ×Ø ÂÚU âæçãUçˆØ·¤ çßàæðáæ´·¤ çÙ·¤æÜÌð ÚUãð´U Ìæð Âç˜æ·¤æ ·¤æ ×æÙ ¥æñÚU Öè ÕÉð¸U»æ, °ðâæ ×ñ´ â×ÛæÌæ ãê¡UÐ ÁæçãUgéÜ, ÖæÚUÌèØ Öæáæ ·ð¢¤Îý (çã¢Îè), Áð°ÙØê

ȤæÚUßÇüU Âýðâ ·ð¤ ÁéÜæ§üU ¥´·¤ ×ð´ ׊ØÂýÎðàæ ÁÙâ´Â·ü¤ çßÖæ» mUæÚUæ ãUÙé×æÙ Áè ÂÚU Âý·¤æçàæÌ ÂéSÌ·¤ ·¤è ÁæÙ·¤æÚUè Âæ·¤ÚU ãñUÚUæÙ ÚUãU »ØæР׊ØÂýÎðàæ âÚU·¤æÚU Šæ×æZŠæÌæ ·¤æð ÕɸUæßæ Îð·¤ÚU ¥ÂÙè ÚUæÁÙèçÌ·¤ ÚUæðÅUè âð´·¤Ùæ ¿æãU ÚUãUè ãñUÐ §Uâ ÌÚUãU ·ð¤ ·ë¤ˆØ ÖæÚUÌ Áñâð Šæ×üçÙÚUÂðÿæ »‡æÚUæ’Ø ·ð¤ çÜ° ç߃æÅUÙ·¤æÚUè ãñ´U, §Uâ·¤æ çßÚUæðŠæ ç·¤Øæ ÁæÙæ ¿æçãU°Ð ÇUæò. Áâß´Ì çâ´ãU ÁÙ×ðÁØ, ç¼ËÜè Let me be blunt and polemical in saying that FP of September 2011 propagated that all Dalitbahujans are saying “I am not Anna Hazare”, forgetting that Brahmin Anna had broken his fast by accepting offering of water from the hands of Dalit girl. Please propagate Dalitbahujan to move forward rather regress and become like Anna. Again I have a reservation against your contention that token acceptance of water by Anna from the hands of Dalit girl is of making fool by Brahmin. The point is that a message of harmony goes out to a large society for which Mr Ivan Kostka is also striving hard and serving the society one way or the other. Dinesh Chand, Social Worker, Pul Pehladpur, New Delhi

×ñ´ âæ$Ȥ-âèÏè ÕæÌ ·¤ãUÌæ ãê¡U ç·¤ °$ȤÂè ·ð¤ çâÌ¢ÕÚU ¥¢·¤ ×ð´ ØãU Âý¿æçÚUÌ ç·¤Øæ ãñU ç·¤ ¼çÜÌÕãéUÁÙ ·¤ãU ÚUãð ãñ´U, ÒÒ×ñ´ ¥‹Ùæ ÙãUè´ ãê¡UÓÓ ÁÕç·¤ §â ÕæÌ ·¤ô ÖéÜæ ç¼Øæ Áæ ÚUãUæ ãñU ç·¤ Õýæræ‡æ ¥‹Ùæ Ùð °·¤ ¼çÜÌ Õ“æè ·ð¤ ãUæÍô´ âð ÂæÙè Âè·¤ÚU ¥ÂÙæ ¥ÙàæÙ ÌôǸUæÐ ·ë¤ÂØæ ¼çÜÌÕãéUÁÙô´ ·¤ô ¥æ»ð ÕɸUÙð ·ð¤ çÜ° ÂýðçÚUÌ ·¤ÚÔ´U Ù ç·¤ ÂèÀðU ãUÅUÙð ·ð¤ çÜ°, ©U‹ãð´U ¥‹Ùæ ÕÙÙð ·ð¤ çÜ° ÂýðçÚUÌ ·¤ÚÔ´UÐ §â·ð¤ ¥Üæßæ, ÁÕ ¥æ ØãU ·¤ãUÌð ãñ´U ç·¤ ¼çÜÌ ÜǸU·¤è ·ð¤ ãUæÍô´ ÂæÙè Sßè·¤æÚU ·¤ÚUÙð ·ð¤ ÂýÌè·¤ ·ð¤ mæÚUæ °·¤ Õýæræ‡æ Ùð ¼êâÚUô´ ·¤ô ×ê¹ü ÕÙæØæ ×éÛæð §â ÕæÌ ÂÚU Öè ¥æÂçæ ãñUÐ ×éØ ÕæÌ ØãU ãñU ç·¤ â×ÚUâÌæ ·¤æ °·¤ ⢼ðàæ ÂêÚÔU â×æÁ ×ð´ ÁæÌæ ãñU çÁâ·ð¤ çÜ° Ÿæè ¥æØßÙ ·¤ôS·¤æ Öè ¥Ü»-¥Ü» ÌÚUè·¤ô´ âð â×æÁ ·¤è âðßæ ·¤ÚUÙð ·¤æ ÂýØæâ ·¤ÚU ÚUãðU ãñ´UÐ ç¼Ùðàæ ¿¢¼, â×æÁ âðßè, ÂéÜÂðãUÜæ¼ÂéÚU, Ù§ü ç¼ËÜè

The PhotoFeature in the August issue was very topical. It recollects the murders of hundreds of Dalitbahujans committed by Bihar’s Ranvir Sena after its master mind Brahmeshwar Mukhia was released on bail recently. The rightful place for that murderer is the gallows but it is a misfortune of Bihar’s allegedly backward politics that today Mukhia is roaming scot

free. The comment on Syed Shahbuddin’s letter by the editor (Hindi) is also brilliant. Through his comment we come to know, beside Syed’s, the ideological background of Prabhas Joshi as well. Your exclusive report on upper-caste loot of jobs in the Bihar Legislative Council was also laudable. Giriraj Kumar, Nawada, Bihar

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Who Are The Bahujans Really Worshipping? IF ANY CONTEMPORARY HINDU CONSIDERS DURGA OR ANY OTHER GODDESS TO BE THE FIRST AND THE FINAL SYMBOL OF SHAKTI, HE OR SHE IS BEING CHILDISH

緤ⷤè ÂêÁæ ·¤ÚU ÚUãUð ãñU´ ÕãéUÁÙ? ¥æÁ ·¤æ çã¢U¼ê ØçÎ àæçQ¤ ·ð¤ ÂýÌè·¤ M¤Â ×ð´ Îé»æü Øæ ç·¤âè Îðßè ·¤æð ¥æçÎ ¥æñÚU ¥´çÌ× ×æÙ·¤ÚU ¿ÜÌæ ãñ ÌÕ ßãU Õ¿ÂÙæ ·¤ÚUÌæ ãñÐ

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OCTOBER 2011 | FORWARD Press

PREM KUMAR MANI

ince the beginning of civilization Shakti (cosmic power, often described as the feminine creative force) has been worshipped in its various forms such as capability, power, influence, strength and energy. Not just in India but in all the regions of the world. The entire mythology of the world has been woven with gods and goddesses who symbolize Shakti. Even today the importance of Shakti is indisputable. America can bully the whole world only because it has the maximum military power and wealth. Nobody listens to those who don’t have nuclear bombs; their voice carries no value. Only he succeeds in having his Gita heard who carries a Sudarshna Chakra in his hand. It is his forcefulness alone that carries any weight; and so does his politeness. Poet Dinkar has said, “Forgiveness is becoming of that serpent who also carries the poison/ Not of him, who has neither teeth nor poison, who is polite and a simpleton.” A toothless and poison-less snake cannot even pretend to be civilized. His politeness, his forgiving attitude are all meaningless. The Buddha has said, “The weak cannot tread the right path.” Even in his non-violent civilization, it is permitted to hiss. In one of the Jataka tales, there’s an incident where a dangerous snake becomes a follower of the Buddha. Being a Buddha follower, he gave up biting people. When people came to know that he no longer bit they started stoning it. Even then it did not retaliate. When the Buddha met his blood-soaked follower, he was overwhelmed and said, “I forbade you to bite, not to hiss. People would have fled if you had just hissed.” In India too there has been a long history of worshipping Shakti. But this history is not so simple. Complexities and confusions are aplenty. The symbol of Shakti evident in the Indus Valley Civilization is not the same one we see after the arrival and settling of the Aryans. The centres or symbols of Shakti kept changing with the pre-Vedic, early-Vedic, Vedic and post-Vedic periods. As the influence of Aryan civilization increased, its various forms also came to light. So if any contemporary Hindu considers Durga or any other goddess to be the first and the final symbol of Shakti, he or she is being childish. In the non-Aryan or Dravid civilization of the Indus Valley Prakriti (feminine) and Purusha (masculine) were combined symbols of Shakti. That was an era of peace. In Marxist terms, the era just succeeding the primitive communist society. That civilization had developed enough for people to live in houses made of baked bricks and there were great baths and market places. Shiva must have been the leader of these copper-complexioned and flat-nosed people; a carefree, happy-go-lucky kind of hero. There was no Shakti worship in the civilization of these Dravids.. In any case, in advanced

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ȤæòÚUßÇüU Âýðâ | ¥€ÌêÕÚU 2011

civilizations power is not an object of worship. It was the arrival of the Aryans that set the stage for Shakti Puja. The peaceful, civilized Dravidian cow-rearers of the Indus civilization (note that Shiva rides a bull, which is born of a cow) were destroyed and pushed back by comparatively crueler horse-riding Aryans. Dravidians would not have given up easily. The battle between “gods” and “demons” is the same Aryan–Dravidian battle. Indra was the leader of the Aryans. Indra was also the symbol of Shakti. Vedic sages have praised this god, Indra, to the high heavens. At that time, Indra was the greatest god, the greatest hero of the Aryans. He was the Hercules of the Aryans. There is no mention of worship of any goddess during that period. Aryan society was patriarchal. Men had the upper hand. The position Prakriti (feminine) had in the Dravidian times had almost vanished. In the Aryan-dominated society, male supremacy carried on for a long time. However, Indra continued to receive challenges from the Dravidians. If the cow-rearing Krishna has anything to do with history then his proverbial dark skin complexion likens him to a Dravidian hero. This Krishna also publicly opposed Indra worship. He established his own power instead. Shiva too was co-opted within the three main gods by Aryan society. Indra was totally discarded. From the orthodoxy of Bhartiya Jana Sangh to the limited liberalism of the Bhartiya Janata Party (BJP) and finally the National Democratic Alliance (NDA structure), the Aryan society too changed along these lines. This pretension of liberality is necessary to expand. Like a George Fernandes or a Sharad Yadav, it was important to make Shiva the convener, because without that it was not possible to create a trouble-free kingdom. The Aryans tried to bring harmony by marrying their daughter to Shiva. When both the parties are strong there is harmony and coordination. When one is weaker, the other slaughters. Aryans and Dravidians were both in positions of strength. It was possible to attain harmony and coordination between the two. Where was the question of Shakti Puja? Shakti Puja happens after the slaughter. The victor becomes worship-worthy; the loser worships. Though a limited sense of worship exists in civilized societies as well, it is worship of the hero, not worship of the mighty. Only a weak, indolent, defeated society worships the mighty. Shiva worship is worship of a hero. Shakti Puja is not that. The worship of Raavan in the myths is Shakti Puja. It is adoring the powerful; singing hosannas to the mighty! But what does it mean to worship Shakti as a goddess? The meaning is deep as well as simple. Matriarchal societies existed in eastern India, diametrically opposite to patriarchal societies in the western parts. Culturally, East is Banga (Bengali) land, which stretches to Assam. This region worships the goddess form of Shakti. One of the meanings of Shakti is vulva or vagina. Vagina is the centre of reproductive power. In

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STORY

OCTOBER 2011 | FORWARD Press

ancient societies, during the yajnas (sacrificial fires) carried out to enhance fertility of the land, women were made to parade naked. In the East woman is traditionally considered to be a symbol of Shakti. This tradition was culturally used by Brahmins for their own ends. This was a well-thought-out campaign of the Brahmins to co-opt non-Brahmins into Aryan society. This can also be called the expansion of Aryan culture into the East. For expansion it was necessary to harmonize with the existing matriarchal society, the intermingling of patriarchal and matriarchal societies. Aryan society had to accept the importance of the feminine, had to underline its power. Goddesses, instead of gods, became important. This Eastern form of Shakti was unprecedented for Aryan culture. WHAT IS THE MAHISHASUR AND DURGA MYTH? So what is this myth of Mahishasur and Durga? Unfortunately, we have only looked at it from an elitist brahmanical perspective. I remember that after the 1971 Indo-Pak war and the creation of Bangladesh, the then Jana Sangh leader Atal Behari Vajpayee referred to the then prime minister Indira Gandhi as Abhinav Chandi Durga (The New Chandi Durga). At that time, Communist leader Dange was still in control of his senses. He fiercely opposed it and said, “Atal Behari fails to understand what he is saying and Mrs Gandhi fails to understand what she is hearing. Both must understand that Chandi Durga was a slaughterer of the Dalits and backward sections.” After this statement by Dange, Indira Gandhi said in Parliament, “I am only Indira and that’s what I want to remain.” The Shudra (and perhaps the unadulterated) reading of Mahishasur–Durga story goes like this. Mahish means buffalo. Mahishasur means the Buffalo Demon. Demon (asur) is different from god (sur). Sur means god. God means Brahmin or Swarna (upper caste). Surs do no work. Asur means those who work – in today’s parlance, workers. Mahishasur means people who rear buffalo, the buffalo-rearers. Those who trade in milk, the dairy people. Asur may have changed to Ahur and then to Ahir (the present-day milkman caste). Mahishasur or the buffalorearers must have been the people dominating the Banga region. Racially they must have been Dravidians. They must have also been opponents of the Aryan culture. Aryans had to defeat them. These people used Durga. In the Banga region, prostitutes mention Durga to be of their clan. Even today when one makes the Durga idol, some soil must be brought from the house of a prostitute. It took Durga nine nights to kill Mahishasur. The Brahmins who sent her waited nine nights with bated breath. This was a difficult task. If not force, deception. Force of deception. On the ninth night Durga tasted success, she killed Mahishasur. As they heard the news, the Aryans (Brahmins) were all agog. They swooped down on Mahishasur’s people and cutting their heads (munda) off made a new kind of garland. They put this garland around Durga’s neck. Even Indra couldn’t do what Durga had done. Parvati too only seduced Shiva, she did not slaughter him. What Durga achieved was miraculous. She was most important. Most blessed of all! The very incarnation of Shakti!

Prem Kumar Mani is a leading Hindi writer, thinker and political activist

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ȤæòÚUßÇüU Âýðâ | ¥€ÌêÕÚU 2011

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On Dussehra

ÎàæãUÚUÔ ·ð¤ ˆØæñãUæÚU ÂÚU

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PREM KUMAR MANI

he festival of Dussehra is here and with that a huge part of India is bracing itself to worship Durga. A magical story of defeat of the demons is related with Durga worship – a story we’ve been hearing and seeing since childhood. In her worship-worthy form, Durga is the slayer of Mahishasur; a goddess who defeated the demon Mahisha. Our knowledge of the demons (Asuras) is extremely limited. The young writer Ranendra has written a novel about this in Global Gaon ke Devta (Gods of the Global Village) which provides us with some information. More than anything else it encourages us to think about the history of the Asuras. You will be surprised to know that from the battle between gods and demons to the killing of Mahishasur, all the demons described therein are still found as a tribe of 10,000 people in the state of Jharkhand. These are the people who discovered metals and till today are traditionally engaged in iron-making. Contrary to what history informs us about non-Aryans or people from ethnicities other than Aryan, these people are not (Anasa) flat-nosed and copper-complexioned; they are mostly fair and tall. Perhaps these are the people who laid the foundation of the Mohenjodaro and Harrapan civilization and fighting the Aryans continued to retreat. Their only crime was that they refused to surrender to the Aryans. Their resistance continued. However, Asuras had to pay a heavy price for that. Devayani in the Mahabharata was an Asura girl – daughter of Asura priest Shukracharaya – who married Yayati. Yayati’s second wife Sharmishtha too was a daughter of an Asura king Vrishparva. Hence, those belonging to Kuru and Yadu dynasties were all children of demon mothers. The study of their cultural history remains to be done, but the 19th-century social revolutionary Mahatma Jotiba Phule has discussed Asuras at length in his book Ghulamgiri (Trans. Slavery). Hopefully people will be able to pierce through challenging facts encountered in pre-historic periods and Pauranic (mythological) disputes and will find new meanings. We must accept that the dominant and the deprived do not give the same explanation of

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PEOPLE’S

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ALTERNATIVE

OCTOBER 2011 | FORWARD Press

history or mythology. A character from Global Gaon, Rum Jhum Asura says at one point: “We have been continuously retreating from the Sapta Sindhu region of the Vedic period and via Azamgarh, Shahabad, Ara, Gaya, Rajgir have reached the forest area of Kikat, Paundrik, Kokrah or Chuttia Nagpur. There is no record in history of innumerable Indras, Pandvas, Singbogas who have destroyed us so many times, pulled down so many of our bastions. We live only in folk tales and myths.” Rum Jhum continues: “When our ancestors decided to protect the forests they were called Rakshasas [demons]. When they protested cutting and burning of forests for cultivation, they were called Daityas [monsters]. They were attacked and were constantly chased down … but the defeat we suffered in the twentieth century is history’s greatest defeat. This time it’s not the Sing-Bonga of the stories but companies like Tata that destroyed us. The iron, spade, trowel, pickaxe, shovels made in their factories have reached remote village markets. The tools made of iron molten by us are not much in demand. Our skill in melting iron has slowly vanished … our daughters and our land are slipping out of our hands. Where will we go from here, we are not able to figure out.” And this Dussehra celebrates the killing of Mahishasur – an ancestor of this demon, Rum Jhum. Statues are placed in pandals all around. Durga’s trident is piercing the torso of the demon king. Durga’s tiger has overpowered the demon’s buffalo. Durga is wearing a necklace of heads. I often feel that Durga herself was from the demon lineage and the Aryans used her. In that initial battle of the Sapta Sindhu region when the Aryans and the Dases or Dasyus were facing one another, the decisive battle was between Vritra and Indra. A Das called Divodas joined hand with Indra and as a result of that Vritra lost the battle. Durga’s story also resembles this. Going over to the enemy’s side, Durga slaughters her own people. Immersed in the shouts of victory, this goddess does bite her tongue in remorse, when in the process of carrying out the slaughter she steps on the chest of her god Mahadev (Shiva). This form of Durga is called Kali, and it repeatedly forces me to ask if the goddess had realized how far she had gone. This form is very poignant. Thirty-three years ago, I had written a story “Kaas ke Phool”. In that story a potter who makes idols, replaces Mahishasur with the figure of a local Seth and in the necklace fits skulls of city’s criminals instead of those of the Asuras. With this minor change the meaning of the entire festival is transformed. This Dussehra, if the the Dalitbahujan leaders were able to recognize whose chest they are stepping on to receive all the praise, then it will bring some meaning to Dussehra. And if they could show remorse like the goddess then the significance of the festival will change completely. Prem Kumar Mani is a leading Hindi writer, thinker and political activist

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ȤæòÚUßÇüU Âýðâ | ¥€ÌêÕÚU 2011

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Mayawati and WikiLeaks:

How the Media Lies to You

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DILIP MANDAL

n the aftermath of Indian media reporting WikiLeaks “revelations” about Maywati, the Mayawati–Assange repartee again made front pages and electronic news headlines. Mayawati was wrong to attack Assange or for Assange to suggest she take it up with US Secretary of State Hilary Clinton. The real mischief-maker is Indian media who has fed a pack of unsubstantiated lies and half-truths to the US diplomats with whose seal they have now regurgitated their own vomit via American and Wikileaks channels. Assessing the political atmosphere in Uttar Pradesh just before the 2009 Lok Sabha elections, the US Political Consul to India sent his confidential report to the US Government on 23 October 2008. This confidential cable was made public by WikiLeaks on 30 August 2011. Immediately after realizing that Mayawati is mentioned in the leaked cable, the Indian media gathered like vultures and started spreading sensational and misleading news about Mayawati. Most media headlines went as follows: “Mayawati sent empty jet to Mumbai for sandals: WikiLeaks” “Maywati’s 9 cooks – 2 to cook, 7 to watch over: WikiLeaks” Now what exactly did these “news” items, quoted from the US Delhi embassy cables, say: u “She constructed a private road from her residence to her office, which is cleaned immediately after her multiple vehicle convoy reaches its destination,” in an analysis of her “eccentricities, whims and insecurities” u Mayawati made a state minister do sit-ups in front of her as punishment for a minor protocol error u It cost $250,000 to run as a BSP parliamentary candidate due to “institutionalized corruption” u “She appointed food tasters to taste food meant for her. This employee tastes food before it’s served to her ensure it’s

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“She constructed a private road from her residence to her office, which is cleaned immediately after her multiple vehicle convoy reaches its destination," the cable said in an analysis of her "eccentricities, whims and insecurities”.

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OCTOBER 2011 | FORWARD Press

not poisoned”. u “When she needed new sandals, her private jet flew empty to Mumbai to retrieve her preferred brand,” u Mayawati is “a first-rate egomaniac” and paranoid about her security. She is obsessed with becoming prime minister. Did the American Ambassador in Delhi say all these things? Who is “revealing” these things? The diplomatic cables sent to Washington should be read very carefully in its original form. Let the truth be established and the lies be exposed. Please go through excerpts of the cable: 1. Mulford does not say anything himself. He is only quoting the views of several Lucknow based journalists: “According to several journalists, the law and order situation in UP has improved only in that Mayawati has centralized corruption in her own hands. She has become a virtual paranoid dictator replete with food tasters and a security entourage to rival a head of state” 2. “One Lucknow journalist related a story in which a State Minister was forced to do sit-ups in front of her as penance for not first asking permission to call on UP’s governor.” 3. The basis of the information in this cable is explained in the cable itself. The US diplomat has honestly mentioned the sources: “Poloff traveled to three cities in Uttar Pradesh (UP) during the week of October 13–17 to gauge the political state of play. A wide range of business, political, academic and media contacts generally agreed that Chief Minister Mayawati and her Bahujan Samaj Party (BSP) have done little to promote development since her May 2007 election.” 4. Mulford reports on the basis of the same sources: “Mayawati’s full majority victory in May 2007 UP State Assembly elections left her beholden to no one and has allowed her to act on her eccentricities, whims and insecurities. When she needed new sandals, her private jet flew empty to Mumbai to retrieve her preferred brand. According to Lucknow journalists, she employs nine cooks (two to cook, the others to watch over them) and two food tasters. … In addition to this outsized security apparatus, she constructed a private road from her residence to her office, which is cleaned immediately after her multiple vehicle convoy reaches its destination.” It is clear that whatever views journalists expressed to Mulford became the basis of the report sent to Washington. WikiLeaks, the website owned by Julian Assange has only released and made public the confidential US diplomatic cables. However, the Indian media is not honest enough to mention the source of the information in the leaked American cables. The manner in which the Indian media has sensationalized and propagandized this issue is shameful. One is free to criticize Mayawati; that is not a problem at all. But to criticize her from behind the shield of the American Ambassador’s and WikiLeaks’ credibility is cowardly and dishonest. Translated from Hindi by Ritu Ranjan Kumar Dilip Mandal is a media researcher. He is presently associated with Indian Institute of Mass Communication, New Delhi. He has worked for mainstream media houses for almost two decades. He has written two books on media business. He has also written a book on the Caste Census.

u Mayawati made a state minister do sit-ups in front of her as punishment for a minor protocol error u It cost $250,000 to run as a BSP parliamentary candidate due to "institutionalized corruption" u çßç·¤Üèâ ¹éÜæâð ×ð´ ·¤ãUæ »Øæ ãñU ç·¤ ×æØæßÌè Ùð ¹æÙæ ¿¹Ùð ·ð¤ çÜ° °·¤ ·¤×ü¿æÚUè Öè ÚU¹æ ãéU¥æ ãñUÐ ØãU ·¤×ü¿æÚUè ©Uٷ𤠹æÙð âð ÂãUÜð ÖæðÁÙ ·¤æð ÅðUSÅU ·¤ÚUÌæ ãñU ç·¤ ·¤ãUè´ ©UÙ×ð´ ç·¤âè Ùð ÁãUÚU Ìæð ÙãUè´ ç×Üæ çÎØæÐ u ×æØæßÌè ·¤æð °·¤ ÕæÚU Ù° âñÇ ´ UËâ ¿æçãU° Íð ¥æñÚU §Uâ·ð¤ çÜ° ×æØæ Ùð ¥ÂÙð ȤðßÚÔUÅU ÕýæÇ´ U ·ð¤ âñÇ´ UËâ ×´»ßæÙð °·¤ ¹æÜè çß×æÙ ·¤æð ×éÕ´ §üU Ì·¤ ÖðÁ çÎØæ ÍæÐ §Uâ ¥×ÚUè·¤è ·ð¤ÕÜ ÂÚU wx ¥ÅêUÕÚU w®®} ·¤è ÌæÚUè¹ ÎÁü ãñUÐ u Mayawati is "a first-rate egomaniac" and paranoid about her security. She is obsessed with becoming prime minister.

Øæ ç¼ËÜè ×ð´ ¥×ðçÚU·¤è ÚUæÁ¼êÌ Ùð ØãU âÕ ÕæÌð´ ·¤ãUè ãñU´? ØãU ç·¤â·¤æ ¹éÜæâæ ãñU? ¥×ðçÚU·¤è ÚUæÁÎêÌ ·ð¤ ·ð¤ÕÜ ·¤æð ©Uâ·ð¤ ×êÜ M¤Â ×ð´ »æñÚU âð ÂɸUæ ÁæÙæ ¿æçãU°Ð Áæð â¿ ãñU ßãU SÍæçÂÌ ãUæð ¥æñÚU ÛæêÆU ·¤æ ÂÎæüȤæàæÐ Ùè¿ð ¥æ ×êÜ ·ð¤ÕÜ ·ð¤ ·é¤ÀU çãUSâð Îðç¹°Ñ v. ×Ü$ȤôÇüU §Uâ ·ð¤ÕÜ ×ð´ ¥ÂÙè ¥æðÚU âð çÅUŒÂ‡æè ÙãUè´ ·¤ÚU ÚUãUð ãñU´ ÕçË·¤ ¹æâÌæñÚU ÂÚU ܹ٪¤ ·ð¤ ˜淤æÚUæ´ð ·ð¤ ãUßæÜð âð ÕæÌð ·¤ãU ÚUãUð ãñU´Ð “According to several journalists, the law and order situation in UP has improved only in that Mayawati has centralized corruption in her own hands. She has become a virtual paranoid dictator replete with food tasters and a security entourage to rival a head of state” w. “One Lucknow journalist related a story in which a State Minister was forced to do sit-ups in front of her as penance for not first asking permission to call on UP's governor.”

x. §Uâ ·ð¤ÕÜ ×ð´ âê¿Ùæ¥æð´ ·¤æ ¥æŠææÚU Øæ ãñU, §Uâð àæéM¤¥æÌ ×ð´ SÂCU ç·¤Øæ »Øæ ãñUÐ ¥×ðçÚU·¤è ÚUæÁÎêÌ Ùð §üU×æÙÎæÚUè âð âýæÌð ·¤æ ©UËÜð¹ ç·¤Øæ ãñUÑ “Poloff traveled to three cities in Uttar Pradesh (UP) during the week of October 13-17 to gauge the political state of play. A wide range of business, political, academic and media contacts generally agreed that Chief Minister Mayawati and her Bahujan Samaj Party (BSP) have done little to promote development since her May 2007 election.” y. ×Ü$ȤôÇüU §âè dôÌ ·ð¤ ¥æÏæÚU ÂÚU çÚUÂôÅüU ·¤ÚUÌð ãñU´Ñ “Mayawati's full majority victory in May 2007 UP State Assembly elections left her beholden to no one and has allowed her to act on her eccentricities, whims and insecurities. When she needed new sandals, her private jet flew empty to Mumbai to retrieve her preferred brand. According to Lucknow journalists, she employs nine cooks (two to cook, the others to watch over them) and two food tasters. … In addition to this outsized security apparatus, she constructed a private road from her residence to her office, which is cleaned immediately after her multiple vehicle convoy reaches its destination.”

•ææçãUÚU ãñU ç·¤ ˜淤æÚUæ´ð Ùð Áæð ×Ü$ȤæðÇUü ·¤æð ÕÌæØæ ßãU ßæçà梻ÅUÙ ·¤ô ÖðÁè »§ü çÚUÂôÅüU ·¤æ ¥æÏæÚU ÕÙæÐ ÁêçÜØÙ ¥´âæÁ ·¤è âæ§UÅU çßç·¤Üèâ Ùð §UÌÙæ ÖÚU ç·¤Øæ ãñU ç·¤ ¥×ðçÚU·¤è ÎêÌæßæâ âð ¥æ° ·ð¤ÕÜ â´Îàð ææð´ ·¤æð âæßüÁçÙ·¤ ·¤ÚU çÎØæ ãñUÐ Üðç·¤Ù ÖæÚUÌèØ ×èçÇUØæ §ÌÙæ §ü×æÙ¼æÚU ÙãUè´ ç·¤ ßãU §Ù Üè·¤ ãéU° ¥×ðçÚU·¤è ·ð¤ÕÜ â¢¼àð æô´ ·¤æ dôÌ ÕÌæ°Ð ÖæÚUÌèØ ×èçÇØæ Ùð §Uâ·¤æ çÁâ ÌÚUãU âð âÙâÙè¹ð•æ §USÌð×æÜ ç·¤Øæ ãñU ¥æñÚU ÛæêÆU ÕæðÜ·¤ÚU Üæð»æð´ ·¤æð Öýç×Ì ·¤ÚUÙð ·¤è ·¤æðçàæàæ ·¤è ãñU ßãU àæ×üÙæ·¤ ãñUÐ ×æØæßÌè ·ð¤ àææâÙ ·¤è çÙ×ü× ¥æÜæð¿Ùæ ·¤èçÁ°Ð ·¤æð§Uü â×SØæ ÙãUè´ ãñUÐ Üðç·¤Ù §Uâ·ð¤ çÜ° çßç·¤Üèâ ·¤è çßàßâÙèØÌæ ·¤ô ÉUæÜ ÕÙæÙæ ·¤æØÚUÌæ ¥õÚU Õð§×ü æÙè ãñUÐ ç¼Üè עÇUÜ ×èçÇUØæ àæôÏ·¤ææü ãñ´UÐ ßÌü×æÙ ×ð´ ßãU ÖæÚUÌèØ ÁÙ⢿æÚU â¢SÍæÙ (¥æ§ü¥æ§ü°×âè), Ù§ü ç¼ËÜè âð ÁéǸðU ãéU° ãñ´UÐ ßãU ֻܻ ¼ô ¼àæ·¤ô´ Ì·¤ ×éØÏæÚUæ ·ð¤ ×èçÇUØæ ƒæÚUæÙô´ ·ð¤ âæÍ•â¢Õh ÚUãðU ãñ´UÐ ×èçÇUØæ ÃØßâæØ ÂÚU ¼ô ÂéSÌ·¤ô´ ·ð¤ ¥Üæßæ ©U‹ãUô´Ùð ÁæçÌ ÁÙ»‡æÙæ ÂÚU Öè °·¤ ç·¤ÌæÕ çܹè ãñUÐ

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History of Reservations in Bihar And Current Scenario

çÕãUæÚU ×ð´ ¥æÚUÿæ‡æ ·¤æ §UçÌãUæ⠰ߢ ×õÁê¼æ çSÍçÌ

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n the first legislative assembly constituted in Bihar after Independence, Baidyanath Singh, on 1 July 1952, proposed a non-governmental resolution regarding reservations for OBCs in jobs. It was passionately argued in the House. Despite the fact that the opposition was ready to withdraw it, the ruling party put it to vote. In the 1930s there were sporadic debates about representation of Dalits and OBCs but in the middle of the 20th century the question of Most Backward Castes (MBCs) and reservations became the central issue. Dr Lohia gave the slogan “Picchda Pave Sau mein Saatth” (OBCs must get 60 out of 100). On 9 March 1978, the Karpoori Thakur cabinet decided to extend reservation to OBCs in jobs from 1 April. As per this decision, there would be 8 per cent reservation for OBCs, 12 per cent for MBCs and 3 per cent each for women and economically backward upper castes. In fact, prior to this the Daroga Prasad Rai government had already constituted a Backward Class Commission under the chairmanship of Mungeri Lal in 1971. But from 1972 to 1977, the Congress government did not act on its recommendations. With the announcement of reservation in Bihar, the proand anti-reservation forces began mobilizing their ranks. Anti-reservation demonstrations were carried out on 9 March, while under the leadership of Ram Awdhesh Singh and R. L. Chandpuri, pro-reservation demonstration was held on 14 March 1978. Demonstrators were lathicharged. On 31 March anti-reservation demonstrators carried out a procession. When Babu Lal Shastri wrote a letter of support to JP, Ram Awdhesh Singh declared JP to be a (upper) casteist. The struggle began. Buses were being burnt. The opponents had locked horns. There were serious differences even within the Janata Party. A section of the upper-caste leaders both in the Jan Sangh and the Organisation Congress was against reservations. In those days, Nitish Kumar had come out with a formula, which in political circles is known

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S O C I A L

20

JUSTICE

OCTOBER 2011 | FORWARD Press

as the Nitish Formula. This was opposed by many OBC thinkers. In that period of conflict, a magazine commented on the struggle within the socialist ranks. Under the chief ministership of Karpoori Thakur, the efforts to provide special opportunities or the facility of reservation to the OBCs so that they could rise to a respectable level upset the upper-castes, who were in the majority. In that power struggle, the socialists, with few exceptions, were divided into either SSP or PSP factions. The battle for reservation spread out from the capital to the villages; the rural areas were tense. Karpoori Thakur had to pay for this. In Karpoori Thakur’s words: “Between December 1977 and March 1978, the cabinet thrice discussed the issue of reservation and after that we took the decision. After that decision, a few members of our party opposed it, so the matter went to the central party. The central party pondered over it with few ministers from the cabinet and accepted it. Central party again went over it with members of the house. The Central Parliamentary Board took a decision and we were informed of that decision. We then again discussed it in the cabinet meeting, announced it and then implemented it. We gave reservation to the OBCs. Those who do not pay income tax, they were provided with reservation.” (from a speech by Karpoori Thakur in the legislative assembly on 8 January 1979). But “because of the pressure of the upper castes, Karpoori Thakur had to bring down reservation in Bihar from 26 per cent to 20 per cent” (Chhedi Lal Shastri, Picchde Varg Ko Aarakshan: Is Yug ki Chunauti, p. 91). Despite his relatively liberal attitude, Thakur could not escape the feudal ire. Ultimately, his government had to go. In the 1990s, the V. P. Singh government had to relinquish power on the issue of implementing 27 per cent reservations. Just about that time Lalu Prasad began riding the Mandal wave in Bihar. Consensus emerged on the issue of reservation and today it is no longer a matter of debate. In 2006, Nitish Kumar implemented 50 per cent and 20 per cent reservation in panchayats for women and MBCs respectively. It wasn’t disputed.

Ùð ç·¤Øæ ÍæÐ ÅU·¤ÚUæß ·ð¤ ©Uâ ÎæñÚU ×ð ÁÙÌæ ÂæÅUèü ×ð´ â×æÁßæçÎØæ𴠷𤠥´ÎM¤Ùè â´ƒæáü ÂÚU çÅUŒÂ‡æè ·¤ÚUÌð ãéU° °·¤ Âç˜æ·¤æ Ùð çܹæ Íæ — ·¤ÂêüÚUè ÆUæ·é¤ÚU ·ð¤ ×éØ×´ç˜æˆß ·¤æÜ ×ð´ çÂÀUǸè ÁæçÌØæð´ ·¤æð â×æÙÁÙ·¤ SÌÚU ÂÚU ÜæÙð ·ð¤ çÜ° Áæð çßàæðá ¥ßâÚU Øæ ¥æÚUÿæ‡æ ·¤è âéçߊææ Îè »§üU, ©Uââð ¥çŠæâ´Ø çmUÁ ÙæÚUæÁ ãUæð ©UÆðUÐ Øæ Øæð´ ·¤ãUæ Áæ° ç·¤ ·é¤ÀU ¥ÂßæÎæð´ ·¤æð ÀUæðǸ·¤ÚU â×æÁßæÎè »éÅU ßÌü×æÙ âææ â´ƒæáü ×ð´ â´âæðÂæ§üU (â´ØéQ¤ âæðàæçÜSÅU ÂæÅUèü) ¥æñÚU ÂýâæðÂæ§üU (ÂýÁæ âæðàæçÜSÅU ÂæÅUèü) ×ð´ Õ¡ÅU »° ãñ´UÐ ¥æÚUÿæ‡æ ·¤è ÜǸæ§Uü ÚUæÁŠææÙè âð Üð·¤ÚU »æ´ßæð´ Ì·¤ Âãé´U¿ »§üU, »ýæ×è‡æ ÿæð˜ææð´ ×ð´ Öè ÌÙæß ÂñÎæ ãUæð »ØæÐ ·¤ÂêüÚUè ÆUæ·é¤ÚU ·¤æð Öè §Uâ·¤è ·¤è×Ì ¿é·¤æÙè ÂǸèÐ Õ·¤æñÜ ·¤ÂêüÚUè ÆUæ·é¤ÚU, ÒÒ×´ç˜æ×´ÇUÜ ×ð´ ¥æÚUÿæ‡æ ÂÚU çÎâÕÚU v~|| âð ×æ¿ü v~|} Ì·¤ ÌèÙ ÕæÚU çß¿æÚU ãéU¥æ Íæ ¥æñÚU ©Uâ·ð¤ ÕæÎ ãU×Ùð çÙ‡æüØ çÜØæÐ ©Uâ çÙ‡æüØ ·ð¤ ÕæÎ ãU×æÚUè ÂæÅUèü ·ð¤ ·é¤ÀU Üæð»æð´ Ùð çßÚUæðŠæ ç·¤Øæ Ìæð ×æ×Üæ ·ð´¤ÎýèØ ÂæÅUèü ×ð´ »ØæÐ ·ð´¤ÎýèØ ÂæÅUèü Ùð ãU×æÚÔU ×´ç˜æ×´ÇUÜ ·ð¤ ·é¤ÀU ×´ç˜æØæð´ ·ð¤ âæÍ ÕñÆU·¤ÚU çß¿æÚU ç·¤Øæ, ·ð´¤ÎýèØ ÂæÅUèü Ùð ×æÙ çÜØæÐ ·´ð¤ÎýèØ ÂæÅUèü Ùð ÂéÙÑ âæ´âÎæð´ ·ð¤ âæÍ çß¿æÚU ç·¤ØæÐ §Uâ·ð¤ ÕæÎ âð´ÅþUÜ ÂæçÜüØæ×ð´ÅþUè ÕæðÇüU ·ð¤ çÙ‡æüØ ·ð¤ ÕæÎ ãU×·¤æð âê¿Ùæ Îè »§üU çȤÚU ×´ç˜æ×´ÇUÜ ×ð´ §Uâ ×æ×Üð ÂÚU çß¿æÚU ç·¤Øæ »Øæ, ƒææðá‡ææ ·¤è »§üU ¥æñÚU ©Uâð Üæ»ê ç·¤Øæ »ØæÐ ãU×Ùð çÂÀUǸð ß»ü ·¤æð çÚUÁßðüàæÙ çÎØæÐ çÁÙ·¤æð §UÙ·¤× ÅñUâ ÙãUè´ ÎðÙæ ÂǸÌæ ãñU, ©U‹ãð´U ¥æÚUÿæ‡æ ·¤è âéçߊææ ÂýÎæÙ ·¤è »§üUÓÓ (} ÁÙßÚUè v~|~ ·¤æð çߊææÙâÖæ ×ð´ ·¤ÂêüÚUè ÆUæ·é¤ÚU ·ð¤ Öæá‡æ âðÐ) Üðç·¤Ù ÒÒ¥æÚUÿæ‡æ ·ð¤ ×âÜð ÂÚU ©U“æ ÁæçÌØæð´ ·ð¤ ÎÕæß ×ð´ ·¤ÂêüÚUè ÆUæ·é¤ÚU ·¤æð çÕãUæÚU ×ð´ ¥æÚUÿæ‡æ w{ ÂýçÌàæÌ âð ƒæÅUæ ·¤ÚU w® ÂýçÌàæÌ ·¤ÚUÙæ ÂǸæÓÓ(ÀðUÎè ÜæÜ âæÍè, çÂÀUÇð¸U ß»ü ·¤æð ¥æÚUÿæ‡æ §Uâ Øé» ·¤è ¿éÙæñÌè, Âë. ~v)Ð ¥Âðÿææ·ë¤Ì ©UÎæÚU L¤¹ ¥ÂÙæÙð ·ð¤ ÕæßÁêÎ Ÿæè ÆUæ·é¤ÚU âæ×´Ìè »æçÜØæð´ âð ÙãUè´ Õ¿ Âæ°Ð ¥ç¹ÚU·¤æÚU ©UÙ·¤è âÚU·¤æÚU ·¤æð ÁæÙæ ÂǸæÐ v~~® ·ð¤ Îàæ·¤ ×ð´ ·ð¤¢Îý ×ð´ w| ÂýçÌàæÌ ¥æÚUÿæ‡æ Üæ»ê ·¤ÚUÙð ·ð¤ ×âÜð ÂÚU ßè.Âè. çâ´ãU âÚU·¤æÚU ·¤æð ÁæÙæ ÂǸæÐ §Uâè â×Ø ×ð´ çÕãUæÚU ×ð´ ×´ÇUÜ ÜãUÚU ÂÚU âßæÚU ãéU° ÜæÜê ÂýâæÎÐ ¥æÚUÿæ‡æ ·ð¤ ×âÜð ÂÚU âßæüÙé×çÌ çß·¤çâÌ ãéU§üU ¥æñÚU ¥æÁ ØãU çßßæÎ ·¤æ çßáØ ÙãUè´ ãñ´UÐ w®®{ ×ð´ ÙèÌèàæ ·é¤×æÚU Ùð ´¿æØÌæð´ ×ð´ ×çãUÜæ¥æð´ ·¤æð z® ÂýçÌàæÌ ÌÍæ ¥çÌ çÂÀUǸè ÁæçÌØæð´ ·¤æð w® ÂýçÌàæÌ ·¤æ ¥æÚUÿæ‡æ çÎØæÐ §Uâ ÂÚU ·¤æð§üU çßßæÎ ÙãUè´ ãéU¥æÐ

BEFORE INDEPENDENCE It must be remembered that Sri Krishna Singh, the first chief minister of Bihar, had to deal with the issue of reservation in 1937. From his cabinet, Jagat Lal Chowdhary and Gaya Prasad Maurya of the All-India Backward League wrote a letter to Dr Rajendra Prasad asking him to determine the quota for Dalits and OBCs in jobs. In 1939, the Dalit MLA had a meeting and wrote a letter to ask for reserved seats in Zilla Parishads and other local bodies. In 1937 itself, the leaders of the Yadavs in the legislative council and Bimla Charan Singh of the Koeris raised the issue of employment and there was a serious discussion on that. The issue of reservation of OBC in government jobs kept cropping up every now and then; quite often in the last 80–85

¥æ•ææ¼è âð ÂãUÜð ØæÎ ÚU¹æ ÁæÙæ ¿æçãU° ç·¤ çÕãUæÚU ×ð´ v~x| ×ð´ âÚU·¤æÚU »ÆUÙ ·ð¤ â×Ø çÕãUæÚU ·ð¤ ÂýÍ× ×éØ×¢˜æè Ÿæè·ë¤c‡æ çâ´ãU ·¤æð ¥æÚUÿæ‡æ ·ð¤ §Uâ âßæÜ âð M¤-Õ-M¤ ãUæðÙæ ÂǸæ ÍæÐ Ùæñ·¤çÚUØæð´ ×ð´ ÎçÜÌæð´ ¥æñÚU çÂÀUÇð¸ ß»æðZ ·ð¤ çÜ° ·¤æðÅUæ çÙŠææüçÚUÌ ·¤ÚUÙð ·ð¤ çÜ° Ÿæè·ë¤c‡æ çâ´ãU ×´ç˜æ×´ÇUÜ ·ð¤ âÎSØ Á»ÜæÜ ¿æñŠæÚUè ¥æòÜ §´çÇUØæ Õñ·¤ßÇüU Üè» ·ð¤ »Øæ ÂýâæÎ ×æñØü Ùð ÇUæ.ò ÂýâæÎ ·¤æð ˜æ çܹæÐ v~x~ ×ð´ ·¤æ´»â ðý ·ð¤ ÎçÜÌ çߊææØ·¤æð´ Ùð ÕñÆU·¤ ·¤ÚU çÁÜæ ÂçÚUáÎæð´ ¥æçÎ ×ð´ ¥æÚUçÿæÌ SÍæÙæð´ ·¤è ÃØßSÍæ ·¤ÚUÙð ·ð¤ çÜ° ˜æ çܹæ ÍæÐv~x| ×ð´ ãUè ÜðçÁSÜðçÅUß ·¤æ´©UçâÜ ×ð´ ØæÎßæð´ ·ð¤ ÙðÌæ SßØ´ßÚU Îæâ ¥æñÚU ·é¤×èü ÁæçÌ ·ð¤ çÕ×Üæ¿ÚU‡æ çâ´ãU Ùð Ùæñ·¤çÚUØæð´ ·¤æ âßæÜ ©UÆUæØæ ¥æñÚU ©Uâ ÂÚU »´ÖèÚU ÕãUâ ·¤èÐ çÂÀUÇè¸ ÁæçÌØæð´ ×ð´ Ùæñ·¤ÚUè ·¤æ âßæÜ ÕæÚU-ÕæÚU ©UÖÚUÌæ ÚUãUæ ãñUÐ ¥Sâè-

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TABLE 1: Representation of Scheduled Castes in Government Jobs in Bihar

ÌæçÜ·¤æ vÑ çÕãUæÚU ×ð´ âÚU·¤æÚUè âðßæ¥æð´ ×ð´ ¥Ùéâêç¿Ì ÁæçÌØæð´ ·¤æ ÂýçÌçÙçŠæˆß

Class I Ÿæð‡æè °·¤ Class II Ÿæð‡æè Îæð Class III Ÿæð‡æè ÌèÙ Class IV Ÿæð‡æè ¿æÚU

TOTAL WORKFORCE

NUMBER OF SC

PERCENTAGE

·é¤Ü ·¤æØüÕÜ

¥Áæ ·¤è â´Øæ

ÂýçÌàæÌ

1957 476 4,695 64,905 24,424

1964 688 5,924 1,12,830 40,150

1957 2 80 1,781 3,325

1964 4 204 4,962 7,075

1957 0.04 1.7 2.7 13.6

1964 0.6 3.4 4.4 17.6

TABLE 3: Rajbhavan Secretariat TOTAL

TABLE 2: Bihar Government Personnel Department – 1976

ÌæçÜ·¤æ wÑ ·¤æç×ü·¤ çßÖæ» Class I TOTAL

·é¤Ü IAS

GENERAL

SC

ST

OBC

212

197

8

7

0

979

839

85

55

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years. In 1937 Sri Krishna Singh had to face the question of representation, and before him Sir Ganesh Datt too had to wrestle with it. In 1978 Karpoori Thakur and then the Lalu government had to struggle with it. It was in the Bihar–Orissa Legislative Council that a resolution was passed on the issue of political representation of Dalits in Bihar. It was the first proposal for reservation for Dalits in boards and municipal committees. This proposal was presented by Sir Ganesh Datt in 1922 and was passed. But soon the government had to contend with various things. In the name of Dalits, many upper castes and Christians were being sent to the Bihar–Orissa council. There are a myriad of unresolved question regarding this in the Bihar–Orissa council (see, Swarg par Dhawa, Bihar mein Dalit Andolan).

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TABLE 4: Caste in Administrative Services (Bihar Cadre, 2002)

ÌæçÜ·¤æ yÑ ÂýàææâçÙ·¤ âðßæ¥æð´ ×ð´ ÁæçÌ (çÕãUæÚU ·ñ¤ÇUÚU, w®®w) TOTAL ·é¤Ü BIHAR çÕãUæÚU OTHER ÎêâÚÔU Kayasth Brahmin Rajput Bhumihar SC ST Bania Muslim Yadav Kurmi Christian Sikh Jain Backward Unidentified Total

·¤æØSÍ Õýæræ‡æ ÚUæÁÂêÌ Öêç×ãUæÚU °ââè °âÅUè ÕçÙØæ ×éçSÜ× ØæÎß ·é¤×èü ç·ý¤çà¿ØÙ çâ¹ ÁñÙ Õñ·¤ßÇü ¥Ù¥æ§UÇð´UçÅUȤæ§UÇ ·é¤Ü

54 60 22 07 25 07 15 10 04 03 03 02 02 09 21 244

47 38 17 06 08 00 04 09 04 03 00 00 00 04

“ææâè âæÜæð´ ×ð´ ·¤§üU ÕæÚUÐ ¥æÚUÿæ‡æ ·ð¤ §Uâ âßæÜ âð v~x| ×ð´ Ÿæè·ë¤c‡æ çâ´ãU ·¤æð Öè ÅU·¤ÚUæÙæ ÂǸæ Ìæð §Uâ·ð¤ ÂãUÜð ÂýçÌçÙçŠæˆß ·ð¤ âßæÜ ÂÚU âÚU »‡æðàæ Îæ ·¤æð ÖèÐ v~|} ×ð´ ·¤ÂêÚü Uè âÚU·¤æÚU ·¤æð Ìæð ·¤Öè ÜæÜê âÚU·¤æÚU ·¤æð Öè ÅU·¤ÚUæÙæ ÂǸæÐ çÕãUæÚU ×ð´ ÎçÜÌæð´ ·ð¤ ÚUæÁÙèçÌ·¤ ÂýçÌçÙçŠæˆß ·¤æð Üð·¤ÚU âÕâð ÂãUÜð çÕãUæÚU-©UÇè¸ âæ çߊææÙ ÂçÚUáÎ÷ ×ð´ ÂýSÌæß Âæâ ç·¤Øæ »Øæ ÍæÐ çÕãUæÚU ×ð´ ÎçÜÌæð´ ·¤æð ÕæðÇUæZð ÌÍæ Ù»ÚUÂæçÜ·¤æ¥æð´ ×ð´ çÎØæ ÁæÙð ßæÜæ ÂãUÜæ ¥æÚUÿæ‡æ ·¤æ ÂýSÌæß ÍæÐ §Uâ ÂýSÌæß ·¤æð v~ww ×ð´ âÚU »‡æðàæ Îæ Ùð Âðàæ ç·¤Øæ Íæ ¥æñÚU §Uâð Âæâ ·¤ÚU çÎØæ »Øæ ÍæÐ Üðç·¤Ù ÁËÎ ãUè âÚU·¤æÚU ·¤æð ¥Ùð·¤ âßæÜæð´ âð ÅU·¤ÚUæÙæ ÂǸæÐ ÎçÜÌæð´ ·ð¤ Ùæ× ÂÚU â߇æü ¥Íßæ §üUâæ§üU çÕãUæÚU-©UÇè¸ âæ ÂçÚUáÎ÷ ×ð´ ÖðÁð ÁæÙð Ü»ðÐ çÕãUæÚU-©UÇè¸ âæ çߊææÙ ÂçÚUáÎ÷ ×ð´ §Uââð ÁéÇ𸠥Ùð·¤ âßæÜ ÖÚÔU ÂǸð ãñU´Ð (Îð¹,´ð Sß»ü ÂÚU Šææßæ, çÕãUæÚU ×ð´ ÎçÜÌ ¥æ´ÎæðÜÙ, ßæ‡æè Âý·¤æàæÙ)

7 22 05 01 17 07 11 01 00 00 03 02 02 05

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S O C I A L

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JUSTICE

OCTOBER 2011 | FORWARD Press

EDUCATION, JOBS, ADMINISTRATION AND DALIT REPRESENTATION At the time of the 1857 revolt, many missionaries in Patna and Santhal Pargana had written to the British government to reinstate backward communities – Santhals, besides Yadavs and Dusadhs. And it was immediately allowed. Before the Great Uprising in Bihar–Jharkhand, in the Bengal Native Army there were 12,411 Muslims; 26, 983 Brahmins; 27,335 Rajputs and 15,761 soldiers from the lower castes (Amiyarat, Bengal Native Infantry). It needs no saying why the British took this step? Between 1864 and 1884, the number of soldiers from the backward classes was rather small. Around 1868, for a job in the railway police the age limit for an Ahir was 27 years and for the upper castes it was 28 or 29 years. In the year 1901, there was one Ahir and one Koeri officer of the Government of India in the Patna subdivision. In the same subdivision, 11 Ahirs, 154 Koeris, 136 Kurmis and 52 Telis were teachers and professors. (Census of India, 1901, Section 6A, Bengal, Part 2, Table 502). Let’s just look at the representation of Dalits after Independence. In 1966, 27,156 vacancies were notified in central and state government jobs in Bihar. Only 512 were for the Scheduled Castes. Against these 512 vacancies only 137 appointments were made. Twenty years later, if one merely glances at the caste background of people employed in the personnel department in 1976, as found in the list compiled by the Mungeri Lal Commission Report, it becomes clear that people from the backward communities were totally absent from the government services. American researcher Jeffrey Witsoe did a study and found that in 2002 in Bihar’s administrative services 54 per cent of the officers belonged to upper castes. Officers from the backward castes could be counted on the fingers of two hands. SCHOOL EDUCATION In 2005, a total of 51,026 shiksha mitras (para teachers) were appointed. 28,000 were from the unreserved quota. Out of the OBC quota 6,929 and from the MBC quota 9,500 were appointed. A total of 80,000 shiksha mitras were to be employed. The MBC quota remained unfilled, because they could not find girls who had passed their Inter. The same was the case with SC girls. In such a scenario, the government expanded the panchayat from one to two. The employment increased after this but again got stuck at 70,000. (To be concluded)

A senior journalist, Srikant is Coordinator, Special Project at Dainik Hindustan in Patna. He has also co-authored a book Swarg par Dhawa: Bihar mein Dalit Andolan (Invading Heaven: Dalit Movement in Bihar) with Prasanna Kumar Choudhary.

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ȤæòÚUßÇüU Âýðâ | ¥€ÌêÕÚU 2011

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The Word and the Shudra

Ancient Indian Thesauruses and the Oppressed Classes

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ARVIND KUMAR

HE NIGHANTU AND THE NIRUKTA The Nighantu is accepted as India’s and the world’s oldest thesaurus. Prajapati Kashyap is widely considered to be its author. Maharishi Yaska, the commentator on Nighantu, in his great treatise Nirukta has called it a traditionally received glossary. Nighantu is a list of topically arranged 1,800 Vedic terms. At some place a single term designates an entire category. It doesn’t have the word Shudra, but Panchjan is used under humans. Yaska explicates it thus: “The word Panchjanah (five castes) has been used in one of the Vedic mantras…” According to Yaska, “Asurs are the ones who relish evil places, or are thrown out of places (as it means “to throw”), or the word Asuh is a synonym of breath; that which is inhaled, remains in the body, i.e., it possesses it (Asurah). It is known – he

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LANGUAGE

OCTOBER 2011 | FORWARD Press

gave birth to the gods (Suran) from the good and that’s what constitutes godhead of the gods (Surs), he gave birth to Asurs from evil and that constitutes the demon-hood of the Asuras.” A couple of sentences later we read, “You Panchjanas, taste from (be attached to) my yajna. According to this Panchjanas are – Gandharva, Pitra, Devata, Asura and Pret. Aupmanvya says, ‘These are four castes, the fifth being the Nishad’.” It is debatable, whether we can equate Panchjana and Shudra. It is also said that Shudra were the fourth Varna, and Panchjana were five castes, including Nishad and others, that were placed below them. These were also called Pancham Varna (fifth category) THE AMAR KOSH Eight thousand words are contextually compiled in the Amar Kosh, a treatise written in 6th–7th century. It has the honour of being world’s first comprehensive thesaurus. Immediately after it was written down, it became famous in the then known world, from China to the Arab countries. The Nighantu is in the form of merely a glossary. The Amar Kosh is in verse. Such compositions can be memorized. One advantage is that whenever one wants a synonym, he or she only needs to recollect a word and the entire shloka, or verse, appears on the lips. In the time when there were no printed books, poetic compositions were popular as the predominant genre in literature. The complete title of the Amar Kosh is Amar Kosh – Namalinganushasan, because it also specifies the gender of each word. Another popular name is Trikand, as it has three divisions or cantos. At the time of its composition, the Varna system having reached its basest and most exploitative stage had firmly established itself. Even Buddhism could not eliminate it. In any case, at the turn of these centuries, Buddhism was already in decline in India. And it was in such times that the Amar Kosh was written down. In Swarga (heaven), the first section of the first canto, even before Brahma, Gautam Buddha is credited with 18 names such as Sarvagya, Sugat, Dharmaraj, Tathagat and Bhagwan. (That is why its author Amar Singh [or Amarsimha] is considered to be a Buddhist.) Starting with Swarga section, it journeys through Vyom, Disha, Kaal, Dhee, Shabda, Natya, Pataal, Narka, Vari sections, passes through Bhumi, Pura, Shail, Vanaushadhi, Singhadi sections and linking us to Manushya, Brahman, Kshatriya, Vaishya sections takes us to the Shudra sections. Like any good lexicon, the Amar Kosh is a true mirror of its times. An illuminating example of the contemporary society’s view of the lower classes is seen in words such as Sangeet (music) and Sangeetkar (musician). Sangeet is counted with basic activities. Another basic activity is Devan (gambling), which is entertainment for the Devas, i.e., gods. Sangeetkar is counted along with Shudras such as Nats (dancer, acrobat). (To put it in a context, the primary meaning of Ishwar [God] is Shiva; of Vishnu, Krishna. Rama is only one of these three Ramas – Balrama, Parshurama, Dashrithi Rama. It is also mentioned that Rama is a synonym of the colour blue. Rama is also mentioned along with archers. As far as Panchjana is concerned, Amar Singh counts it as a synonym of Purusha.)

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2. ·¤æÚUè»ÚU, çàæËÂè 3. Ÿæð‡æè - ·¤æÚUè»ÚUæ´ð ·¤æ â×êãU (Øæ ØêçÙØÙ) 4. ·é¤Ü·¤ ($¹æÙÎæÙè ·¤æÚUè»ÚU) 5. ×æÜè, ×æÜæ·¤æÚU 6. ·é¤´ Ö·¤æÚU, ·é¤ãUæÚU 7. ×·¤æÙ ×ð´ ¿êÙæ ¥æçÎ Ü»æÙð ßæÜð Üæð» (ÚUæÁç×SÌÚUè) 8. ÁéÜæãUæ

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ȤæòÚUßÇüU Âýðâ | ¥€ÌêÕÚU 2011

WHO WERE THE SHUDRA, WHAT DID THEY DO? Now I would like to enumerate names of few Shudra and Shudrarelated activities and things/animals, so that it becomes clear what Amar Singh meant by Shudras or what signified Shudra things in his contemporary society. Here it is: 1. Mixed-varna castes a. Vaidehek, Videh – born of Brahmin woman and Vaishya man (remember Sita was called Vaidehi. King Janak is considered Vaishya. Was Sita’s mother a Brahmin?) b. Chandal – born of a Brahmin woman and Shudra man 2. Craftsman, skilled worker 3. Group(or union) of craftsman 4. Hereditary craftsman 5. Gardner 6. Potter 7. Mason 8. Weaver 9. Tailor 10. Dyer 11. Grinder, those who repair weapons 12. Leather-worker 13. Ironsmith 14. Goldsmith 15. Maker of bangles 16. Magic 17. Magician 18. Dancer 19. Bard, minstrel 20. Mridang player 21. Those who clap and accompany the mridang player 22. Flutist 23. Bird catchers 24. Those who catch birds, animals, fish with a net 25. Butchers 26. Labourers and salaried people 27. Carriers 28. Porters 29. Lowly people 30. Servants 31. Dependent people 32. Lazy people

33. Clever people 34. Chandal and its synonyms 35. Maleccha castes 36. Professional hunters such as Vyadh, mrigvadhajiv, etc. (this did not include Kshatriya kings and others fond of hunting as a sport) 37. Dogs (there are many synonyms) 38. Mad dogs 39. Hunting dogs 40. Bitch 41. Village pig 42. Full-grown animal 43. Game (animal) 44. Animal hurt on the right limb by a hunter 45. Thief (many synonyms) 46. Thievery (four synonyms) 47. Noose (to catch birds and animals) 48. Instrument (to catch birds and animals) 49. A special net (to catch birds and animals) 50. Net (to catch birds and animals) 51. Rope (many synonyms) 52. Instruments to draw water from the well 53. Instrument for weaving 54. Two synonyms for cotton 55. Weaving 56. Plastering or making dolls with mud, cloth or leather 57. Dolls made of ivory or cloth 58. Dolls made of wood 59. Plastered dolls 60. Iron or alloy dolls 61. Names of the boxes 62. Stick 63. Sling attached to stick 64. Wooden shoe, etc. 65. Shoe 66. Leather rope

9. ÎÚUÊæè 10. Ú¡U»ÚÔUÊæ 11. âæÙ ¿É¸UæÙðßæÜð, àæS˜ææð´ ·¤è ×ÚU×Ì ·¤ÚUÙð ßæÜð 12. ¿×ü·¤æÚU, ¿×æÚU 13. ÜéãUæÚU 14. âéÙæÚU 15. ¿éçǸãUæÚU 16. ÁæÎê 17. ÁæÎê»ÚU 18. àæñÜæÜè(ÙÅU, ÖÚUÌ ¥æçÎ) 19. ¿æÚU‡æ, ·é¤àæèÜ·¤, ·¤ˆÍ·¤ 20. ×ëÎç´ »° 21. ÌæÜè ¥æçÎ ÕÁæ ·¤ÚU ×ëÎç´ »Øæð´ ·¤è â´»Ì ·¤ÚUÙð ßæÜð 22. ßð‡æéŠ×, ßñ‡ææçß·¤ (ß´àæè Øæ ×éÚUÜè ÕÁæÙð ßæÜð) 23. ßè‡ææßæη¤ 24. Áèßæ´Ì·¤, àææ·é¤çÙ·¤ (ÕãðUçÜ°, ç¿Ç¸è×æÚU) 25. ßæ»éçÚU·¤, ÁæçÜ·¤ (ÁæÜ âð ÂàæéÂÿæè, ×ÀUÜè ¥æçΠ·¤Ç¸ßæÜð) 26. ßñÌç´ â·¤, ·¤æñçÅU·¤, ×æ´çâ·¤ (×æ´â Õð¿Ùð ßæÜð ßçŠæ·¤, ·¤âæ§üU) 27. ÖëÌ·¤, ·¤×ü·¤ÚU, ßñÌçÙ·¤ (×ÁÎêÚU ¥æñÚU ßðÌÙÖæð»è ·¤×ü¿æÚUè) 28. ßæÌæüßãU, ßñßçŠæ·¤ (·¤æ¡ßÚU Øæ Õã¡U»è ÉUæÙð ð ßæÜð) 29. ÖæÚUßãU, ÖæçÚU·¤ (ÕæðÛææ ÉUæÙð ð ßæÜð ·é¤Üè ¥æçÎ) 30. çß߇æü, Âæ×ÚU, Ùè¿, Âýæ·ë¤Ì, ÂëÍ‚ÁÙ, çÙãUèÙ, ¥ÂâÎ, ÁæË×, ¿é„·¤ ¥æçÎ ·¤×èÙ Ùè¿ ÁÙ 31. ÖëˆØ, ÎæâðÚU, ÎæâðØ, Îæâ, »æðŒØ·¤, ¿ðÅU·¤, çÙØæð’Ø, ç·´¤·¤ÚU, Âñcý Ø, ÖéçÁcØ, ÂçÚU¿æÚU·¤ (Ùæñ·¤ÚU, âðß·¤ ¥æçÎ) 32. ÂÚUæç¿Ì, ÂçÚUS·´¤Î, ÂÚUÁæÌ, ÂÚñUçáÌæ ¥æçÎ ÂÚUÂæçÜÌ ÁÙ 33. ×´Î, Ìéδ ÂçÚU×Á ë , ¥æÜSØÑ, ¥ÜâÑ, ¥Ùéc‡æ (¥æÜâè) 34. Îÿæ, ¿ÌéÚU, ÂðàæÜ, ÂÅé, âéˆØæÙ, ©Uc‡æÑ (¿æÜæ·¤ ¥æçÎ ÁÙ) 35. ¿´ÇUæÜ, ŒÜÿæ, ×æÌ´», çÎßæ·¤èçÌü, Á´»×, çÙáæÎ, E¿Ñ, ¥´Ìßð æâè, ¿æ´ÇUæÜÑ, ÂéP¤â (¿æ´ÇUæÜ ·ð¤ ÂØæüØ) 36. ç·¤ÚUæÌ, àæÕÚU, ÂéçÜ´Î (Üð‘ÀU ÁæçÌØæ´) 37. ÃØæŠæ, ×ë»ßŠææÁèß, ×ë»Øé ¥æçÎ ÂðàæðßÚU çàæ·¤æÚUè (ŠØæÙ ÚUãUð ç·¤ §Uâ ·¤æ ¥Íü ¥ææðÅU ·ð¤ àææñ·¤ý èÙ ÿæç˜æØ ÚUæÁæ ¥æçÎ ÙãUè´ ãñU) 38. ·é¤æð (§UÙ ·ð¤ ¥Ùð·¤ ÂØæüØ çΰ »° ãñU)´

Öæáæ

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39. Âæ»Ü ·é¤æð 40. çàæ·¤æÚUè ·é¤æð 41. ·é¤çÌØæ (âÚU×æ, àæéÙè) 42. »æ¡ß ·¤æ âé¥ÚU 43. ÁßæÙ Âàæé 44. ¥æ¹ðÅU (çàæ·¤æÚU) ÃØæŠæ ·ð¤ ßæÚU âð ÎæçãUÙð ¥´» ×ð´ ƒææØÜ Âàæé 45. ¿æðÚU (¥Ùð·¤ ÂØæüØ) 46. ¿æðÚUè (¿æÚU ÂØæüØ) ¿æðÚUè ·¤æ ŠæÙ 47. (Âàæé Âÿæè ·¤æð Ȥ¡âæÙð ·¤æ) Ȥ´Îæ 48. ßèÌ´â (Âàæé Âÿæè ·¤æð Ȥ¡âæÙð ·ð¤) Ø´˜æ 49. (Âàæé Âÿæè ·¤æð Ȥ¡âæÙð ·¤æ) °·¤ çßàæðá ÁæÜ — ©U‹×æÍ, ·ê¤ÅUؘ´ æ 50. (Âàæé Âÿæè ·¤æð Ȥ¡âæÙð ·¤æ) °·¤ ÁæÜ — ßæ»éÚUæ, ×ë»Õ´ŠæÙè 51. ÚUSâè (¥Ùð·¤ ÂØæüØ) 52. ·é¤°¡ âð ÂæÙè çÙ·¤æÜÙð ·ð¤ ÂéÚUßÅU, ×èÅU, ÚUãU¡ÅU ¥æçÎ 53. ÕéÙæ§üU ·ð¤ â×Ø âêÌæð´ ·¤æð ÕÚUæÕÚU ·¤ÚUÙð ·¤æ Ø´˜æ — ßæØδÇU 54. âêÌ ·ð¤ Îæð ÂØæüØ 55. ·¤ÂǸð ¥æçÎ ·¤è ÕéÙæ§üU — ÁéÜæãUæ ·¤×ü 56. ç×^Uè, ·¤ÂǸð Øæ ¿×Ǹð âð ÜèÂÙð Øæ ÂéÌÜè ÕÙæÙð ·¤æ ·¤æ× 57. (ãUæÍèÎæ¡Ì Øæ ·¤ÂǸð ¥æçÎ âð ÕÙè) Â梿æçÜ·¤æ, ÂéÌÜè 58. (Ü·¤Ç¸Uè ¥æç¼ âð ÕÙè) ÂéÌÜè — àææË×Üè 59. ÜðŒØ×Øè ÂéÌÜè — ¥´ÁçÜ·¤æçÚU·¤æ 60. ÜæðãUð Øæ ÚU满 ð ·¤è ÂéÌÜè - ÁæÌéá 61. çÂÅU·¤æ, ÂðÅU·¤, ÂðÅUæ, Ûæ¡ÂæðÜè, Õâæ ¥æçÎ ·ð¤ ·é¤ÀU Ùæ× 62. Õã¡U»è ·¤æ Ç´UÇUæ — çßã´Uç»·¤æ, ÖæÚUØçCU 63. Õã¡U»è ·ð¤ Ç´UÇUð âð ÜÅU·¤Ìæ çâ·¤ãUÚU — çàæØ 64. ÂæÎé·¤æ ¥æçÎ 65. ¥ÙéÂÎèÙæ — ÁêÌð ·¤æ ÂñÌæÕæ Øæ ÂêÚUæ ÁêÌæ 66. ÙŠæýè, ߊæýè - ¿×Ǹ𠷤è ÚUSâè 67. ·¤àææ — ·¤æðÇæ¸ Øæ ¿æÕé·¤ 68. ¿´ÇUæçÜ·¤æ, ·´¤ÇUæÜ ð ßè‡ææ — ¿æ´ÇUæÜæð´ ·¤è ç·´¤»ÚUè Ùæ×·¤ ÕæÁæ 69. ÙæÚUæ¿è, °áç‡æ·¤æ — âæðÙæ ¿æ¡Îè ÌæðÜÙð ·¤æ ·¤æ´ÅUæ 70. àææ‡ææ, çÙ·¤áæ, ·¤áæ — âæðÙð ¥æçÎ ·¤è ·¤âæñÅUè 71. âæðÙæ ¿æ¡Îè ·¤æÅUÙð ·¤è ÀñUÙè — ˜æÂÚUàæé 72. §üUçá·¤æ, ÌêÜè — Ú´U» ÖÚUÙð ·¤è ÌéçÜ·¤æ, ·ê¤¡ ¿è 73. ÌðÁâæßÌüÙè, ×êáæ — âæðÙæ ¿æ¡Îè

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LANGUAGE

OCTOBER 2011 | FORWARD Press

67. Whip 68. Musical instrument of the Chandals 69. Weighing scale for gold and silver 70. Touchstone 71. Chisel for gold, silver 72. Colouring brush 73. Crucible to melt gold, silver 74. Bellows, blower 75. Boring instrument to make holes in pearls, gems 76. Scissors to cut gold, silver 77. Tools, like an axe, to fell trees 78. Tools to break stones 79. Tools to cut wood 80. Iron statue 81. Craft 82. Pictures 83. Comparison, an object of comparison – details in the next verse shloka (this signifies that many categories have been left) 84. Same, comparative, like, ordinary, etc. 85. Words that combine with other words and give the

same sense 86. Industrious, female servant, salary, etc. 87. Synonyms of wine, liquor, etc. 88. Eating of snacks with wine 89. Wine shop 90. Turn to drink wine 91. Names of mahua wine 92. Wine made of sugar cane or other fruit juices 93. Ingredients of wine 94. Making of wine 95. Seed for wine after boiling rice, etc. 96. Top layer of wine 97. Gathering for drinking 98. Wine cup 99. Drink or serve wine 100. Gamblers 101. Middle men 102. Facilitator of the gambling game 103. Gambling 104. Gambling stakes 105. Gambling dice 106. Casting of the dice 107. Gambling board 108. Making animals at stake to fight

This list shows that all craftsmen, labourers, etc., were Shudras. Craft and labour were Shudra jobs. All the tools related to their trades are also in the Shudra category. Wine too is kept under Shudras. This is perhaps because Shudras made wine. Gambling, gamblers, etc., are also Shudra. I did not find any word like Bhangi in the present context; perhaps because, in those days people went to open spaces or fields to relieve themselves. My main objective was to provide Shudra-related information in the second canto of the Amar Kosh. But many readers might be eager to know a little about the third canto of this great treatise. Amar Singh call this third canto, Samanya Kand (General Canto). It has words used for all, such as adjectives and indeclinable words (i.e., words that do not change their form). Many books and expositions have been written on the Amar Kosh. Today, with changing times and perspective, we require a complete study of this ancient treatise. Creator of Hindi’s first thesaurus, Arvind Kumar was the first editor of Madhuri and Sarvottam magazines. The Penguin English–Hindi and Hindi–English Thesaurus and Dictionary and Shabdeshwari are his noteworthy lexicons. His online Arvind Lexicon is a multi-utility language resource, which can be accessed at http://arvindlexicon.com

»ÜæÙð ·¤è ƒæçÚUØæ 74. ÖS˜ææ, ¿×üÂâ ý çð ß·¤æ — ÖæÍè, Šææñ·´ ¤Ùè 75. ÖæSȤæðÅUÙè (ÖæÑȤæðÅUÙè), ßðŠæçÙ·¤æ — ×æðÌè, ×ç‡æ ¥æçÎ ÀðUÎÙð ·¤æ ÕÚU×æ 76. ·ë¤Âæ‡æè, ·¤ÌüÚUè - âæðÙæ ¿æ¡Îè ·¤æÅUÙð ·¤è ·ñ¤´ ¿è 77. ßëÿææÎÙè, ßëÿæÖðÎè — ÂðǸ ·¤æÅUÙð ßæÜð ÕâêÜæ, ƒæÅUæÜè, ·é¤ËãUæÇ¸è ¥æçÎ ¥æñÁæÚU 78. Å´U·¤, Âæáæ‡æÎæÚU‡æ — ˆÍÚU ÌæðÇÙ¸ ð ßæÜð ÅUæ·¡ ¤è, ÀñUÙè, ƒæÙ ¥æçÎ ¥æñÁæÚU 79. ·ý¤·¤¿, ·¤ÚUÂ˜æ — Ü·¤Ç¸è ¿èÚUÙð ßæÜð ¥æñÁæÚU 80. âê×èü, SÍê‡ææ, ¥ØÑÂýçÌ×æ — ÜæðãUð ·¤è ×êçÌü 81. çàæË 82. ÂýçÌ×æÙ, ÂýçÌçÕ´Õ, ÂýçÌÀUæØæ 翘ææçÎ 83. ©UÂ×æ, ©UÂ×æÙ — ·¤æ çßSÌæÚU ¥»Üð àÜô·¤ ×ð´ ... (§Uâ ç¿‹ãUU ·¤æ ¥Íü ãñU ç·¤ ·¤§üU ·¤æðçÅUØæ¡ ÀUæÇð ¸ Îè »§ü ãñU´Ð) 84. â×æÙ, ÌéËØ, âÎëàØ âæŠææÚU‡æ ¥æçÎ 85. çÙÖ, â´·¤æàæ, Ùè·¤æàæ ¥æçÎ (Áæð ç·¤âè àæÎ ·ð¤ ÕæÎ Ü»æÙð ÂÚU ©Uâ ·ð¤ Áñâð ãUæÙð ð ·¤æ Öæß Âý·¤ÅU ·¤ÚUÌð ãñU)´ 86. ·¤×ü‡Øæ, Ö×ü‡Øæ, çߊææ, ÖëˆØæ, ßðÌÙ ¥æçÎ 87. âéÚUæ, ×çÎÚUæ ¥æçÎ ·ð¤ ÂØæüØ 88. ¥ßδàæ (×çÎÚUæÂæÙ ·ð¤ âæÍ Ù×·¤èÙ ¥æçÎ ·¤æ) Öÿæ‡æ 89. àæéÇ´ Uæ, ÂæÙ×÷, ×ÎSÍæÙ×÷ (×çÎÚUæÜØ) 90. ׊æéßæÚUæ, ׊æé·¤ý × (×çÎÚUæ ¥æçÎ ÂèÙð ·¤è ÕæÚUè)

91. ׊ßæâß, ×æŠæß·¤ (×ãéU° ·¤è àæÚUæÕ ·ð¤ Ùæ×) 92. ×ñÚUÔØ×÷, ¥âßÑ, âèŠæé (§üU¹ ·ð¤ ÚUâ Øæ àææ·¤ ¥æçÎ âð ÕÙè ×çÎÚUæ) 93. ×ðη¤, Á»Ü (×çÎÚUæ ·ð¤ ·¤æɸUð Øæ ×çÎÚUæ ÕÙæÙð ·ð¤ çÜ° çÂâæ ÂÎæÍü) 94. â´ŠææÙ×÷, ¥çÖâß (×çÎÚUæ çÙ×æü‡æ) 95. ç·¤‡ß, Ù»AãUê (¿æßÜ ¥æçÎ ©UÕæÜ ·¤ÚU ÕÙæ ×çÎÚUæ ·¤æ ÕèÁ) 96. ·¤æÚUæð æÚU, âéÚUæ×´ÇU (×çÎÚUæ ·¤æ ×æ´ÇU — ×çÎÚUæ ·¤æ ª¤ÂÚUè çãUSâæ) 97. ¥æÂæÙ×÷, ÂæÙ»æðDUè 98. ¿á·¤, ÂæÙÂæ˜æ (×çÎÚUæ ÂèÙð ·¤æ ŒØæÜæ) 99. âÚU·¤, ¥ÙéÌáüàæ‡æ×÷ (×çÎÚUæ ÂæÙ Øæ ×çÎÚUæ ÂÚUæâ ð Ùæ) 100. ŠæêÌ,ü ¥ÿæÎðßè, ç·¤Ùß, ¥ÿæŠæêÌ,ü lêÌ·ë¤Ì (Áé¥æÚUè) 101. Ü‚Ù·¤¤, ÂýçÌÖê (׊ØSÍ, Õè¿ßæÙ, Áæ×èÙÎæÚU) 102. âçÖ·¤æ, lêÌ·¤æÚU·¤ (Áé¥æ ¹ðÜæÙð ßæÜæ) 103. lêÌ, ¥ÿæÚUßÌè, ·ñ¤Ìß, ‡æ (Áé¥æ) 104. ‡æ, ‚ÜãU (Îæ¡ß ÂÚU Ü»æ ŠæÙ Øæ ßSÌé) 105. ¥ÿæ, ÎðßÙ, Âæàæ·¤ (Áé° ·¤æ Âæâæ) 106. ÂçÚU‡ææØ (»æðÅUè ·¤æð ¿ÜæÙæ Øæ Ȥ𷴠¤Ùæ) 107. ¥CUæÂÎ, àææçÚUÈ¤Ü (Áé¥æ ¹ðÜÙð ·¤è çÕâæÌ Øæ ·¤ÂǸæ Øæ ·¤æDU Ȥܷ¤) 108. Âýæ‡æèlêÌ, â×æuU (Îæ¡ß Ü»æ ·¤ÚU ÂàæéÂçÿæØæð´ ·¤æð ÜǸæÙð ·¤æ ·¤æ×)

ØãU âê¿è ÎàææüÌè ãñU ç·¤ âÖè ·¤æÚUè»ÚU, ×ÁÎêÚU ¥æçÎ àæêÎý ãñU´Ð çàæËÂ, Ÿæ× ¥æçÎ àæêÎæý ´ð ·ð¤ ·¤æ× ãñU´Ð §Uٷ𤠷¤æ× ¥æÙð ßæÜð âÖè ©U·¤ÚU‡æ àæêÎý ß»ü ×ð´ ãñU´Ð àæÚUæÕ Öè àæêÎæý ´ð ·ð¤ ¥´Ì»üÌ ÚU¹è »§üU ãñUÐ àææØÎ §UâçÜ° ç·¤ àæÚUæÕ ÕÙæÙð ßæÜð àæêÎý ãñU´Ð Áé¥æ, Áé¥æÚUè ¥æçÎ Öè àæêÎý ãñU´Ð ×éÛæð ·¤ãUè´ Öè ¥æÁ ·ð¤ â´ÎÖü ×ð´ Ö´»è àæÎ ÙãUè´ ç×ÜæÐ àææØÎ §UâçÜ° ç·¤ ©Uâ â×Ø Üæð» àææñ¿ çÙßëçæ ·ð¤ çÜ° ×ñÎæÙ ¹ðÌ ¥æçÎ ÁæÌð ÚUãUð ãUæ»´ð Ðð ×ðÚUæ ×êÜ çßáØ Ìô ¥×ÚU ·¤ôàæ ×ð´ ¼êâÚÔ ·¤æ¢ÇU ×ð´ ©UÂÜÏ àæêÎôý ´ â¢ÕÏ¢ è ÁæÙ·¤æÚUè ¼ðÙæ ãUè Íæ, Üðç·¤Ù §â ×ãUæÙ ·¤ôàæ ·ð¤ ÌèâÚÔU ·¤æ¢ÇU ·ð¤ ÕæÚÔU ×ð´ Öè ¥Ùð·¤ ÂæÆU·¤ ©Uˆâé·¤ ãUô»´ Ðð ÌèâÚÔU ·¤æ¢ÇU ·¤ô ¥×ÚU çâ¢ãU Ùð âæ×æ‹Ø ·¤æ¢ÇU ·¤ãUæ ãñUÐ §â ×ð´ °ðâð àæ¼ ⢷¤çÜÌ ãñU´ Áô âÕ ·ð¤ çÜ° ÂýØé Ì ãUôÌð ãñU´, Áñâð çßàæðá‡æ Øæ çȤÚU ¥ÃØØ ØæÙè indeclinable àæ¼Ð ¥×ÚU ·¤æðàæ ÂÚU ÕèçâØæð´ ÂéS̷𤴠¥æñÚU ÃØæØæ°¡ çÜ¹è »§ZU ãñU´Ð ¥æÁ ÕÎÜÌð â×Ø ¥æñÚU ÎëçCU·¤æð‡æ ·ð¤ âæÍ §U⠷𤠰·¤ â´Â‡ê æü ¥ŠØØÙ ·¤è ¥æßàØ·¤Ìæ ãñUÐ çãU‹Îè ·ð¤ ÂýÍ× çÍâæòÚUâ Òâ×æ´ÌÚU ·¤æðàæÓ ·ð¤ çÙ×æüÌæ ¥ÚUçß´Î ·é¤×æÚU ×æŠæéÚUè ¥æñÚU âßæðüžæ× ·ð¤ ÂýÍ× â´Âæη¤ ÚUãðUÐ Î Âð´»é§UÙ §´Uç‚Üàæ-çãU‹Îè °´ÇU çãU‹Îè-§´Uç‚Üàæ çÍâæÚUâ °´ÇU çÇU€àæÙÚUè ¥æñÚU àæŽÎðEÚUè ©Uٷ𤠥‹Ø ×ãUˆßÂê‡æü ·¤æðàæ ãñ´UÐ ©UÙ·¤æ ¥æòÙÜæ§UÙ Ò¥ÚUçß´Î Üñç€â·¤ÙÓ °·¤ ÕãéU©UÂØæð»è ·¤æðàæ ãñU, çÁâð ØãUæ´ Îð¹æ Áæ â·¤Ìæ ãñU http://arvindlexicon.com/

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27

At Last – An Affordable American MBA

¥æç¹ÚU·¤æÚU — âSÌè ¥×ðçÚU·¤è °×Õè°

CapStone University (CSU), with the telling URL www.university.edu will launch in early 2012 a much-needed educational initiative (see inset) that claims to combine top-quality education with low cost. We spoke to Vice Chancellor Solomon Darwin and President Willi Brammertz, the two leading members of the university.

·ñ¤ÂSÅUôÙ ØêçÙßçâüÅUè (âè°âØê), çÁâ·¤è ßðÕâæ§ÅU çÙãUæØÌ ãUè ÂýÖæßàææÜè ãñU www.university.edu, âæÜ w®vw ·ð¤ àæéM¤ ×ð´ °·¤ °ðâè àæñçÿæ·¤ ÂãUÜ ·¤ÚUÙð Áæ ÚUãUè ãñU çÁâ·¤è ÕãéUÌ •æM¤ÚUÌ Íè ¥ÍæüÌ÷ ©U“æ »é‡æßææ çàæÿææ ¥õÚU ·¤× Üæ»Ì ·¤æ ×ðÜ (¼ðç¹° §ÙâðÅU)Ð ãU×Ùð §â çßàßçßlæÜØ ·ð¤ ¼ô Âý×¹ é â¼SØô´ ©U·é¤ÜÂçÌ âæòÜô×Ù ÇUæçßüÙ ¥õÚU ¥ŠØÿæ çßËÜè Õý×ñ ˆ•æü âð ÕæÌ ·¤èÐ

F

ORWARD PRESS [FP]: Professor Darwin, what is the motivation behind CSU? SOLOMON DARWIN [SD]: Although I am a director at Haas Institute of Business at Berkley and teach there, my background is Dalit. My father was one of the first Dalits to earn a Ph.D. degree in India. He then eventually prospered as a Marine Biologist at the world famous Scripps Institute of Oceanography at the University of California, San Diego. Our experience of moving from a mud hut in India to the prosperity of America is the kind of dream that we wish for the underprivileged and deserving candidates around the world.

CSU is the new star in the educational sky, offering toplevel education at unbeatable fees. CSU degrees (BBA, MBA and even doctorates) are US approved. The programme is built along the lines of the best US business schools. Top university professors (for example from Haas Business School) define the syllabi. CSU is non-profit but self-financing. A three-semester MBA roughly costs two lakh rupees including books and accommodation for the few CapStone courses, which demand physical presence.

çÂý

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28

EDUCATION

OCTOBER 2011 | FORWARD Press

FP: This sounds very interesting, tell us a bit more about your growing-up years. SD: I grew up with a tremendous appreciation for education and witnessed how it can unleash the human potential that lies latent among the underprivileged. I was blessed by my grandmother, who learned to read and write with the help of an English missionary. She started a school under a thatched roof in her Andhra village to teach others including myself. This is my motivation to pass on some of these blessings I have received myself. FP: CSU promises top quality at very low cost. Is this not a contradiction or even impossible? WILLI BRAMMERTZ [WB]: Before answering this question, let me point to a previously little recognized paradigm shift. In the world of IT we can observe many Open Source (OS) projects offering software for free. The most amazing thing about this software is its high quality at low or no cost. This defies economic logic, but it is a fact. I believe that this has to do with the motivation of people and innovative ideas which are generally more abundant in regions of the world with little money. FP: But how exactly are you doing this? SD: We need to bring cost down so anyone can afford a highquality education. Concerning quality, we have a stringent screening process for deserving students to qualify for our programme. We look for students who have the following special qualities: a) passion for learning, b) attitude and disposition, c) aspiration for leadership, c) communication skills, and d) global thinking, i.e., having zeal to make this world a better place. They need to score in the 25 per cent upper percentile on the TOEFL [Test of English as a Foreign Language] test. Secondly, our academic faculty consists of top-ranking professors who donate their time and curriculum, which alleviates much of our costs. This explains already a part of the low cost. For the cost side, I will let Dr Brammertz speak. WB: Besides the professors who donate their curricula, we have many motivated people who work on a pro bono basis, for example, Solomon. Equally important, however, is the use of technology. We are using a top-notch high-quality IT system – Open Source of course – which works especially well within the Indian context with its generally low bandwidth. The system has an excellent “class room” which allows for perfect student–teacher interactions. Finally, we keep cost low by moving all time-intensive tasks to India. The professors mentioned by Solomon are supported by “teaching professors” who are in India and do the bulk of the work. FP: This means it is all Internet based. Do you think it is possible to teach efficiently via such impersonal means?

An example of an internet classroom °·¤ §¢ÅUÚUÙÅð U Üæâ M¤× ·¤æ ©U¼æãUÚU‡æ

°$ȤÂèÑ ØãU Ìô ÕãéUÌ ç¼Ü¿S ãñU, ¥ÂÙð Õ¿ÂÙ ·ð¤ ç¼Ùô´ ·ð¤ ÕæÚÔU ×ð´ ¥õÚU ÕÌæ°¡Ð âæò.Çæ.Ñ ×ñ´ çàæÿææ ·ð¤ çÜ° ÕãéUÌ ãUè â×æÙ ·¤æ Öæß Üð·¤ÚU ÕÇUæ¸ ãéU¥æ ¥õÚU ×ñÙ´ ð ¼ð¹æ ç·¤ ç·¤â ÌÚUãU âð çàæÿææ ߢç¿Ìô´ ×ð´ çÀUÂð ×æÙß â¢ÖæÃØ ·¤ô ¥æ•ææ¼ ·¤ÚU ¼ðÌè ãñUÐ ×éÛæð ¥ÂÙè ¼æ¼è ·ð¤ M¤Â ×ð´ ¥æàæèá ÂýæŒÌ ãéU¥æ çÁ‹ãUôÙ´ ð °·¤ ¥¡»•ðý æ ç×àæÙÚUè ·¤è âãUæØÌæ âð ¹é¼ ÂɸUÙæ-çܹæ âè¹æÐ ©U‹ãUôÙ´ ð ¥æ¢Ïý Âý¼àð æ ·ð¤ ¥ÂÙð »æ¡ß ×ð´ Èê¤â ·¤è ÀUÌ ·¤æ °·¤ S·ê¤Ü àæéM¤ ç·¤Øæ çÁâ×ð´ ¥õÚô´ ·ð¤ âæÍ ×ñÙ´ ð Öè ÂýæÚ¢UçÖ·¤ çàæÿææ ÂýæŒÌ ·¤èÐ ØãUè ÕæÌ ×éÛæð ÂýôˆâæçãUÌ ·¤ÚUÌè ãñU ç·¤ Áô ¥æàæèáð´ ×éÛæð ç×Üè ãñU´, ×ñ´ ¼êâÚUô´ Ì·¤ Öè ÂãéU¡¿æª¡¤Ð °$ȤÂèÑ âè°âØê ÕãéUÌ ãUè ·¤× Üæ»Ì ÂÚU ©U“æ »é‡æßææ ·¤æ ßæ¼æ ·¤ÚUÌè ãñUÐ Øæ ØãU çßÚUôÏæÖæâ ÙãUè´ ãñU, Øæ çȤÚU ¥â¢Öß? çßËÜè Õý× ñ ˆ•æü (çß.Õý.ñ )Ñ §â ÂýàÙ ·¤æ ©UæÚU ¼ðÙð âð ÂãUÜð ×ñ´ ÂýçÌ×æÙô´ ×ð´ ¥æ ÚUãUð Õ¼Üæßô´ ·¤è ¥ôÚU ŠØæÙ ç¼Ü檡¤»æÐ âê¿Ùæ Âýõlôç»·¤è ·ð¤ Á»Ì ×ð´ ãU× ¼ð¹ â·¤Ìð ãñU¢ ç·¤ ·¤§ü ¥ôÂÙ âôâü (¥ô°â) ÂçÚUØôÁÙæ°¡ çÙàæéË·¤ âæò$ ÅUßØð ÚU ©UÂÜÏ ·¤ÚUßæ ÚUãUè ãñU´Ð §Ù âæò$ ÅUßØð ÚUæ´ð ·¤è âÕâð ¥æà¿ØüÁÙ·¤ ÕæÌ ãñU ç·¤ ØãU ©U“æ »é‡æßææ Âý¼æÙ ·¤ÚUÌð ãñU´ ÕãéUÌ ãUè ·¤× Üæ»Ì ÂÚU Øæ ×é$ Ì ÖèÐ ØãU ¥æçÍü·¤ M¤Â âð Ì·ü¤â¢»Ì ÙãUè´ Ü»Ìæ Üðç·¤Ù ØãU °·¤ Ì‰Ø ãñUÐ ×ðÚUæ ×æÙÙæ ãñU ç·¤ §â·ð¤ ÂèÀðU Üô»ô´ ·¤è ©UˆÂýÚð U‡ææ ¥õÚU ÙßÂýßÌüÙàæèÜ çß¿æÚU ãñU´ Áô ¥æ×ÌõÚU ÂÚU ¼éçÙØæ ·ð¤ ©UÙ ÿæð˜æô´ ×ð´ ¥çÏ·¤ ç×ÜÌð ãñU´ ÁãUæ¡ Âñâð ·¤è ·¤×è ãUôÌè ãñUÐ °$ȤÂèÑ Üðç·¤Ù ¥æ Üô» Øð ·ñ¤âð ·¤ÚU ÚUãUð ãñU´? âæò.Çæ.Ñ ãU×´ð Üæ»Ì ·¤× ·¤ÚUÙð ·¤è •æM¤ÚUÌ ãñU Ìæç·¤ ãUÚU ·¤ô§ü ©U“æ »é‡æßææ ßæÜè çàæÿææ ÂýæŒÌ ·¤ÚU â·ð¤Ð ÁãUæ¡ Ì·¤ »é‡æßææ ·¤æ âßæÜ ãñU, ãU×æÚÔU ØãUæ¡ Øô‚Ø ÀUæ˜æô´ ·¤ô ·¤æØü·¤ý × ·ð¤ çÜ° ¿éÙÙð ·ð¤ çÜ° ÕãéUÌ ãUè ·¤ÇUð¸ S·ý¤èçÙ¢» ÅðUSÅU âð »é•æÚUÙæ ãUôÌæ ãñUÐ ãU× °ðâð ÀUæ˜æô´ ·¤ô ¹ôÁÌð ãñU´ çÁÙ×ð´ çÙÙçÜç¹Ì ÌèÙ ¹æâ »é‡æ Ù•æÚU ¥æÌð ãñU´Ñ

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Willi Brammertz and Solomon Darwin çßËÜè Õý× ñ ˆ•æü ß âæòÜô×Ù ÇUæçßüÙ

SD: We carefully balance technology and personal interaction. The course starts with what we call a CapStone course, where students and professors meet informally, build groups (and hopefully friendships) and embark on their first teamwork tasks. Once there is a personal relationship, contact via the Internet works very well. There is one CapStone course every semester. FP: CapStone is a self-financing non-profit organization and considering what you offer, the cost is really low. On the other hand, you cater to the intelligent poor. Is two lakh rupees for an MBA not too much for the potential beneficiaries? WB: This could indeed be a problem, but we think it can be overcome. We are talking to banks which offer students loans. This can overcome the problem. As a general rule we think that students – even poor students – should really pay, since their potential earning will increase steeply making them capable to do so. Then again the employed candidates can in some cases get their employers to contribute some portion of the costs of the MBA as they would benefit from it as well. SD: We should also not forget our placements efforts. We will organize meetings with Indian and international firms, making the pay-back even more likely. FP: On a different note: How did you get this fantastic URL www.university.edu?

°$ȤÂèÑ §â·¤æ ¥Íü ãéU¥æ ç·¤ âÕ·é¤ÀU §¢ÅUÚUÙÅð U ¥æÏæçÚUÌ ãñUÐ Øæ ¥æ·¤ô Ü»Ìæ ãñU ç·¤ §â Âý·¤æÚU ·ð¤ »ñÚU-ÃØçÌ»Ì ×æŠØ× âð ·é¤àæÜÌæÂêß·ü ¤ ÂɸUæØæ ÁæÙæ â¢Öß ãñU? âæò.ÇUæ.Ñ ãU× Âýôlõç»·¤è ¥õÚU ÃØçÌ»Ì ×ðÜÁôÜ ·¤ô ÕãéUÌ ãUè âæßÏæÙè âð â¢Ìçé ÜÌ ·¤ÚUÌð ãñU´Ð ØãU ·¤ôâü àæéM¤ ãUôÌæ ãñU ·ñ¤ÂSÅUôÙ ·¤ôâü âð ÁãUæ¡ ÀUæ˜æ ¥õÚU ÂýôÈ$ ¤ð âÚU ¥Ùõ¿æçÚU·¤ M¤Â âð °·¤-¼êâÚÔU âð ç×ÜÌð ãñU´, â×êãU ÕÙæÌð ãñU´ (¥õÚU ©U×è¼ ãñU ¼ôSÌè Öè ·¤ÚUÌð ãñU´) ¥õÚU ¥ÂÙð ÂãUÜð ÅUè×ß·ü¤ ·¤æØü ·¤ô ¥æÚ¢UÖ ·¤ÚUÌð ãñU´Ð °·¤ ÕæÚU ÃØçÌ»Ì â¢ÕÏ¢ ÕÙ Áæ°¡ Ìô §¢ÅUÚUÙÅð U ·ð¤ ×æŠØ× âð â¢Â·ü¤ ¥‘ÀUæ ·¤æ× ·¤ÚUÌæ ãñUÐ ãUÚU âð×Sð ÅUÚU ×ð´ °·¤ ·ñ¤ÂSÅUôÙ ·¤ôâü ÚU¹æ ÁæÌæ ãñUÐ °$ȤÂèÑ ·ñ¤ÂSÅUôÙ °·¤ SßçßæÂôçáÌ ¥ÜæÖ·¤æÚUè ⢻ÆUÙ ãñU ¥õÚU ØãU ¼ð¹Ìð ãéU° ç·¤ ¥æ Øæ ¼ð ÚUãU´ð, §â·¤è ·¤è×Ì ßæ·¤§ü ÕãéUÌ ·¤× ãñUÐ Üðç·¤Ù ¼êâÚUè ÌÚUÈ$ ¤, ¥æ ·é¤àææ»ý »ÚUèÕ çßlæçÍüØô´ ·¤ô âðßæ°¡ ¼ð ÚUãUð ãñU´Ð Øæ ¥æ·ð¤ â¢ÖæçßÌ ÜæÖæçÍüØô´ ·ð¤ çÜ° °×Õè° ·ð¤ çÜ° ¼ô Üæ¹ L¤Â° ¼ðÙæ ×éçà·¤Ü ÙãUè?´ çß. Õý.ñ Ñ ØãU ßæ·¤§ü °·¤ â×SØæ ãUô â·¤Ìè Íè, Üðç·¤Ù ãU×Ùð âô¿æ ç·¤ §âð ÂæÚU ç·¤Øæ Áæ â·¤Ìæ ãñUÐ ãU× Õñ·´ ¤ô´ âð ÕæÌ ·¤ÚU ÚUãUð ãñU´ Áô ÀUæ˜æô´ ·¤ô «¤‡æ ¼ðÌð ãñU´Ð §ââð â×SØæ ·¤æ ãUÜ ãUô â·¤Ìæ ãñUÐ ãU×æÚUæ âæ×æ‹Ø çÙØ× ãñU ç·¤ ÀUæ˜æô´ ·¤ô — »ÚUèÕ ÀUæ˜æô´ ·¤ô Öè — Öé»ÌæÙ ·¤ÚUÙæ ¿æçãU°, Øô´ç·¤ ©UÙ·¤è Öæßè ¥æ×¼Ùè ÕãéUÌ Ìð•æè âð ÕɸUð»è ¥õÚU ßãU Âñâæ ¼ðÙð ·ð¤ ·¤æçÕÜ ãUô Áæ°¡»Ðð §â·ð¤ ¥Üæßæ, ÂãUÜð âð ãUè Ùõ·¤ÚUè ·¤ÚU ÚUãUð ©U×è¼ßæÚU ·é¤ÀU ×æ×Üô´ ×ð´ ¥ÂÙð çÙØôÌæ¥ô¢ âð °×Õè° ·¤è Üæ»Ì ·ð¤ ·é¤ÀU çãUSâð ·¤æ Øô»¼æÙ ¼ðÙð ·ð¤ çÜ° ·¤ãU â·¤Ìð ãñU´ Øô´ç·¤ ßãU ©UÙ·ð¤ çÜ° Öè È$ ¤æؼð×¼¢ ãUô»èÐ âæò.ÇUæ.Ñ ãU×ð ¥ÂÙð ŒÜðâ×ðÅ´ U ÂýØæâô´ ·¤ô Öè ÖêÜÙæ ÙãUè´ ¿æçãU°Ð ãU× ÖæÚUÌèØ ¥õÚU ¥¢ÌÚUÚUæcÅþUèØ ·¢¤ÂçÙØô´ ·ð¤ âæÍ ÕñÆU·¤´ð ·¤ÚÔU´»,ð çÁââð ç·¤ Âñâæ ßæÂâ ·¤ÚUÙæ ¥õÚU ¥æâæÙ ãUô Áæ°»æÐ °$ȤÂèÑ ÍôǸUæ ãUÅU ·¤ÚU ÕæÌ ·¤ÚÔU´ Ìô ¥æ·¤ô §ÌÙæ àææÙ¼æÚU Øê¥æÚU°Ü www.university.edu·ñ¤âð ç×Üæ? âæò.Çæ.Ñ ç·¤S×Ì ¥‘ÀUè ÍèÐ çßàßçßlæÜØ Ùð Øê¥æÚU°Ü ·ð¤ çÜ° §¢ÅUÚUÙÅð U

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Education:Layout 1 9/24/2011 4:59 PM Page 4

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EDUCATION

OCTOBER 2011 | FORWARD Press

SD: This was just a stroke of luck. The university applied at an early stage of the Internet movement for the URL when .edu URL’s were still few and easy to get. Today it would be impossible. At the beginning the university had even a more official sounding name: State University. This name however got challenged. There have been offers of millions of dollars to purchase our URL but we are sticking with it. FP: You advertise your university especially to the marginalized. What is your motivation? SD: Our primary focus is on the marginalized intelligent. Many of the founders are also motivated by the example of Christ. However the university is secular and offers a very secular topic – business. It is open to all creeds and even open to the non-poor. However, our marketing efforts are towards the marginalized, especially Dalitbahujans in India. WB: Nevertheless we do want to encourage Dalibahujans especially to join our ranks. We want them primarily to aspire to higher things and thus strengthen their community. We also do hope that many CapStone MBA graduates will repay the blessings by promoting this MBA program in their community and even sponsoring other worthy candidates. FP: Is there any ethical teaching in your business courses? WB: Business teaching contains indeed many neutral topics, such as the art of book keeping. For example the technique of credit and debit statements bear some similarity to mathematics, which is totally neutral. However, whether we try to be true and fair while doing the entries has already deep moral implications. If it comes to this, we take a clear ethical stand which is always seeking the best for all. Similarly with leadership: do we consider people just subjects with whom we try reaching our goals efficiently, manipulating them to our ends? We also want our students to question well-established theories especially in economics. Is economics a neutral a science as it pretends to be? Or could it just be a tool of the powerful to better accomplish their agenda? This kind of interaction will make our courses interesting beyond pure knowledge transfer. SD: And there is the topic of business ethics. Despite the efforts of Western scholars to ban religion, especially Christianity from the ethical discourse, we see strong roots reaching deep down into the Bible. These we will show and not deny. Of course, it is equally true, that there is ethics outside religion and we discuss this as well. Then again, we are convinced that ethics without roots cannot last. FP: How can a candidate interested in your MBA program get more specific information and apply? WB: All they need to do is go to www.university.edu and check our MBA programme. There they will find answers to frequently asked questions (FAQs) as well an application form to download, complete and send in. On the Contacts page they can find our various ways to get in touch with us. We look forward to hearing from and welcoming candidates who have read about this in FORWARD Press. n

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Hindistan:Layout 1 9/24/2011 4:55 PM Page 1

BREAKINGNEWS ȤæòÚUßÇüU Âýðâ

OCTOBER | 2011 | ¥€ÌêÕÚU

Watch had written in their complaint that not a single newspaper published from Patna discussed the aspect of human-rights violation by the police. The media had refrained from publishing a picture of home guard Sunil Yadav, who was shown to be crushing the face of a reportedly already-injured victim. That footage, however, was being broadcast by various news channels. The organization also added that in its coverage, the Hindi daily Hindustan gave a communal colour to the incident, as if it were a “Hindu” newspaper. It must be noted that the PCI also received complaints about Urdu SUBHASH GATADE newspapers like Qaumi Tanzeem and Farooqui Tanzeem that n an unprecedented move, the Press Council of India (PCI) in ignored this incident. September issued a notice to Hindi and Urdu newspapers for It may be noted that according to information gathered by Afroz “partisan” and “biased” coverage of the police firing in Forbesganj on 3 June 2011 [FP July 2011 Cover Story]. Initially the Alam Sahil and Arun Kumar via RTI, in his tenure Nitish Kumar has news did not make it to many of the leading Hindi newspapers in Pat- not only increased the advertising rates but has also allocated huge budget amounts to advertising. Before this Urdu newspapers rarely na and, when it did, it was mostly the Bihar government’s version.. It received such advertisements under any government. Increased was no better with the Urdu press. advertising budgets have encouraged newspapers to stand in favour FORWARD Press [July 2011] had been the first to publish Dilip of the Nitish government. Mandal’s detailed analysis of the Bihar’s media non-performance Governments across the world try various tricks to rein in the on the Forbesganj firings news story. Inspired by Mandal’s study freedom of the press. The easiest thing to do is to inundate media the news website www.twocircles.net had similarly examined the houses with advertisements, or to assimilate the media in power Urdu press’ silence on this dastardly attack on backward structures, or include some senior journalists and, if all this does not Pasmanda Muslims. Various organizations including www.twocircles.net complained work, then silence it. This notice to Bihar newspapers by the PCI is an unprecedented event. It remains to be seen how the newspaper justito the PCI about “blatant violation of journalistic ethics and moral fy their criminal silence. code of conduct”. Pusparaj and Dr Meera Datta of Bihar Media

Forbesganj Firing: Notice to Bihar Newspapers

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FYI 32 OCTOBER | 2011 | ¥€ÌêÕÚU

FORWARD Press

DILIP MANDAL uring the 2011 Monsoon Session of Parliament, the media created an environment as if there is no news bigger in the whole country other than Anna Hazare’s fast. The elite mass communications system used all the tools for agenda-setting and manufacturing consent, and made this to be the foremost issue in the nation. And when all of this was going on outside Parliament and a comprehensive movement was being carried out in the Ramlila Grounds in contempt of democracy and Parliament, a consciousness was spreading among Bahujans about whether the Constitution drafted by Babasaheb Ambedkar would remain or not, whether parliamentary democracy would survive or not – and on that depends the advancement of the agenda of the Bahujans. There is no Bahujan in Team Anna and Prashant Bhushan has made it clear that his team does not want “reservation” in constituting the Lokpal. At that very instant that the upper-caste Civil Society refused to be a voice of the Bahujans, there was a consistent discussion on Bahujans in Parliament. Questions relating to Dalits and Adivasis have for long been raised here, but if one looks at the recently concluded Monsoon Session, nine sets of questions related to OBCs were asked in the Lok Sabha. With an average of four questions per set, more than 35 questions were asked. Besides, Gopinath Munde, Ramesh Bais and Sripad Naik posed questions regarding the caste census. Similarly, 12 sets, i.e., about 50 OBC-related questions were asked in the Rajya Sabha. In the RS too, four

OBCs on D Parliament’s Agenda

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çÎçÜ ×U´ÇÜ âÎ ·ð¤ w®vv ×æÙâêÙ â˜æ ·ð¤ ÎæñÚUæÙ ÂêÚÔU Îðàæ ×ð´ ×èçÇUØæ Ùð °ðâæ ×æãUæñÜ ÕÙæØæ ×æÙæ𠥋Ùæ ãU•ææÚÔU ·ð¤ ¥ÙàæÙ âð ÕÇ¸è ·¤æð§üU ¹ÕÚU ãUè Ù ãUæðÐ °Áð´ÇUæ âðçÅ´U» ¥æñÚU ×ñ‹Øé$Èñ¤¿çÚ¢U» ·¤âð´ÅU ·ð¤ âÖè ©U·¤ÚU‡ææð´ ·¤æ §USÌð×æÜ ·¤ÚU·ð¤ §UÜèÅU âê¿Ùæ Ì´˜æ Ùð §Uâð Îðàæ ·¤æ âÕâð Âý×é¹ ×égæ ÕÙæ çÎØæÐ Üðç·¤Ù ÁÕ â´âÎ ·ð¤ ÕæãUÚU ØãU âÕ ¿Ü ÚUãUæ Íæ ¥æñÚU Üæð·¤Ì´˜æ ¥æñÚU â´âÎ ·¤è ¥ß×æÙÙæ ·¤æ ÂêÚUæ ¥çÖØæÙ ÚUæ×ÜèÜæ ×ñÎæÙ âð ¿Ü ÚUãUæ Íæ, ÌÕ Îðàæ ·ð¤ ÕãéUÁÙæð´ ·ð¤ Õè¿ ØãU ¿ðÌÙæ Öè Èñ¤Ü ÚUãUè Íè ç·¤ Õæ·¤è Ìæð âÕ ÆUè·¤ ãñU Üðç·¤Ù ÕæÕæ âæãÕ ¥æ´ÕðÇU·¤ÚU ·¤æ ÇþUæ$ÅU ç·¤Øæ ãéU¥æ â´çߊææÙ Õ¿ð»æ ¥æñÚU â´âÎèØ Üæð·¤Ì´˜æ ÚUãðU»æ, ÌÖè ÕãéUÁÙæð´ ·¤æ °Áð´ÇUæ ¥æ»ð ÕɸðU»æÐ ÅUè× ¥‹Ùæ ×ð´ ·¤æð§üU ÕãéUÁÙ ÙãUè´ ãñU ¥æñÚU Âýàææ´Ì Öêá‡æ Ùð SÂCU ·¤ÚU çÎØæ ãñU ç·¤ Üæð·¤ÂæÜ ·ð¤ »ÆUÙ ×ð´ ©UÙ·¤è ÅUè× çÚUÊæßðüàæÙ ÙãUè´ ¿æãUÌèÐ ÁÕ â߇æü çâçßÜ âæðâæ§UÅUè Ùð ÕãéUÁÙæð´ ·¤è ¥æßæÊæ ÕÙÙð âð §UÙ·¤æÚU ·¤ÚU çÎØæ, ©Uâè ÎæñÚUæÙ â´âÎ ×ð´ Ü»æÌæÚU ÕãéUÁÙæð´ ·¤è ÕæÌ ãUæð ÚUãUè ÍèÐ ÎçÜÌæð´ ¥æñÚU ¥æçÎßæçâØæð´ ·ð¤ âßæÜ Ìæð ØãUæ¡ ¥ÚUâð âð ©UÆUÌð ÚUãðU ãñ´U, â´âÎ ·ð¤ ãUæÜ ãUè ×ð´ ¹ˆ× ãéU° ×æÙâêÙ â˜æ ·¤æð Îð¹ð´ Ìæð §Uâ ¼õÚUæÙ Üô·¤âÖæ ×ð´ ¥æðÕèâè âð ÁéǸð âßæÜæð´ ·ð¤ Ùõ âðÅU ÂêÀðU »°Ð ãUÚU âðÅU ×ð´ ¥æñâÌ ¿æÚU ·ð¤ çãUâæÕ âð ·é¤Ü xz âð •Øæ¼æ âßæÜ ãéU°Ð §Uâ·ð¤ ¥Üæßæ »æðÂèÙæÍ ×é´ÇðU, ÚU×ðàæ Õñâ ¥æñÚU ŸæèÂÎ Ùæ§üU·¤ Ùð ÁæçÌ ÁÙ»‡æÙæ ·ð¤ ÕæÚÔU ×ð´ âßæÜ ÂêÀðUÐ §Uâè ÌÚUãU ÚUæ’ØâÖæ ×ð´ ×æÙâêÙ â˜æ ·ð¤ ÎæñÚUæÙ ¥æðÕèâè âð vw âßæÜæð´ ·ð¤ âðÅU ØæÙè ֻܻ z® âßæÜ ÂêÀðU »°Ð ÚUæ’ØâÖæ ×ð´

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Transcript of the question on OBC reservation at DU raised by MP Anwar Ali in the Rajya Sabha

ÚUæ’ØâÖæ ×ð´ âæ¢â¼ ¥ÙßÚU ¥Üè mæÚUæ ç¼ËÜè çßàßçßlæÜØ ×ð´ ¥ôÕèâè ¥æÚUÿæ‡æ ×égð ÂÚU ©UÆUæ° âßæÜ ·¤è çÜç¹Ì ÂýçÌçÜçÂ

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sets of questions about the caste census were asked by various MPs including Ram Vilas Paswan, Narendra Kumar Kashyap. And these are besides the issues raised during special mention. Twice there were arguments about the Anna Hazare agitation and many MPs raised questions about the interests of SCs, STs, OBCs and minorities. It is clear that despite its limitations and weaknesses, Parliament is the primary forum to for the OBCs and all Bahujans to raise their voice – where questions are asked and replies are given. Because of its structure and vested interests, the upper-caste Civil Society, is bound to go against the interests of Bahujans. That is why it is in the interest of Bahujans to strengthen parliamentary democracy. The main responsibility to eliminate its weaknesses also lies with Bahujans. Corruption benefits upper castes the most, and Bahujans are its worst victims. On the Parliamentary web sites you can see which MPs asked what questions regarding OBCs in both the Houses. You will observe that most questions are related to education, jobs, opportunities and participation. You can get full details at the Lok Sabha (http://loksabha.nic.in/) and Rajya Sabha (http://rajyasabha.nic.in/rsnew/rsweb.asp) websites. You only have to search for “OBC” after clicking on the Questions tab. In this same session, a special mention regarding central universities, especially OBC reservations in them, also came up in Rajya Sabha, which was presented by Ali Anwar, MP from Bihar.

OCTOBER | 2011 | ¥€ÌêÕÚU 33

Öè ÁæçÌßæÚU ÁÙ»‡æÙæ ·ð¤ ÕæÚÔU ×ð´ âßæÜæð´ ·ð¤ y âðÅU ÂêÀðU »°Ð Øð âßæÜ ÚUæ×çßÜæâ ÂæâßæÙ, ÙÚÔ´UÎý ·é¤×æÚU ·¤àØ â×ðÌ ¿æÚU âæ´âÎæð´ Ùð ©UÆUæ°Ð SÂðàæÜ ×ð´àæÙ ·ð¤ ÎæñÚUæÙ ©UÆUæ° »° ×égð §Uٷ𤠥Üæßæ ãñUÐ âæÍ ãUè ¥‹Ùæ ãU•ææÚÔU ·ð¤ ¥æ´ÎæðÜÙ ·¤æð Üð·¤ÚU Îæð ÕæÚU ãéU§üU ÕãUâ ×ð´ ·¤§üU âæ´âÎæð´ Ùð ÎçÜÌæð´, ¥æçÎßæçâØæð´, ¥æðÕèâè ¥æñÚU ¥ËÂâ¢Ø·¤ô´ ·ð¤ çãUÌæð´ ·ð¤ âßæÜ ©UÆUæ°Ð SÂCU ãñU ç·¤ ¥ÂÙè âè×æ¥æð´ ¥æñÚU ·¤×•ææðçÚUØæð´ ·ð¤ ÕæßÁêÎ â´âÎ ãUè ¥æðÕèâè ¥æñÚU Ì×æ× ÕãéUÁÙô´ ·¤è ¥æßæÊæ ·¤æð ©UÆUæÙð ·¤æ ×´¿ ãñU, ÁãUæ´ âßæÜ ÂêÀðU ÁæÌð ãñ´U ¥æñÚU ÁßæÕ ç×ÜÌð ãñ´UÐ â߇æü çâçßÜ âæðâæØÅUè ¥ÂÙè â´ÚU¿Ùæ ¥æñÚU SßæÍæðZ ·ð¤ ·¤æÚU‡æ ÕãéUÁÙæð´ ·ð¤ çãUÌæð´ ·ð¤ ç¹Üæ$Ȥ ãUè Áæ â·¤Ìè ãñUÐ âæÍ ãUè ßãU ¥ÂÙð çãUÌ ×ð´ Ü»æÌæÚU ØãU ·¤æðçàæàæ ·¤ÚUÌè ãñU ç·¤ â´âÎèØ Üæð·¤Ì´˜æ ·¤æ𠷤וæôÚU ç·¤Øæ Áæ°Ð §UâçÜ° ØãU ÕãéUÁÙô´ ·ð¤ çãUÌ ×ð´ ãñU ç·¤ ßð â´âÎèØ Üæð·¤Ì´˜æ ·¤æð וæÕêÌ ·¤ÚÔ´UÐ §Uâ·¤è ·¤×•æôçÚUØô´ ·¤æð ÎêÚU ·¤ÚUÙð ·¤æ Öè ×éØ ÎæçØˆß ÕãéUÁÙæð´ ·¤æ ãñUÐ ÆUè·¤ ©Uâè ÌÚUãU âðð ÖýCUæ¿æÚU âð ÜǸÙð ·¤æ ¼æçØˆß Öè ÕãéUÁÙæð´ ·¤æ ãñUÐ ÖýCUæ¿æÚU âð â߇æü ãUè âßæüçŠæ·¤ ÜæÖæç‹ßÌ ãñ´U ¥æñÚU §Uâ·¤æ âÕâð ÕéÚUæ ¥âÚU ÕãéUÁÙæð´ ÂÚU ÂǸÌæ ãñUÐ ÌSßèÚUæð´ ×ð´ Îðçæ° ç·¤ â´âÎ ·ð¤ ÎæðÙæð´ âÎÙæð´ ×ð´ ç·¤Ù-ç·¤Ù âæ´âÎæð´ Ùð ¥æðÕèâè âð ÁéǸð ç·¤Ù çßáØæð´ ÂÚU âßæÜ ÂêÀðUÐ ¥æ Âæ°´»ð ç·¤ °ðâð ’¸ØæÎæÌÚU âßæÜ çàæÿææ, Ùæñ·¤ÚUè, ¥ßâÚU ¥æñÚU çãUSâðÎæÚUè âð ÁéǸð ãéU° ãñ´Ð ÂêÚUæ ØæñÚUæ ¥æ·¤æð Üæð·¤âÖæ (http://loksabha.nic.in/) ¥æñÚU ÚUæ’ØâÖæ (http://rajyasabha.nic.in/rsnew/ rsweb.asp) ·¤è ßðÕ âæ§UÅU ÂÚU ç×Ü Áæ°»æÐ ¥æ·¤æð çâ$Èü¤ ØãU ·¤ÚUÙæ ãñ ç·¤ âßæÜæð´ ·ð¤ ÅñUÕ Áæ·¤ÚU obc â¿ü ·¤ÚUÙæ ãUæð»æÐ §Uâè â˜æ ×ð´ ÚUæ’ØâÖæ ×ð´ Îðàæ ·ð¤ ·ð´¤ÎýèØ çßàßçßlæÜØæð´ ×ð´ ¹æâ·¤ÚU ¥æðÕèâè ¥æÚUÿæ‡æ ·ð¤ ÕæÚÔU ×ð´ °·¤ çßàæðá ©UËÜð¹ ØæÙè SÂðàæÜ ×ð´àæÙ Öè ¥æØæ, çÁâð âæ´âÎ ¥Üè ¥ÙßÚU Ùð Âðàæ ç·¤ØæÐ

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HINDISTAN ãU×æÚæUU FORWARD Press

34 OCTOBER | 2011 | ¥€ÌêÕÚU

Two Writers Face Bihar Government Ire New Delhi, FP Correspondent Demanding that the suspended employees at the Bihar Legislative Council (BLC) Secretariat be reinstated, Hindi journalists, writers and social activists on 23 September 2011 staged a demonstration in front of Delhi’s Bihar Niwas. On this occasion Rajendra Yadav, Sharan Kumar Limbale, Tulsi Ram, H. L. Dusadh, Pankaj Bisht, Uday Prakash, Kanwal Bharati, Raj Kishore, Abhay Kumar Dubey, Sheeba Aslam Fahmi, Boddhisatva, Shobhakant, Tejendra Sharma, Buddhasharan Hans, Jaya Prakash Kardam, Ushakiran Khan, Awdhesh Preet, Sanjay Navale, Hrishikesh Sulabh, Anita Bharati, Ganga Sahay Meena and others handed over a memorandum to the governor in which they called it an attack on the freedom of expression and condemned it. On 16 September, the chairman of the BLC, Tarakant Jha, suspended Dalit poet Dr Musafir Baitha and the young Hindi critic Arun Narayan, who were both employed as assistants in the BLC secretariat, for making anti-establishment comments on the social-networking site, Facebook. A few months back the BLC also discontinued the services of the Urdu reporter at the BLC, the young writer, Syed Javed Hasan. These suspensions have been rigorously denounced on Facebook and various Hindi web portals and have been reported to be the first

çÕãUæÚUÑ ¼ô Üð¹·¤ô´ ÂÚU ç»ÚUè âææ ·¤è »æÁ

of their kind in the Hindi belt. It has been condemned as an attack on the freedom of expression. Renowned Hindi short-story writer Uday Prakash wrote on his Facebook wall: “While condemning the suspension of both of them, I want to say that those who ordered the suspension need to be suspended … immediately … these casteists have made life, speech and writing difficult NDTV’s well-known journalist Ravish Kumar has commented:“The government should pass an order that all employees must praise us or else we will confiscate their property and open schools in their houses where students will be given religious initiation into flattery.” Various writers and journalists continue to protest against this injustice.

Dr Musafir Baitha wrote against corruption on his Facebook wall

ÇUæò. ×éâæç$ȤÚU ÕñÆUæ Ùð $Èð¤âÕé·¤ ßæòÜ ÂÚU ÖýCUæ¿æÚU ·ð¤ çßÚUæðŠæ ×ð´ çܹæ

Arun Narayan protested termination of Prem Kumar Mani’s membership

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¥æÜæð¿·¤ ¥L¤‡æ ÙæÚUæØ‡æ ·¤æð âæðàæÜ ÙðÅUßç·Z¤» âæ§UÅU $Èð¤âÕé·¤ ÂÚU âææ çßÚUæðŠæè çÅUŒÂ‡æè ·¤ÚUÙð ·ð¤ ·¤æÚU‡æ çÙÜ´çÕÌ ·¤ÚU çÎØæ ÍæÐ Ù§üU ç¼ËÜè, °È¤Âè ÂýçÌçÙçŠæ §Uââð ·é¤ÀU ×ãUèÙð ÂãUÜð çÕãUæÚU çߊææÙ ÂçÚUáÎ÷ Ùð ©UÎêü çÚUÂæðÅüUÚU ·ð¤ ÂÎ ÂÚU ãUæÚU çߊææÙ ÂçÚUáÎ÷ âð çÙÜ´çÕÌ ·¤×ü¿æçÚUØæð´ ·¤æð ÕãUæÜ ·¤ÚUÙð ·¤è ×æ¡» ·¤æØüÚUÌ ©UÎêü ·ð¤ Øéßæ Üð¹·¤ âñØÎ ÁæßðÎ ãUâÙ ·¤æ âðßæ çßSÌæÚU ÚUæð·¤ çÎØæ ÍæÐ ·¤æð Üð·¤ÚU çã¢U¼è ·ð¤ ˜淤æÚUæð´, Üð¹·¤æð´ ß âæ×æçÁ·¤ ·¤æØü·¤ææü¥æð´ Ùð $Èð¤âÕé·¤ ß çßçÖ‹Ù çã¢Îè ßðÕ ÂæðÅüUÜæð´ ÂÚU Öè §UÙ çÙÜ´ÕÙæð´ ·¤æ çßÚUæðŠæ ·¤ÚUÌð ãéU° ç¼ËÜè çSÍÌ çÕãUæÚU çÙßæâ ·ð¤ â×ÿæ »Ì wx çâ´ÌÕÚU w®vv ·¤æð Üæð»æð´ Ùð §Uâð çãU¢Îè ÂýÎðàæ ·¤è ÂãUÜè °ðâè ƒæÅUÙæ ÕÌæØæ ãñUÐ çãU¢Îè ·ð¤ ÂýçÌçDUÌ ÂýÎàæüÙ ç·¤ØæÐ §â ¥ßâÚU ÂÚU ÚUæÁð´Îý Øæ¼ß, àæÚU‡æ ·é¤×æÚU çÜ¢ÕæÜð, ÌéÜâè ÚUæ×, ·¤Íæ·¤æÚU ©UÎØ Âý·¤æàæ Ùð $Èð¤âÕé·¤ ÂÚU ·¤ãUæ ç·¤ Ò×ñ´ çÙÜ´ÕÙ ·¤è çÙ´Îæ ·¤ÚUÌð ãéU° °¿ °Ü ¼éâæÏ, ¢·¤Á çÕcÅU, ©U¼Ø Âý·¤æàæ, ·¢¤ßÜ ÖæÚUÌè, ÚUæÁç·¤àæôÚU, ¥ÖØ ØãU ·¤ãUÙæ ¿æãUÌæ ãê´U ç·¤ Õ¹æüSÌ»è Õ¹æüSÌ ·¤ÚUÙð ßæÜð ·¤è ...̈·¤æÜ.. ãUæðÙè ·é¤×æÚU ¼éÕð, àæèÕæ ¥âÜ× $ȤãU×è, ÕôçÏâß, àæôÖæ·¤æ¢Ì, ÌðÁð´Îý àæ×æü, ÕéhàæÚU‡æ ¿æçãU°Ð §UÙ ÁæçÌßæçÎØæð´ Ùð ÁèÙæ ¥æñÚU çܹÙæ ¥æñÚU ÕæðÜÙæ ÎêÖÚU ·¤ÚU ÚU¹æ ãñÐ....Ó ã¢Uâ, ÁØÂý·¤æàæ ·¤¼ü×, ©Uáæç·¤ÚU‡æ ¹æÙ, ¥ßÏðàæ ÂýèÌ, â¢ÁØ ÙßÜð, «¤çá·ð¤àæ °ÙÇUèÅUèßè ·ð¤ ¿ç¿üÌ Â˜æ·¤æÚU ÚUßèàæ ·é¤×æÚU Ùð çܹæ ç·¤ ÒâÚU·¤æÚU ·¤æð ¥æÎðàæ âéÜÖ, ¥çÙÌæ ÖæÚUÌè ß »¢»æ âãUæØ ×è‡ææ ¥æç¼ ·¤è ¥ôÚU âð ÚUæ’ØÂæÜ ·ð¤ Ùæ× çÙ·¤æÜ ÎðÙæ ¿æçãU° ç·¤ âÖè ·¤×ü¿æÚUè ãU×æÚUè ÌæÚUèȤ ·¤ÚÔ´U ßÙæü ©UÙ·¤è â´Âçæ âõ´Âð »° ™ææÂÙ ×ð´ §âð ¥çÖÃØçÌ ·¤è ¥æ•ææ¼è ÂÚU ãU×Üæ ÕÌæØæ »ØæÐ ÁÌ ·¤ÚU Üè Áæ°»è ¥æñÚU ©UÙ·ð¤ ×·¤æÙ ×ð´ S·ê¤Ü ¹æðÜ Îð´»ð ÁãUæ´ ¿æÅéU·¤æçÚUÌæ v{ çâ´ÌÕÚU ·¤æð çÕãUæÚU çߊææÙ ÂçÚUáÎ÷ ·ð¤ âÖæÂçÌ ÌæÚUæ·¤æ´Ì Ûææ Ùð ÂçÚUáÎ÷ ·¤æ ©UÂÙØÙ â´S·¤æÚU ·¤ÚUæØæ Áæ°»æÐÓ ¥Ùð·¤ Üð¹·¤ô´, ˜淤æÚUô´ mæÚUæ §â âç¿ßæÜØ ×ð´ âãUæØ·¤ ÂÎ ÂÚU ·¤æØüÚUÌ ÎçÜÌ ·¤çß ÇUæò. ×éâæç$ȤÚU ÕñÆUæ ß Øéßæ ¥‹ØæØ ·¤æ çßÚUæðŠæ ÁæÚUè ãñUÐ

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35

‘How meticulous are you?’

‘

ç·¤ÌÙð âÌ·ü¤ ÚUãUÌð ãñ´U ¥æÂ?’ LESSON XIV

微U 14

ãU

×æÚÔ ØãUæ´ °·¤ ·¤ãUæßÌ ãñU — çÁÌÙæ »éǸU ÇUæÜæð»ð ©UÌÙæ ãUè ×èÆUæ ãUæð»æ — çÁÌÙè ×ðãUÙÌ ·¤ÚUæð»ð È¤Ü ©Uâè ¥ÙéÂæÌ ×ð´ ç×Üð»æÐ Âýßè‡æ ãUæðÙæ ¿æãUÌð ãUæð Ìæð ÂâèÙæ Ìæð ÕãUæÙæ ÂÇð¸U»æÐ ×ðãUÙÌ ·¤ÚUÙð ·ð¤ $Ȥæؼð ÕãéUÌ ãñ´U Üðç·¤Ù Îæð Âý×é¹ ¹ÌÚÔU Öè ãñ´U — çÙL¤ˆâæçãUÌ ãUæð ÁæÙæ Øæ Âýßè‡æÌæßæÎè ÕÙ ÁæÙæÐ Áè ãUæ¡, ¥»ÚU ×ðãUÙÌ ·ð¤ ÙÌèÁð ÌéÚ¢UÌ ÙãUè´ Ù•æÚU ¥æÌð Ìô ·¤§ü ÀUæ˜æ ÂɸUÙæ-çܹÙæ ÀUôǸU ·¤ÚU çÙL¤ˆâæçãUÌ ãUô ÁæÌð ãñ´UÐ ãUõâÜæ ¹ô ÕñÆUÌð ãñ´U ¥õÚU çȤÚU ×ðãUÙÌ ·¤ÚUÙæ Ìô ¼êÚU, ©Uâ ·¤æ× ·¤è ¥ôÚU Ù•æÚU ©UÆUæ ·¤ÚU ÙãUè´ ¼ð¹ÌðÐ ØãU »ÜÌ ãñUÐ ¥‘ÀUæ ØãU ãUô»æ ç·¤ ©Uâ ·¤æ× âð ¥SÍæ§ü ÀéU^è Üð Üð´, Üðç·¤Ù ·é¤ÀU â×Ø Õæ¼ ÌÚUôÌæ•ææ ãUô·¤ÚU çȤÚU ÂêÚUè ×ðãUÙÌ âð ©Uâ×ð¢ ÁéÅU Áæ°¡Ð ¼êâÚUæ ¹ÌÚUæ ãñU ç·¤âè ·¤æ× ·¤ô §ÌÙè ¥‘ÀðU É¢U» âð ·¤ÚUÙð ç·¤ ÏéÙ ·¤è °·¤ ãUè ·¤¼× ÂÚU ¥ÅU·ð¤ ÚUãUÙæ, ¥õÚU ¥æ»ð Ù ÕɸUÙæ — Âýßè‡æÌæßæ¼è ØæÙè ç·¤ ÂÚU$Èð¤€àæçÙSÅU ÕÙ ÁæÙæÐ ßãU Öè ãU×æÚUè Âý»çÌ ·¤ô ÚUô·¤Ìæ ãñUÐ §âçÜ° •æM¤ÚUè ãñU ãU× âÌ·ü¤ ¥õÚU âæßÏæÙ ÚUãUÌð ãéU° ·¤æ× ·¤ÚÔ´U, ·é¤ÀU Õýð·¤ Üð´ ¥õÚU çȤÚU ¥æ»ð ÕɸUÙð ·¤è âô¿ð´Ð Üðç·¤Ù ÁÕ Öè ·¤æ× ·¤ÚÔ´U, ÂêÚUæ ×Ù Ü»æ ·¤ÚU, âÅUè·¤ ÌÚUè·ð¤ âð, âãUè ÂhçÌ ·¤æ ÂæÜÙ ·¤ÚUÌð ãéU° — ¥æ 緤ÌÙæ âÌ·ü¤ ÚUãUÌð ãñ´U? How meticulous are you? VOCABULARY BUILDER 1 indolent (§UÙÇUÜ´Å) — ¥æÜâè, ¥·¤×ü‡Ø, ·¤æçãUÜ, çÙçc·ý¤Ø We don’t need indolent hangers-on in our company. Work hard if you want to stay on.

ãU×ð´ ¥ÂÙè ·´¤ÂÙè ×ð´ ¥æÜâè çÂÀUÜ‚»é¥æð´ ·¤è ÊæM¤ÚUÌ ÙãUè´Ð ¥»ÚU ØãUæ¡ ÚUãUÙæ ¿æãUÌð ãUæð Ìæð ·¤æ× ·¤ÚUæðÐ SYN: lazy, slothful, listless ANY: active, diligent, energetic 2 intuitive (§U‹ÅKê¥çÅUß) — âãUÁ™æ, ¥´Ì™ææüÙè, ¥Ì´ÚU™ææÙ âð ÁæÙæ

ãéU¥æ, âãUÁ™ææÙ â´Õ´Šæè This singer has an intuitive knowledge of what audiences want to hear.

ØãU »æØ·¤ âãUÁ ãUè ÁæÙ ÜðÌæ ãñU ç·¤ ŸææðÌæ €Øæ âéÙÙæ ¿æãUÌð ãñ´Ð SYN: natural, perceptive, instinctual ANT: meditated, reasoned, calculated 3 inundate (§UÙÙÇðÅ) — ÕæɸU ÜæÙæ, ÇéUÕæðÙæ After she had won the beauty contest, she was inundated with marriage proposals from all over the country.

ÁÕ ßãU âæñδ Øü ÂýçÌØæðç»Ìæ ÁèÌ »§ü Ìæð ©Uâ·ð¤ çÜ° ÂêÚUÔ Îðàæ âð àææÎè ·ð¤ ÂýSÌæßæð´ ·¤è ÕæɸU ãUè ¥æ »§üUÐ Students inundated their teacher with all kinds of questions.

ÀUæ˜ææð´ Ù𠥊Øæ·¤ ·¤ô ãUÚU ÌÚUãU ·ð¤ âßæÜô´ ×¢ð ÇéUÕô ãUè ÇUæÜæÐ SYN: deluge, flood, immerse, overwhelm ANT: underwhelm

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EXCEL

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IN

ENGLISH

OCTOBER 2011 | FORWARD Press

4 magisterial (×ñçÁSÅUè¥çÚUØÜ) — ¥çŠæ·¤æçŠæ·¤, Âý×æç‡æ·¤,

×ñçÁSÅþUðÅU â´ÕŠ´ æè

¥»ÚU ¥‘ÀUæ ÙÌèÁæ ¿æãUÌð ãUô Ìô ÌéãðU´ ¥ÂÙæ ØãU ¥æÜâ ˆØæ»Ùæ ãUô»æÐ

The boss made a magisterial announcement and all speculations ended.

The fiery speech by Sushma woke the students up from torpor.

Õæòâ Ùð ¥æçÏ·¤æçÚU·¤ ƒææðá‡ææ ·¤è ¥æñÚU âÖè ¥ÅU·¤Üð´ ¹ˆ× ãUæ𠻧ZUÐ

âéá×æ ·ð¤ Ìð•æ-ÌÚUæÚüU Öæá‡æ Ùð ÀUæ˜æô´ ·¤ô ©UÙ·¤è »æɸUè Ùè´¼ âð Á»æØæÐ

SYN: authoritative, dignified, arrogant

SYN: dullness, dormancy, laziness ANT: alertness

5 meticulous (×çÅU€ØêÜâ) — ¥çÌâæߊææÙ, âÌü·¤ When it comes to documents, my father is extremely meticulous.

ÁÕ ÕæÌ ÎSÌæßðÊææð´ ·¤è ãUæð Ìæð ×ðÚUÔ çÂÌæÁè ÕðãUÎ âÌ·ü¤ ãUæÌð ð ãñд This project needs meticulous planning.

§Uâ ÂçÚUØæðÁÙæ ·ð¤ çÜ° ¥çÌâæߊææÙ ØæðÁÙæ ÕÙæÙð ·¤è ¥æßàØ·¤Ìæ ãñUÐ SYN: accurate, fastidious, thorough ANT: careless, messy, sloppy 6 poignant (Âæò°ÙØ´ÅU) — ××üSÂàæèü, ·¤æL¤ç‡æ·¤ The ending of the film was so poignant that she couldn’t control her tears.

ç$ȤË× ·¤æ ¥¢Ì §ÌÙæ ·¤æL¤ç‡æ·¤ Íæ ç·¤ ßãU ¥ÂÙð ¥æ¡â¥ é ô¢ ÂÚU ·¤æÕê ÙãUè´ ÚU¹ Âæ§üÐ U SYN: moving, touching, sentimental, agitating ANT: calm, numb, soothing

IDIOMS AND PHRASES 1 raise hell (ÚÔUÊæ ãòUÜ) ·¤Ç¸è ·¤æØüßæãUè ·¤ÚUÙæ, âÌè ÕÚUÌÙæ Let’s finish our homework on time or mother will raise hell.

¿Üô ¥ÂÙæ ãUô×ß·ü¤ â×æŒÌ ·¤ÚU Üð´ ÙãUè´ Ìô ×æ¡ ÕãéUÌ âÌè ÕÚUÌ»ð èÐ 2 make do (×ð·¤ Çê) ·¤æ× ¿ÜæÙæ, ·¤æ× çÙ·¤æÜÙæ He was too lazy to go out to eat and decided to make do with some bread and eggs.

ÕæãUÚU Áæ·¤ÚU ¹æÙð ×ð´ ©Uâð ¥æÜâ ×ãUââ ê ãUô ÚUãUæ Íæ, âô ©UâÙð ÕýÇð U ¥õÚU ¥¢ÇUô´ âð ãUè ·¤æ× ¿ÜæØæÐ 3 take a toll on (ÅðU·¤

¥ ÅUæÜ ð ¥æòÙ) ÕéÚUæ ÂýÖæß ÇUæÜÙæ Øæ

ÂǸÙæ Long hours at work took a toll on his health.

7 preoccupation (çÂý¥æò€ØÂðàæÙ)— ¥‹Ø×ÙS·¤Ìæ, ¥ÂÙð ×ð´ ¹æð°

ÚUãUÙð ·¤è ¥ßSÍæ, Ì‹×ØÌæ, ç¿´Ìæ His constant preoccupation with his business is coming in the way of his relationship with his family.

¥ÂÙð çÕ•æÙðâ ×ð´ ©Uâ·¤è Ì‹×ØÌæ ©Uâ·ð¤ ÂçÚUßæÚU ·ð¤ âæÍ ©Uâ·ð¤ â¢ÕÏ¢ ·ð¤ ¥æǸUð ¥æ ÚUãUè ãñUÐ SYN: engrossment, absorption, captivation 8 pro bono (Âýæð ÕæðÙæð) — ÁÙ·¤ËØæ‡æ ·ð¤ çÜ° ç·¤Øæ çÙÑàæéË·¤ Øæ

·¤æ× ÂÚU Ü¢Õæ â×Ø ÃØÌèÌ ·¤ÚUÙð âð ©Uâ·ð¤ SßæS‰Ø ÂÚU ©Uâ·¤æ ÕéÚUæ ÂýÖæß ÂǸUæÐ TIPS ON SPOKEN ENGLISH Going shopping? (¹ÚUè¼æÚUè ·¤ÚUÙð Áæ

ÚUãð ãñU´?) Part 2 ÂæÆU vw ×ð´ ãU×Ùð ¹ÚUè¼æÚUè â¢ÕÏ¢ è ÕæÌ¿èÌ ·¤è àæéL¤¥æÌ ·¤è ÍèÐ ©Uâ ÂãUÜð Öæ» ×ð´ ãU×Ùð ¼ð¹æ Íæ ç·¤ Áô ¿è•æ ãU×´ð ¹ÚUè¼Ùè ãñU ßãU ·¤ãUæ¡ ç×ÜÌè ãñU ©Uâ·¤è ÁæÙ·¤æÚUè ·ñ¤âð Üè Áæ°Ð ¥Õ ×æÙ ÜèçÁ° ¥æ ¥ÂÙè ×Ù¿æãUè ¼é·¤æÙ ×ð´ ÂãéU¡¿ »°Ð ¥Õ ßãUæ¡ €Øæ ·¤çãU°»æ?

¥ßñÌçÙ·¤ ·¤æØü They provide pro bono advice to young entrepreneurs.

¥»ÚU ·¤ô§ü ¹æâ ¿è•æ ¹ôÁ ÚUãUð ãñU´ Ìô âðËâ×ñÙ Øæ âðËâ»Üü âð ÂêÀU´ð

ßð Øéßæ ©Ulç×Øô´ ·¤ô çÙàæéË·¤ âÜæãU ¼ðÌð ãñU´Ð

Do you have any brown bread?

She works pro bono at the old-age home.

(ÇêU Øê ãñUß °ðÙè Õýæ©UÙ ÕýÇð U? €Øæ ¥æ·ð¤ Âæâ Õýæ©UÙ ÕýÇð U ãñU?)

ßãU ßëhæŸæ× ×ð´ çÙàæéË·¤ ·¤æØü ·¤ÚUÌè ãñUÐ I’m looking for old Hindi film songs? 9 top gun (ÅUæÂò »Ù) — (¥×ðçÚU·¤è SÜñ»´ ) ¥ÂÙð ·¤æ× ×ð´ Âýßè‡æ ÃØçQ¤,

çßàæðá™æ All the top-gun doctors were present to treat the minister.

×¢˜æè Áè ·¤æ §ÜæÁ ·¤ÚUÙð âÕ ·ð¤ âÕ çßàæðá™æ ÇUæ€ò ÅUÚU ßãUæ¡ ×õÁê¼ ÍðÐ Our team’s top-gun batsman is injured.

(¥æ§ü °× Üéç·¢¤» È$ ¤æòÚU ¥ôËÇU çã¢U¼è ç$ȤË× âæò‹‚•æ, ×ñ´ ÂéÚUæÙð çã¢U¼è ç$ȤË×è »èÌ ÉUÉ¡ê U¸ ÚUãUæ ãêU¡Ð) ãUô â·¤Ìæ ãñU ¥æ ¥Öè ·é¤ÀU ¹ÚUè¼Ùæ ÙãUè´ ¿æãUÌ,ð Õâ ¼ð¹ ÚUãUð ãñU´Ð âðËâ»Üü ¥æ·ð¤ Âæâ ¥æ ·¤ÚU ÂêÀUÌè ãñU (Can I help you? ·ñ¤Ù ¥æ§ü ãñUË Øê? €Øæ ×ñ´ ¥æ·¤è ·é¤ÀU ×¼¼ ·¤ÚU â·¤Ìè ãêU¡?)

ãU×æÚUè ÅUè× ·¤æ âÕâð ·¤æçÕÜ ÕËÜðÕæ•æ ƒææØÜ ãñUÐ ¥æ ×éS·é¤ÚUæ ·¤ÚU ÁßæÕ ¼ð â·¤Ìð ãñU´Ñ 10 torpor (ÅUæÚò UÂÚ) — »æɸUè Ùè´Î, ¥æÜâ, ¥·¤×ü‡ØÌæ, ×´ÎÌæ The mild winter sun was inducing a pleasant torpor.

I’m just looking.

(¥æ§ü °× ÁSÅU Üéç·¢¤», ×ñ´ Õâ ¼ð¹ ÚUãUè ãêU¡?)

ÁæǸUð ·¤è ãUÜ·¤è Ïê× ãU××ð´ °·¤ ×èÆUæ ¥æÜâ Âñ¼æ ·¤ÚU ÚUãUè ÍèÐ You must shed this torpor if you want to achieve good results.

I’m just browsing.

(¥æ§ü °× ÁSÅU Õýæ©Uç•æ¢», ×ñ´ Õâ Ù•æÚU ÇUæÜ ÚUãUæ ãêU¡Ð)

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ȤæòÚUßÇüU Âýðâ | ¥€ÌêÕÚU 2011

ãU×æÚÔU

ÙæØ·¤

17 OCTOBER SIR SYED AHMAD KHAN ANNIVERSARY

v| ¥ÌêUÕÚ âÚU âñØÎ ¥ãU×Î ¹æ´ ÁØ¢Ìè

Saviour of the Ashrafs, Not Pasmandas

Ââ×æ´Îæð ·ð¤ ÙãUè´, ¥àæÚUæ$Ȥô´ ·ð¤ ×âèãUæ

SIR SYED MIGHT BE THE MESSIAH FOR THE UPPER-CASTE MUSLIMS; NOT FOR THE PASMANDAS

âÚU âñØÎ ¥àæÚUæÈ$ ¤ô´ ·ð¤ ×âèãUæ ãUæð â·¤Ìð ãñU,´ Ââ×æ´Îô´ ·ð¤ ÙãUè´

S

GHULAM RABBANI

ir Syed Ahmad Khan was born in a bourgeois family on 17 October 1817. He is called the messiah, the benefactor, etc., of the Muslims. But the truth is a little different from that. Born in a feudal family, Sir Syed Ahmad Khan had thoroughly imbibed the notions of high and low. He had a feudal mindset and he wanted to keep it intact. He never considered the welfare of all the Muslims. All his efforts were aimed at bringing advantages to the Ashraf (upper-caste) Muslims. He never even considered Dalit (Pasmanda) Muslims to be Muslims. In his speeches he used phrases like “our Muslim brethren” and “our own brothers” but for him these meant “…our brothers Pathans, Syeds, Hashmis, Quraishis … from whose blood … the smell of Abraham emanates” (Masood Alam Falahi, Hindustan Mein Zat-Pat aur Musalman, p. 261). This meant upper-caste/class Muslims. For him, the remaining 90 per cent was not Muslim. In the revolt of 1857, the weavers were at the forefront against the British. Perhaps it was the first instance in the history of the world that someone abused the whole community of people taking part in a national freedom

»éÜæ× ÚUÕæÙè

â

ÚU âñØÎ ¥ãU×Î ¹æ´ ·¤æ Á‹× ç¼ËÜè ·ð¤ °·¤ ÕéÁéßæü ƒæÚUæÙð ×ð´ v| ¥ÌêÕÚU v~v| ×ð´ ãéU¥æ Ð ©U‹ãð´U ×éâÜ×æÙæð´ ·¤æ ×âèãUæ, ÂæÜÙãUæÚU ¥æçÎ ·¤ãUæ ÁæÌæ ãñUÐ Üðç·¤Ù â“ææ§üU •æÚUæ ãUÅU·¤ÚU ãñUÐ âæ×¢Ìè ƒæÚUæÙð ×ð´ Á‹×ð âÚU âñØÎ ¥ãU×Î ¹æ´ ·ð¤ çÎ×æ» ×ð´ ª¡¤¿-Ùè¿ ·¤è ÖæßÙæ ·ê¤ÅU-·ê¤ÅU·¤ÚU ÖÚUè ÍèÐ ßð âæ×¢Ìè ×æÙçâ·¤Ìæ âð »ýçâÌ Íð ¥æñÚU §Uâ·¤æð ÕÚU·¤ÚUæÚU ÚU¹Ùæ ¿æãUÌð ÍðÐ ©U‹ãUæð´Ùð âÖè ×éâÜ×æÙæð´ ·¤è ÖÜæ§üU ·ð¤ çÜ° ·¤Öè ÙãUè´ âæð¿æÐ ßãU çâ$Èü¤ ¥àæÚUæ$Ȥ (â߇æü) ×éâÜ×æÙ ·ð¤ $ȤæØÎð ·ð¤ çÜ° ãUè ·¤æ× ·¤ÚUÌð ÚUãðUÐ ÎçÜÌ (Ââ×æ´Îæ) ×éâÜ×æÙ ·¤æð ×éâÜ×æÙ ×æÙÌð ãUè ÙãUè´ ÍðÐ ©U‹ãUæð´Ùð ¥ÂÙè Ì·¤ÚUèÚU (Öæá‡æ) ×ð´ Ò¥ÂÙð Öæ§üU ×éâÜ×æÙÓ °ß´ Ò¥ÂÙð Öæ§üUÓ Áñâð Ü$•æ §USÌð×æÜ ç·¤° ãñ´U Ð ©UÙ·ð¤ çÜ° §Uâ·¤æ ×ÌÜÕ Íæ ÒÒãU×æÚÔU Öæ§üU ÂÆUæÙ, âñؼ, ãUæàæ×è, ·é¤ÚñUàæè, çÁٷ𤠹êÙ âð §UÕýæçãU× ·ð¤ ¹êÙ ·¤è Õê ¥æÌè ãñÓÓ (×âê¼ ¥æÜ× È¤ÜæãUè, çãU‹ÎéSÌæÙ ×ð´ ÁæÌ-ÂæÌ ¥æñÚU ×éâÜ×æÙ, Âë.U w{v) §Uâ·¤æ ×ÌÜÕU ãéU¥æ â߇æü ×éâÜ×æÙÐ Õæ·¤è ~® ÂýçÌàæÌ ÖæÚUÌèØ ×éâÜ×æÙæð´ ·¤æð ßð ×éâÜ×æÙ ÙãUè´ ×æÙÌð ÍðÐ v}z| ·ð¤ »ÎÚU ×ð´ ÕéÙ·¤ÚUæð´ (ÁéÜæãUæð´) Ù𠥡»ýð•æô´ ·ð¤ ç¹Üæ$Ȥ ÕɸU-¿É¸ ·¤ÚU çãUSâæ çÜØæ ÍæÐ Üðç·¤Ù

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HEROES

OCTOBER 2011 | FORWARD Press

struggle. In his Asbab-e Baghawat-e Hind, he writes that Julahas’ [literally weavers; used disparagingly for lowered-caste Ansaris] thread was completely broken; the lowly-born [badzaat] were the most active in the revolt of 1857 (Ali Anwar, Masawat ki Jung, p. 101). Such was his obsession with distinctions of caste, class, birth, and his mind was so full of casteism that he opposed simultaneous civil services examinations in England and India. “Had this been allowed, it would have benefitted ‘low’ caste candidates, who, unlike the so-called ‘respectable nobles’ whom Syed Ahmad represented, could not have afforded to travel to England for the examinations. But the prospect of ‘low’ caste people entering the Civil Services was too horrific for Syed Ahmad to tolerate and he vociferously condemned the suggestion that the examinations be held in India as well” (Falahi, ibid.) Now it was possible that the lowered-caste people of India could clear the civilservices examination and could become collectors and commissioners. But how could he bear a lowered-caste officer lording it over the Ashrafs like himself? In fact, Sir Syed Ahmad Khan was not the leader of the Indian Muslims. He was the leaders of India’s Ashraf Muslims. It is for the Ashraf Muslims that he laid the foundation of the Aligarh College. Till the year 1947, the students who graduated from the Aligarh College has these words included in their character certificates, “The students who has completed his studies comes form a respected family [upper caste] in his district” (Ashfaq Mohammad Khan, Hindustani Muashre mein Musalmanon ke Masayal, p. 341).The college was not meant for the Pasmandas. “The noted French scholar of Indian Muslim history, Marc Gaborieau, mentions that Syed Ahmad insisted on numerous occasions that his college was not meant for ‘Julahas’, or, in other words, nonashraf Muslims.” (Falahi, ibid.) Sir Syed was once invited to Madrassa Anjuman Islamia in Bareilly, UP. On that occasion Sir Syed said, “It is incumbent on the leaders and nobility of our community to provide higher education to their sons in the British sciences … I have seen that in your madrasa, located in the courtyard of a mosque [...], there are 75 boys engaged in studying. Given the status and the class of these boys [Pasmanda Muslims], it is useless to teach them English. Keep them busy with the old system of [madrasa] education—that is better for them and for the country [...] It would be appropriate if you could make efforts to teach the boys to read and write a bit, some basic mathematics enough for necessary work, and a few small booklets through which they can learn the rules of ritual worship, fasting and the simple beliefs of the Muslim religion” (Falahi, ibid.). This is what he thought of the Pasmanda Muslims. After all, you need “field workers” to serve these upper-caste Muslims, so that these Manu-ist upper-caste Mullahs and hypocritical Muslim intelligentsia may brainwash simple Muslims and succeed in their ulterior motives. Sir Syed could be the messiah for the upper-caste Muslims, not of the Pasmandas. He is the Manu of Pasmanda Muslims. The messiahs of the Pasmanda are Mahatma Jotiba Phule, Dr Bhim Rao Ambedkar and Dr Abdul Qayyum Ansari. The Pasmandas must heed this and not let themselves be fooled any longer. Dr Ghulam Rabbani received his Ph.D. in Urdu literature from JNU. He has also authored a book Urdu Afsanon mein Dalit Kirdar (Dalit Characters in Urdu Short Stories).

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Jawaharlal Nehru on Sir Syed Ahmed Khan

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reater praise no man could give to the British and to Europe and it is obvious that Sir Syed was tremendously impressed. Perhaps also he used strong language and heightened the contrasts in order to shake up his own people out of their torpor and induce them to take a step forward. This step, he was convinced, must be in the direction of Western Education; without that education his community would become more and more backward and powerless. English education meant government jobs, security, inf1uence, honour. So to this education he turned all his energy, trying to win over his community to his way of thinking. He wanted no diversions or distractions from other directions; it was a difficult enough piece of work to overcome the inertia and hesitation of the Muslims. The beginnings of a new nationalism, sponsored by the Hindu bourgeoisie, seemed to him to offer such a distraction, and he opposed it. The Hindus, half a century ahead in Western education, could

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indulge in this pastime of criticizing the Government, but he had counted on the full co-operation of that Government in his educational undertakings and he was not going to risk this by any premature step. So he turned his back on the infant National Congress, and the British Government were only too willing to encourage this attitude. Sir Syed's decision to concentrate on Western education for Muslims was undoubtedly a right one. Without that they could not have played any effective part in the building up of Indian nationalism of the new type, and they would have been doomed to play second fiddle to the Hindus with their better education and far stronger economic position. The Muslims were not historically or ideologically ready then for the bourgeois nationalist movement as they had developed no bourgeoisie as the Hindus had done. Sir Syed's activities, therefore, although seemingly very moderate, were in the right

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THIS STEP, HE WAS CONVINCED, MUST BE IN THE DIRECTION OF WESTERN EDUCATION; WITHOUT THAT EDUCATION HIS COMMUNITY WOULD BECOME MORE AND MORE BACKWARD AND POWERLESS

©UÙ·¤æ ØãU çßàßæâ Íæ ç·¤ ØãU ·¤¼× Âçà¿×è çàæÿææ ·¤è ÌÚUȤ ÕɸUÙæ ¿æçãU°Ð çÕÙæ ©Uâ ÌæÜè× ·ð¤ ©UÙ·¤è ÁæçÌ (×éçSÜ× â×é¼æØ) ’ØæÎæ çÂÀUÇ̸ è ¥æñÚU ·¤×ÁæðÚU ãUæÌð è Áæ°»è revolutionary direction. The Muslims were still wrapped up in a feudal antidemocratic ideology, while the rising middle class among the Hindus had begun to think in terms of the European liberals. Both were thoroughly moderate and dependent on British rule. Sir Syed's moderation was the moderation of the landlord —class to which the handful of well-to-do Muslims belonged. The Hindu's moderation was that of the cautious professional or businessman seeking an outlet for industry and investment. Some of Sir Syed Ahmad Khan’s speeches make strange reading today. At a speech delivered in Lucknow in December 1887 he seems to have criticized and condemned the very moderate demands of the National Congress which was holding its annual sessions just then. Sir Syed said: “… If the Government fights Afghanistan or conquers Burma, it is no business of ours to criticize its policy ... Government has made a Council for making laws ... For this Council she selects from all Provinces those officials who are best acquainted with the

Áæ»èÚUÎæÚUæÙæ çß¿æÚUæð´ âð Á·¤Ç¸ð ãéU° Íð, ÁÕç·¤ Âý»çÌàæèÜ ×ŠØ× Ÿæð‡æè ·ð¤ çãU‹Îê ¥´»ýðÁè ÂýÁæÌ´˜æèØ âéŠææÚUßæçÎØæð´ ·ð¤-âð çß¿æÚU ÚU¹Ùð Ü» »Øð ÍðÐ ÎæðÙæð´ Æ¢ðUÆU ÙÚU× ÙèçÌ ·¤æð ÂæÜÙð ßæÜð ¥æñÚU çÕýçÅUàæ ÚUæ’Ø ÂÚU ÖÚUæðâæ ÚU¹Ùð ßæÜð ÍðÐ âÚU âñØÎ ·¤è ÙÚU× ÙèçÌ ©Uâ Áæ»èÚUÎæÚU-ß»ü ·¤è ÙÚU× ÙèçÌ Íè, çÁâ×ð´ ×éÅ÷ÆUè-ÖÚU ŠæÙßæÙ ×éâÜ×æÙ àææç×Ü ÍðÐ ©UŠæÚU çãU‹Îé¥æð´ ·¤è ÙÚU× ÙèçÌ Íè ©Uâ ãUæðçàæØæÚU ÂðàæðßÚU Øæ ÃØæÂæÚUè ·¤è ÙÚU× ÙèçÌ Áæð ©Ulæð»-Šæ‹Šæð ¥æñÚU ÃØæÂæÚU ×ð´ ŠæÙ ·¤×æÙð ·¤æ âæŠæ٠ɸê´UɸUÌæ ãUæðÐ âÚU âñØÎ ·ð¤ ·é¤ÀU ÃØæØæÙæð´ ·¤æð ¥»ÚU ¥æÁ ÂɸUæ Áæ° Ìæð ßð ÕǸð ¥ÁèÕ-âð ×æÜê× ãUæ»´ð Ðð âÙ÷ v}}| ·ð¤ çÎâÕÚU ×ð´ ©U‹ãUæÙ´ð ð ܹ٪¤ ×ð´ ©Uâ ¥ßâÚU ÂÚU °·¤ Öæá‡æ çÎØæ Íæ, ÁÕ ·¤æ´»â ðý ·¤æ âæÜæÙæ ÁÜâæ ßãUæ´ ãUæð ÚUãUæ ÍæÐ ©Uâ×ð´ ©U‹ãUæÙ´ð 𠷤活â ðý ·¤è ÕãéUÌ ÙÚU× ×æ´»æð´ ·¤è Öè çÙ‹Îæ ¥æñÚU ¥æÜæð¿Ùæ ·¤è ÍèÐ ©U‹ãUæÙ´ð ð ·¤ãUæ Íæ - ÒÒ¥»ÚU âÚU·¤æÚU ¥È¤»æçÙSÌæÙ âð ÜǸð Øæ Õ×æü ·¤æð ÁèÌð, Ìæð ©Uâ·¤è ÙèçÌ ·¤è ¥æÜæð¿Ùæ ·¤ÚUÙæ ãU×æÚUæ ·¤æ× ÙãUè´ ãUÐñ âÚU·¤æÚU Ùð ·¤æÙêÙ ÕÙæÙð ·ð¤ çÜ° ·¤æñç´ âÜ ÕÙæ ÚU¹è ãñUÐ ©Uâ ·¤æñç´ âÜ ·ð¤ çÜ° ßãU âÖè ÂýæÌ´ æð´ âð ©UÙ ¥çŠæ·¤æçÚUØæð´ ·¤æð ¿éÙÌè ãñU Áô ÚUæÁ-·¤æÁ ¥õÚU ÁÙÌæ ·¤è ãUæÜÌ âð ÕãéUÌ ¥‘ÀUè ÌÚUãU ßæ緤Ȥ ãñU´, ¥õÚU ·é¤ÀU ÚU§â ü ô´ ·¤ô Öè ¿éÙÌè ãñU Áô â×æÁ ×ð´ ¥ÂÙð ª´¤¿ð L¤ÌÕð ·¤è ßÁãU âð ¥âðÕÜè ×ð´ ÕñÆUÙð ·ð¤ ·¤æçÕÜ ãñU´Ð ·é¤ÀU Üæð» ÂêÀU â·¤Ìð ãñU´ ç·¤

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administration and the condition of the people, and also some Raises who, on account of their high social position, are worthy of a seat in that assembly. Some people may ask - why should they be chosen on account of social position instead of ability? ... I ask you - Would our aristocracy like that a man of low caste or insignificant origin, though he be a B.A. or M.A. and have the requisite ability, should be in a position of authority above them and have power in making the laws that affect their lives and property? Never! ... None but a man of good breeding can the Viceroy take as his colleague, treat as his brother, and invite to entertainments at which he may have to dine with Dukes and Earls ... Can we say that the Government, in the method it has adopted for legislation, acts without regard to the opinions of the people? Can we say that we have no share in the making of the laws? Most certainly not.” Thus spoke the leader and representative of the ‘democracy of Islam’ in India! It is doubtful if even the taluqadars

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©UÙ·¤æ ¿éÙæß §UâçÜ° Øæð´ ç·¤Øæ Áæ° ç·¤ ßð L¤ÌÕð ßæÜð ãñU´, ·¤æçÕçÜØÌ ·¤æ ¹ØæÜ Øæð´ Ù ÚU¹æ ÁæØ ? ... ×ñ´ ¥æÂâð ÂêÀUÌæ ãêU´, Øæ ¥æ·ð¤ ×æÜÎæÚU ƒæÚUæÙð ·ð¤ Üæð» ØãU Ââ‹Î ·¤ÚÔU´»ð ç·¤ ÀUæÅð Uè ÁæçÌ ¥æñÚU ¥æðÀUð ¹æÙÎæÙ ·ð¤ Üæð», ¿æãðU ßð Õè.°. Øæ °×.°. ãUè Øæð´ Ù ãUæ´ð ¥æñÚU ÁM¤ÚUè Øæð‚ØÌæ ÚU¹Ìð ãUæ,´ð ©UÙ ÂÚU ãéU·¤ê ×Ì ·¤ÚÔU´ ¥æñÚU ©UÙ·¤è ÁæÙæð×æÜ âð â´ÕŠ´ æ ÚU¹Ùð ßæÜð ·¤æÙêÙ ÕÙæÙð ·¤è Ìæ·¤Ì ÚU¹?´ð ·¤Öè ÙãUèд ßæ§UâÚUæØ °ðâæ ·¤Öè ÙãUè´ ·¤ÚU â·¤Ìæ ç·¤ çâßæØ ª´¤¿ð ¹æÙÎæÙ ·ð¤ ¥æÎ×è ·ð¤ ç·¤âè ¥æñÚU ·¤æð ¥ÂÙæ âæÍè ·¤ÕêÜ ·¤ÚÔU´, Øæ ©Uâ·ð¤ âæÍ Öæ§üU¿æÚÔU ·¤æ ÕÌæüß ÚU¹ð Øæ ©Uâð °ðâè ÎæßÌæð´ ×ð´ çÙ׋˜æ‡æ Îð çÁÙ×ð´ ©Uâð §´U‚ÜñÇ´ U ·ð¤ ¥×èÚU-©U×ÚUæ (ÇKê·¤ ¥æñÚU ¥Üü) ·ð¤ âæÍ ÎSÌÚUßæÙ ÂÚU ÕñÆUÙæ ÂǸÌæ ãUæÐð Øæ ãU× ·¤ãU â·¤Ìð ãñU´ ç·¤ ·¤æÙêÙ ÕÙæÙð ·ð¤ çÜ° Áæð ÌÚUè·ð¤ âÚU·¤æÚU Ùð §UçÌØæÚU ç·¤° ãñU´, Üæð»æð´ ·¤è ×Áèü ·¤æ ØæÜ ÚU¹ð çÕÙæ ãUè ç·¤° »° ãñU´? Øæ ãU× ·¤ãU â·¤Ìð ãñU´ ç·¤ ·¤æÙêÙ ÕÙæÙð ×ð´ ãU×æÚUæ ·é¤ÀU Öè ãUæÍ ÙãUè´ ãñU´? Õðàæ·¤ ãU× °ðâæ ÙãUè´ ·¤ãU â·¤ÌðÐÓÓ (ãðU‹â ·¤æðÙð ·¤è çãUSÅþUè ¥æòȤ ÙðàæÙçÜ’× §UÙ Î §üUSÅU âð ©UhÌë Ð) Øð Íð àæÎ ©Uâ ÃØçQ¤ ·ð¤ Áæð ÖæÚUÌ ×´ð ÒÜæð·¤âææˆ×·¤ §USÜæ×Ó ·¤æ ÙðÌæ ¥æñÚU ÂýçÌçÙçŠæ ÍæÐ §Uâ×ð´ àæ·¤ ãñU ç·¤ ¥ßŠæ

SIR SYED'S DECISION TO CONCENTRATE ON WESTERN EDUCATION FOR MUSLIMS WAS UNDOUBTEDLY A RIGHT ONE. WITHOUT THAT THEY COULD NOT HAVE PLAYED ANY EFFECTIVE PART IN THE BUILDING UP OF INDIAN NATIONALISM OF THE NEW TYPE

×éâÜ×æÙæð´ ·¤æð Âçà¿×è çàæÿææ çΰ ÁæÙð ÂÚU çßàæðá ÁæðÚU ÎðÙð ·¤æ âÚU âñØÎ ·¤æ çÙ‡æüØ Õðàæ·¤ ÕãéUÌ ÆUè·¤ ÍæÐ ©Uâ·ð¤ çÕÙæ ×éâÜ×æÙ Üæð»æð´ ·ð¤ çÜ° Ù° Âý·¤æÚU ·¤è ÚUæCþUèØÌæ ·ð¤ çÙ×æü‡æ ×ð´ ·¤æÚU»ÚU çãUSâæ Üð â·¤Ùæ ¥â´Öß Íæ of Oudh, or the landed magnates of Agra Province, Bihar, or Bengal would venture to speak in this vein today. And yet Sir Syed was by no means unique in this. Many of the Congress speeches read equally strangely today. But it seems clear that the political and economic aspect of the Hindu-Muslim question then was this: the rising and economically better-equipped middle class (Hindu) was resisted and checked to some extent by part of the feudal landlord class (Muslim). The masses and the lower middle classes on either side were not in the picture at all. Sir Syed's dominating and forceful personality impressed itself on Indian Muslims, and the Aligarh College became the visible emblem of his hopes and desires. So also Sir Syed's message was appropriate and necessary when it came, but it could not be the final ideal of a progressive community. It is possible that had he lived a generation later, he would himself have given another orientation to that message.. … Excerpted (with permission) from An Autobiography, Penguin, New Delhi, 2004. Chapter 56, pp 478-481

·ð¤ ÌæËÜéé·ð¤ÎæÚU Øæ ¥æ»ÚUæ, çÕãUæÚU Øæ Õ´»æÜ Âýæ‹Ì ·ð¤ ÕǸð-ÕǸð Á×è´ÎæÚU Öè ¥æÁ §Uâ ÌÚUãU ÕæðÜÙð ·¤æ âæãUâ ·¤ÚU â·ð´¤»ðÐ Üðç·¤Ù âÚU âñØÎ ×ð´ ØãU çÙÚUæÜæÂÙ ãUæð, âæð ÕæÌ ÙãUè´ ãñUÐ ·¤æ´»ýðâ ·ð¤ Öè ÕãéUÌ-âð ÃØæØæÙ ¥»ÚU ¥æÁ ÂɸðU Áæ°´ Ìæð °ðâð ãUè ¥ÁèÕ ×æÜê× ãUæð´»ð, Üðç·¤Ù ØãU Ìæð âæȤ ×æÜê× ãUæðÌæ ãñU ç·¤ çãU‹Îê-×éçSÜ× âßæÜ ·¤æ ÚUæÁÙñçÌ·¤ ß ¥æçÍü·¤ M¤Â ©Uâ ßQ¤ ØãU Íæ ç·¤ Âý»çÌàæèÜ ¥æñÚU ¥æçÍü·¤ ÎëçCU âð âæŠæÙ-â´Âóæ ׊Ø× Ÿæð‡æè ç·¤ (çãU‹Îê) Üæð»æð´ ·¤æ ÂéÚUæÙð ɸ´» ·¤æ ·é¤ÀU Áæ»èÚUÎæÚU ß»ü (×éâÜ×æÙ) çßÚUæðŠæ ·¤ÚUÌæ Íæ ¥æñÚU ©Uâ·¤è Âý»çÌ ·¤æð ÚUæð·¤Ìæ ÍæÐ ÎæðÙæð´ ¥æðÚU ·¤è âæŠææÚU‡æ ÁÙÌæ ¥æñÚU çÙ×A Ÿæð‡æè ·ð¤ ׊Ø×ß»ü ·¤è ¥æðÚU Ìæð ç·¤âè ·¤æ ·é¤ÀU ŠØæÙ ÙãUè´ ÍæÐ âÚU âñØÎ ·ð¤ ÂýÖæßàææÜè ¥æñÚU ÁæðÚUÎæÚU-ÃØçQ¤ˆß ·¤æ ×éâÜ×æÙæð´ ÂÚU ÕãéUÌ ¥âÚU ÂÇ¸æ ¥æñÚU ¥Üè»É¸U-·¤æòÜÁ ð ©UÙ·¤è ©U×èÎæð´ ¥æñÚU ßæçãUàææð´ ·¤æ °·¤ ÂýˆØÿæ Ù×êÙæ âæçÕÌ ãéU¥æÐ §âè ÌÚUãU âÚU âñØÎ ·¤è ¥æßæÁ Öè ©Uâ Á×æÙð ·ð¤ çÜ° ×æñÁ´ê ¥æñÚU ÁM¤ÚUè Íè, Üðç·¤Ù ßãU °·¤ ©U‹ÙçÌàæèÜ ÁæçÌ ·¤æ ¥ç‹Ì× ¥æÎàæü ÙãUè´ ãUæð â·¤Ìè ÍèÐ ØãU â´Öß ãñU ç·¤ ¥»ÚU ßãU °·¤ ÂèɸUè ¥æñÚU ÚUãUð ãUæÌð ð Ìæð ©U‹ãUæÙ´ð ð ¹éÎ ãUè ¥ÂÙð â‹Îðàæ ·¤æð ÎêâÚUè âêÚUÌ Îð Îè ãUæÌð èÐ (ÖæÚUÌ ·ð¤ ÂýÍ× ÂýŠææÙ×´˜æè ÁßæãUÚUÜæÜ ÙðãL¤ ·¤è ¥æˆ×·¤Íæ ×ðÚUè ·¤ãUæÙè âð ©UhëUÌ)

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WELLNESS

OCTOBER 2011 | FORWARD Press

Perfectionism

PERFECTIONISTS CAN BE EXTREMELY HARD ON THEMSELVES AND OTHERS

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JAMILA KOSHY

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n a trip to Singapore, I stood watching one of the street cleaners. Oblivious to the world, she was cleaning the underside of a small bridge! She scrubbed away with fierce concentration, making the underside sparkling clean, including small areas between portions of the pillars. That lady was a perfectionist. It is partly because of her, and many other people like her, that Singapore is a beautiful, clean city, with not one piece of paper on the road. There are other kinds of perfectionists. There are those who like their kitchens spanking clean; those who will maintain absolutely perfect accounts, with every paisa accounted for; those who will perfect the spelling and grammar of their reports, with not one comma out of place. There are tailors who will cut and sew with absolute precision, and gardeners who will not tolerate a single weed disturbing their flowerbeds. There are people who collect, store and categorize different items in their house and/or office with fanatical exactness. There are those who have systems for everything, from filing papers, washing vessels, running projects, making baskets, cleaning their laptop hard discs maintaining their music or film collections. Then there are those who demand moral and ethical perfection, as the story goes about the famous Dr Vishveshwariah of Karnataka who was once carrying a government-issued torch on the way back from work in a rural area. He was noticed to shut off the torch every now and then, and walk in pitch darkness; when asked why, he answered that as they were at the moment discussing issues unrelated to the government, he had no right to keep the light on. Perfectionists can be extremely hard on themselves and others. As we can imagine, perfectionism is a useful trait in many ways. The world is a better place be-

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cause of these people. This trait, however, becomes a problem because perfectionists often do not know where to draw the line, when to be flexible, when to settle for 90 per cent perfection instead of 100 per cent. It then turns to obsessiveness. WHERE DOES IT COME FROM? Biological reasons: Obsessiveness is known to have a genetic factor; it runs in families, especially in the related form of obsessive-compulsive disorder (OCD), where the person can have strange and complicated washing, cleaning, counting or checking rituals that cannot be ignored without extreme anxiety. Patients with OCD are also found to have abnormalities in the functioning of the cerebral cortex and basal ganglia of the brain. Psychological reasons: Perfectionists are concerned with having absolute control over their environments. They deal with the world and its complexities by trying to make rules, systems, methods for every issue; often they lose their focus and the rule or method itself becomes more important than the issue it was trying to control. For example, while it is good to live simple lives and save money to generously help others or for education or emergencies, for people with obsessive personalities sometimes the goal becomes merely to use as little money or things as possible, and hoard money and things for an unspecified future, which never actually arrives. Similarly, while it is good to lead a devout, morally pure and God-fearing life, obsessive perfectionists may insist that this means one can never miss a single line of a long prayer or puja, or going to the church or temple – even for reasons like emergencies, illness, pregnancy. When this happens, a beneficial trait has deteriorated into hoarding or mere religious rituals that find few sympathizers, and can make life difficult for the family of the obsessive person. Social reasons: Perfectionist tendencies are sometimes noticed to run in societies or communities in typical ways. Thus, we Indians are on average, obsessed with personal cleanliness, but shockingly filthy in our public areas. Other communities may not be so particular about daily bathing rituals, but are meticulous in the cleanliness of their cities and towns – remember the woman in Singapore, one of many. Some Western communities are obsessed with detail and document their statistics and history with remarkable commitment; even their debates reflect a preoccupation with fact, analysis and intellectualism, while Asian arguments are more intuitive, circular and general. In our own country, there is no doubt that previous generations were far more obsessive about money and economic status than recent ones, perhaps due to the fact that they had little, and were trained to make do with what they had, to save and think of the future. Spiritual reasons: Perfectionism is almost always used as a defence against anxiety and the uncertainties of life. There is an underlying fear of the future, fear of one’s own nature and the trustworthiness of others and God that makes many of us strive to do our best to ensure we are safe in a fearsome world.

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44

WELLNESS

OCTOBER 2011 | FORWARD Press

HOW TO HANDLE “PERFECTIONISM”: u If we can see ourselves in the descriptions above, we need to stop and think. Are we creating for ourselves rules and rituals that sometimes become inflexible and excessively time-consuming or troublesome to others? Are we unable to delegate work to others because they will not do it exactly as per our system? Do we keep all sorts of old and worn-out things thinking they may be useful someday? Are we unable to complete our work because we are not satisfied unless we do things just right? Have we lost out on opportunities for education or work because we are very finicky about what we wanted? If so, our perfectionism has gone over from being a useful trait to a problem, and will take a toll on our health and peace of mind. u We must learn to let go of our habits, rules just a little. It would be smart to start with habits people have already told us about, or have been finding difficult about us. If I am too particular about everyone being punctual, I can deliberately set the clocks to run slow, or not look at the watch when someone is late. If I expect too much from my subordinates and raise hell if they do not do things perfectly, I can delegate some control to one of them, rather than checking everything myself. If I am exhausted making all the rotis for twelve members in the house, year after year, because I do it best, perhaps it is time to let go, and eat less perfect ones, with grace – or at least without negative comment. u If a family member suffers from this problem, help them by aiding them wherever they will allow, following their systems – but not completely! You may be able to get them to relax their perfectionism a little. Very gently show them how it is affecting their life, and how their systems can be simplified. They may never change completely, but with your help, they may relax their perfectionism enough to become less stressed and tense. u Very complicated rituals and obsessive behaviour may need professional help. Trying to be and do things well is a good and useful trait and something we should learn from others (as perhaps for public health and hygiene, we should be ashamed of our dirty cities, towns and villages, and learn from Singapore) but never let this trait become an end in itself. Then it can become a problem, making us joyless, strained and nagging towards others, and can hinder us from leading productive, useful, excellent lives. We need to remember that life is not perfect, and we will often have to settle for less than a perfect ten. 9.8 is okay, and sometimes less than that is okay too. Relax. Remember only God is absolutely perfect. Dr Jamila Koshi is a psychiatrist based in New Delhi.

ãñU?´ Øæ ãU× ¼êâÚUô´ ·¤æð ·¤æØü âõ´ÂÙð ×ð´ ¥â×Íü ãñU´ Øô´ç·¤ ãU×´ð Ü»Ìæ ãñU ç·¤ ßð ãU×æÚUè Âý‡ææÜè ·ð¤ ¥ÙéM¤Â ÙãUè´ ·¤ÚÔU»´ ?ð Øæ ãU× ãUÚU Âý·¤æÚU ·¤è ÂéÚUæÙè ¥õÚU çƒæâè-çÂÅUè ¿è•æô´ ·¤ô â¢ÖæÜ ·¤ÚU ÚU¹Ìð ãñU,´ ØãU âô¿Ìð ãéU° ç·¤ ßð ç·¤âè Ù ç·¤âè ç¼Ù ·¤æ× ¥æ°¡»è? Øæ ãU× ¥ÂÙæ ·¤æ× §âçÜ° ¹ˆ× ÙãUè´ ·¤ÚU Âæ ÚUãUð Øô´ç·¤ ãU× ÌÕÌ·¤ â¢Ìcé ÅU ÙãUè´ ãUôÌð ÁÕÌ·¤ ç·¤ âÕ·é¤ÀU °·¤¼× ¥‘ÀðU âð Ù ·¤ÚU ¼ð?´ Øæ ãU×Ùð ÂɸUæ§üçܹæ§ü ¥õÚU ÚUô•æ»æÚU ·ð¤ ¥ßâÚUô´ ·¤ô §âçÜ° »¡ßæ ç¼Øæ Øô´ç·¤ ãU×´ð Øæ ¿æçãU° §âð Üð·¤ÚU ãU× ÕãéUÌ ÌéÙ·¤çוææÁ ãñU?´ ¥»ÚU °ðâæ ãñU, Ìô ãU×æÚUæ Âýßè‡æÌæßæ¼ °·¤ ©UÂØô»è »é‡æ ãUôÙð âð ¥æ»ð ¿Üæ »Øæ ãñU ¥õÚU °·¤ â×SØæ ÕÙ ¿é·¤æ ãñU, ¥õÚU ßãU ãU×æÚUè âðãUÌ ¥õÚU ãU×æÚÔU ×Ù ·¤è àææ¢çÌ ÂÚU ÕéÚUæ ÂýÖæß ÇUæÜð»æÐ u ãU×´ð ¥ÂÙè ¥æ¼Ìô´, çÙØ×ô´ ×ð´ ÍôǸUè-âè ÉUèÜ ¼ðÙð ·¤è •æM¤ÚUÌ ãñUÐ â×Ûæ¼æÚUè §â×ð´ ãñU ç·¤ ãU×æÚUè çÁÙ ¥æ¼Ìô´ ·ð¤ ÕæÚÔU ×ðU´ ¼êâÚUô´ Ùð ÕÌæ ÚU¹æ ãñU, Øæ Áô ©UÙ·ð¤ çÜ° ×éçà·¤Üð´ Âñ¼æ ·¤ÚUÌè ãñU,´ ãU× ©UÙâð àæéL¤¥æÌ ·¤ÚÔUд ¥»ÚU ãU× §â ÕæÌ ·¤æ ¹æâ ŠØæÙ ÚU¹Ìæ ãñU´ ç·¤ ãUÚU ·¤ô§ü â×Ø ÂÚU Ù ¥æ° Ìô ãU× ¥ÂÙè ƒæǸUè ·¤ô ÍôǸUæ ÂèÀUð ·¤ÚU â·¤Ìð ãñU,´ Øæ çȤÚU ¥»ÚU ·¤ô§ü ¼ðÚU âð ¥æ° Ìô ƒæǸUè ·¤è ¥ôÚU Ù ¼ð¹Ð´ð ¥»ÚU ×ñ´ ¥ÂÙð ¥ÏèÙSÍ ·¤ç×üØô´ âð ¥æßàØ·¤Ìæ âð ¥çÏ·¤ ©U×è¼ Ü»æ° ÚU¹Ìè ãêU¡ ¥õÚU ¥»ÚU ßð Âýßè‡æÌæ âð ·¤æ× ÙãUè´ ·¤ÚUÌð Ìô ·¤Ç¸Uè ·¤æØüßæãUè ·¤ÚUÌè ãêU,¡ Ìô ×ñ´ ·é¤À çÙØ¢˜æ‡æ ©Ù×ð´ âð ç·¤âè °·¤ ·¤ô âõ´Â â·¤Ìè ãê,¡ ÕÁæØ §â·ð¤ ç·¤ ãÚ ÕæÌ ÂÚ ¹é¼ Ù•æÚ Ú¹êС ¥»Ú ×ñ´ âæÜ-¼Ú-âæÜ ƒæÚ ·ð¤ ÕæÚã Üô»ô´ ·ð¤ çÜ° ÚôçÅØæ¡ Â·¤æ-·¤æ ·¤Ú Í·¤ ¿é·¤è ãê¡ (Øô´ç·¤ ×ñ´ âÕâ𠥑Àð É¢» âð ·¤æÌè Íè), Ìô àææؼ â×Ø ¥æ »Øæ ãñ ç·¤ ×ñ´ ¥Õ ¥ÂÙæ ãæÍ ¹è´¿ Üê,¡ ¥õÚ ©¼æÚÌæ ·ð¤ âæÍ °ðâè ÚôçÅØæ¡ ¹æÙð ·¤ô ÌñØæÚ ãô Á檡¤ çÁ‹ãð´ Âýßè‡æÌæ âð Ùãè ·¤æØæ »Øæ -- Øæ ·¤× âð ·¤× ©Ù×ð´ ÙéÌæ¿èÙè ç·¤° Õ»ñÚ ¹æª¡¤Ð u ¥»ÚU ÂçÚUßæÚU ·¤ô ·¤ô§ü â¼SØ §â â×SØæ âð ÂèçǸUÌ ãñU Ìô ÁãUæ¡ Ì·¤ ßãU ¥Ùé×çÌ ¼ðÌð ãñU´ ßãUæ¡ Ì·¤ Áæ·¤ÚU ©UÙ·¤è ×¼¼ ·¤ÚÔU,´ ©UÙ·¤è Âý‡ææçÜØô´ ·¤æ ¥ÙéâÚU‡æ ·¤ÚUÌð ãéU° -- Üðç·¤Ù ÂêÚUè ÌÚUãU âð ÙãUèд ãUô â·¤Ìæ ãñU ¥æ ©UÙ·ð¤ Âýßè‡æÌæßæ¼ ×ð´ ·é¤ÀU ÉUèÜ ÜæÙð ×ð´ ©UÙ·¤è ×¼¼ ·¤ÚU â·ð¤´ Ð ÕãéUÌ ãUè ÙÚU×è âð ©U‹ãðU´ 缹氡 ç·¤ ØãU ©UÙ·ð¤ ÁèßÙ ·¤ô ·ñ¤âð ÂýÖæçßÌ ·¤ÚU ÚUãUæ ãñU, ¥õÚU ç·¤â ÌÚUãU âð ©UÙ·¤è Âý‡ææçÜØô´ ·¤ô âÚUÜ ÕÙæØæ Áæ â·¤Ìæ ãñUÐ ãUô â·¤Ìæ ãñU ßãU ÂêÚUè ÌÚUãU âð ·¤Öè Ù Õ¼Üð,´ Üðç·¤Ù àææؼ ¥æ·¤è ×¼¼ âð ßð ¥ÂÙð Âýßè‡æÌæßæ¼ ×ð´ §ÌÙè ÉUèÜ ¼ð´ ç·¤ ©UÙ·¤è ç¿¢Ìæ ¥õÚU ÌÙæß ×ð´ ·¤×è ¥æ°Ð u ÕãéUÌ ãUè ÁçÅUÜ ç·ý¤Øæ·¤Üæ ¥õÚU ¥æâÌ ÃØßãUæÚU ·ð¤ çÜ° ÂðàæðßÚUæÙæ (ÇUæò ÅÚUèU) ×¼¼ ·¤è •æM¤ÚUÌ ÂǸU â·¤Ìè ãñUÐ ¹é¼ ¥‘ÀðU ÕÙÙæ ¥õÚU ¿è•æô´ ·¤ô ¥‘ÀðU É¢U» âð ·¤ÚUÙæ °·¤ ¥‘ÀUæ ¥õÚU ©UÂØô»è »é‡æ ãñU ¥õÚU ØãU °ðâè ÕæÌ ãñU çÁâð ãU×´ð ¼êâÚUô´ âð âè¹Ùæ ¿æçãU° (Áñâð ç·¤ ÁÙ SßæS‰Ø ¥õÚU âæ$Ȥ-â$Ȥæ§ü ·¤è ÕæÌð,´ ãU×´ð ¥ÂÙ𠻢¼ð àæãUÚUô,´ ·¤SÕô´ ¥õÚU »æ¡ßô´ ÂÚU àæÚU× ¥æÙè ¿æçãU°, ¥õÚU ç⢻æÂéÚU âð âè¹Ùæ ¿æçãU°) Üðç·¤Ù ØãU »é‡æ ¥ÂÙð ¥æ ×ð´ ãU×æÚUæ ÜÿØ Ù ÕÙ Áæ°Ð ÌÕ ØãU °·¤ â×SØæ ÕÙ Áæ°»æ ¥õÚU ãU×´ð ¥æÙ¢¼çßãUèÙ, ÌÙæßØéÌ ¥õÚU ¼êâÚUô´ ·¤è ÙéÌæ¿èÙè ·¤ÚUÙð ßæÜæ ÕÙæ ¼ð»æ, çÁââð ç·¤ ãU× ©UˆÂæ¼ÙàæèÜ, ©UÂØô»è ¥õÚU ©Uˆ·ë¤cÅU ÁèßÙ ÙãUè´ Áè Âæ°¡»Ðð ãU×´ð ØãU Øæ¼ ÚU¹Ùð ·¤è •æM¤ÚUÌ ãñU ç·¤ ÁèßÙ Âýßè‡æ ÙãUè´ ãUôÌæ ¥õÚU ãUע𠥷¤âÚU ¼â ×ð´ âð ¼â âð ·¤× âð ãUè »é•ææÚUæ ·¤ÚUÙæ ãUô»æÐ ~.} Öè ÆUè·¤ ãñU, ¥õÚU ·¤Öè-·¤Öè ©Uââð ·¤× âð Öè ·¤æ× ¿Ü â·¤Ìæ ãñUÐ çÚUÜñ â ·¤ÚÔU´Ð Øæ¼ ÚU¹´ð ç·¤ ·ð¤ßÜ ÂÚU×àð ßÚU ãUè ÂêÚUè ÌÚUãU âð çâh ¥õÚU Âýßè‡æ ãñU´Ð ÇUæò Á×èÜæ ·¤ôàæè ×Ùôç¿ç· ˆâ·¤ ãñ´UÐ ßð ç¼ËÜè ×ð´ ÚUãUÌè ãñ´UÐ

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Academic Misconduct

Gamesmanship Vs Sportsmanship CHEATING AND GAMESMANSHIP MAY WELL GIVE YOU TEMPORARY ADVANTAGE, BUT THEY WILL MAKE YOU THE WRONG KIND OF PERSON

Ïô¹æÏǸUè ¥õÚU ¹ðÜ¿æÌéØü âð ÌéãðU´ ¥SÍæ§ü ÜæÖ Ìô ãUô â·¤Ìæ ãñU, Üðç·¤Ù ßð ÌéãðU´ »ÜÌ ç·¤S× ·¤æ §ÙâæÙ ÕÙæ ¼ð» ´ ð

¥·¤æ¼ç×·¤ ¼éÃØüßãUæÚU ¹ðÜ¿æÌéØü ÕÙæ× ¹ðÜÖæßÙæ çÂý D ear Dadu, Following your answers to my last two questions, it is clear that one should not copy whole essays, or even parts of essays, to submit them to teachers as one’s own work. However, if one is allowed to include quotations from others (with due credit to the original writer), that still leaves the question of how much material from others one is allowed to quote in one’s essay even if one is giving due credit to people from whom one quotes? Could you please explain?

Thanks, Gyan Dear Gyan, There is no simple answer to your question but, clearly, if the majority of your essay consists of quotations from others there is something wrong. Perhaps one should start one’s thinking about this from the perspective of gamesmanship versus sportsmanship. Sportsmanship is the idea that one plays the sport for the sake of the sport itself (for learning to do as well at the sport as one can, and for the enjoyment of the sport). Of course, one plays one’s hardest and best – and one hopes to win! But, if the other party wins because they played better, one feels that that’s fine, provided the other party plays in a fair and sportsmanlike way too. On the other hand, gamesmanship is the use of dubious (not technically impermissible) methods to win a game. In other words, gamesmanship focuses on pushing the rules to the limit without getting caught, using whatever means

Ø ¼æ¼ê, ×ðÚUÔ çÂÀUÜð ¼ô âßæÜô´ ·ð¤ Áô ÁßæÕ ¥æÂÙð ç¼° ©UÙâð ØãU Ìô âæ$Ȥ ãUô »Øæ ç·¤ ãU×´ð ÂêÚUÔ ·ð¤ ÂêÚUÔ Üð¹ Øæ çȤÚU ©Uٷ𤠷é¤ÀU çãUSâô´ ·¤è Ù·¤Ü ·¤ÚU ·ð¤ ¥õÚU çȤÚU ©U‹ãðU´ ¥ÂÙæ ¹é¼ ·¤æ çÜ¹æ ·¤ãU ·¤ÚU ¥ŠØæ·¤ô¢ ·¤ô ÙãUè´ ¼ðÙæ ¿æçãU°Ð Üðç·¤Ù ¥»ÚU ãU×´ð ØãU ¥Ùé×çÌ ç×Üè ãUô ç·¤ ãU× ¼êâÚÔU Üð¹·¤ô´ âð ©UhÌë ·¤ÚU â·¤Ìð ãñU´ (×êÜ Üð¹·¤ ·¤ô ŸæðØ ¼ðÌð ãéU°) Ìô çȤÚU Öè ØãU âßæÜ ÕÙæ ÚUãUÌæ ãñU ç·¤ ãU× ¼êâÚUô´ ·¤è âæ×»ýè ×ð´ âð ç·¤ÌÙæ ©UhÌë ·¤ÚU â·¤Ìð ãñU´, ¿æãðU ãU× ©U‹ãðU´ ÁæØ•æ ŸæðØ ¼ð Öè ÚUãUð ãUô?´ Øæ ¥æ çßSÌæÚU âð â×ÛææÙð ·¤è ·ë¤Âæ ·¤ÚÔU´»?ð Ï‹Øßæ¼, ™ææÙ çÂýØ ™ææÙ, ÌéãUæÚÔU âßæÜ ·¤ô ·¤ô§ü ¥æâæÙ ÁßæÕ ÙãUè´ ãUô»æ Üðç·¤Ù ØãU Ìô âæ$Ȥ ãñU ç·¤ ¥»ÚU ÌéãUæÚUæ Üð¹ Øæ çÙÕ¢Ï ×éØ ÌõÚU ÂÚU ¼êâÚUô´ ·ð¤ ©UhÚU‡æ âð ãUè ÕÙæ ãñU Ìô ·é¤ÀU Ù ·é¤ÀU Ìô »ÜÌ ãñUÐ àææؼ §â·ð¤ ÕæÚUð ×ð´ âô¿Ùæ àæéM¤ ·¤ÚUÙð ·ð¤ çÜ° ãU×´ð ¹ðÜ¿æÌéØü ÕÙæ× ¹ðÜÖæßÙæ ·¤æ Ù•æçÚUØæ ¥ÂÙæÙæ ¿æçãU°Ð ¹ðÜÖæßÙæ ·¤æ çß¿æÚU ·¤ãUÌæ ãñU ç·¤ ¥æ ¹ðÜ ·¤ô ¹ðÜ ·ð¤ çÜ° ¹ðÜÌð ãñU´ (¥ÍæüÌ÷ ©Uâ ¹ðÜ ×ð´ çÁÌÙæ ¥‘ÀUæ ¹ðÜæ Áæ â·¤Ìæ ãñU ©ÌÙæ ¥‘ÀUæ ¹ðÜÙæ âè¹ð,´ ¥õÚU ¹ðÜ ·¤æ ¥æÙ¢¼ ©UÆUæ°¡)Ð •ææçãUÚU ãñU ç·¤ ¥æ ¹ðÜ ·¤ô ÂêÚUÔ ÕÜ ¥õÚU ÂêÚUè ܻ٠·ð¤ âæÍ ¹ðÜÌð ãñU´ ¥õÚU ©U×è¼ ·¤ÚUÌð ãñU´ ç·¤ ÁèÌ ¥æ·¤è ãUô»èÐ Üðç·¤Ù ¥»ÚU ¥æ·¤æ ÂýçÌm¢mè ÁèÌÌæ ãñU Øô´ç·¤ ßãU ¥æÂâ𠥑ÀUæ ¹ðÜæ ãUôÌæ ãñU Ìô ¥æ·¤ô ÕéÚUæ ÙãUè´ Ü»Ìæ, ÕàæÌðü ßãU Öè §ü×æÙ¼æÚUè

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OCTOBER 2011 | FORWARD Press

are necessary to win, even if the means used are highly questionable. You can see that the dividing line between sportsmanship and gamesmanship is very thin, and that it is mainly (though not only) a matter of the heart and of the motivation. By the way, the word gamesmanship was invented by a British writer, Stephen Potter, around the time of the Second World War. I would like you to consider whether that distinction (gamesmanship versus sportsmanship) may not help you to decide how much quotation to use in an essay or paper you write. If you are trying to use as much quoted material from others as possible in order to add bulk to your essay and produce the right number of words, then you are close to gamesmanship! Similarly, if you are using extensive quotations in order to get credit for someone else’s much better expression of the points you want to make. This is called the “halo effect”, basking in reflected glory. If you need to have more words than you have at hand, then it is better not to go in that “gamesmanlike” direction by simply using more quotations. Rather, think: are there not related topics that you can bring into your essay? Or should you organize your essay in a different way? For example, if you had thought of writing on a topic in such a way as to indicate its historical development and there is really nothing more you can say from that point of view, you might consider adding a thematic discussion. In that case, you could say at the start of the essay, that you will examine the subject first from a

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FOLLOW THE STRAIGHT AND NARROW PATH OF HONEST EXERCISE OF YOUR MIND

¥ÂÙð ×Ù ·¤ô §ü×æÙ¼æÚUè âð §SÌð×æÜ ·¤ÚUÙð ·ð¤ âèÏð ¥õÚU ⢷¤ÚÔU ×æ»ü ·¤æ ¥ÙéâÚU‡æ ·¤ÚÔU´ historical point of view and then from a thematic point of view, as that provides a fuller way of examining the subject. On the other hand, if the question originally set for your essay asks you to provide an examination of its historical development, then it would be a sort of irrelevance to add a thematic examination. You have to add more material on the historical development itself. So you might want to widen the terms of the discussion from the very start. For example, if the topic is: “Discuss the historical development of the term intelligence”, you might have originally thought simply of giving the different definitions at different times and how they represent an advance in the understanding of the term. However, on discovering that such an approach does not give you enough material to have the required number of words, don’t simply add more and more quotations. You may want to widen the discussion to take in, from the very start, not only the different definitions of the term intelligence but also the historical context in which the definitions originated, along with a discussion of the various people who came up with those definitions, why they came up with those definitions, the place of those definitions in the intellectual context of the time, the controversies generated by those definitions at the time and later, and so on. In such a case, you would have to indicate in the introductory paragraph what you are going to do, and

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what is added to a historical understanding of the topic by the approach you are going to take. Of course, these are only illustrations of the approach I recommend, which is to move from a mental attitude of gamesmanship to a mental attitude of sportsmanship. The point is to wrestle in a sportsmanlike way with the fact that your original approach does not give you the required length of essay, and coming up with a sportsmanlike solution to that challenge, rather than going for the gamesmanlike solution of only adding longer quotations. By the way, you should be aware that, while it has become easier than ever to copy material by means of the Internet, every good teacher nowadays uses an online plagiarism detector (a website that allows material to be electronically checked against all the other material available on the Internet, to identify the extent to which material in the essay has been plagiarized). Teachers can also personally ask questions to check to what extent the contents of anyone’s papers are, in fact, their own. Of course, plagiarism is only one kind of academic dishonesty or academic misconduct. There is also fabrication or falsification of data; there is the giving of a false excuse to a teacher for missing a deadline or falsely claiming to have submitted work; there are attempts to cheat in exams by giving or attempting to get help during an exam; some people even pay to get test answers or bribe someone to sit the exam in their place! And then there is the reverse kind of cheating – not to do well oneself, but to prevent another (or others) from doing well, by preventing them from completing their work; for example, by giving them false information, tearing pages out of library books, or (in science) interfering with the experiments of others. While these extreme forms of cheating are clearly abhorrent, it is too easy to give in to the apparently milder forms of cheating. Determine to keep away not only from cheating but also from gamesmanship. Focus on sportsmanship. Cheating and gamesmanship may well give you temporary advantage, but they will make you the wrong kind of person, and will damage your ability to do progress in your career on the basis of your own ability and work and continuous desire to learn and improve and do better and better. In the long run, in a globalizing world, that is what gives you most advantage. It only remains for me to add that dishonesty or fraud by students can result in a fine, in failing an assignment or course, or even in suspension or expulsion from a course or institution. Actually, even alreadyawarded academic degrees have been revoked when plagiarism has been discovered much later. Fear of such a thing happening is of course a “bad” reason to avoid cheating. But whether for “bad” or for “good” reasons, such as those discussed earlier in this letter, it is best to avoid the kind of attitude which leads one astray from the straight and narrow path of honest exercise of one’s mind, which is the main reason to be a student. Love, Dadu

ÂǸUð»æ ç·¤ Ìé× Øæ ·¤ÚUÙð Áæ ÚUãUð ãUô ¥õÚU §â ÂhçÌ âð çßáØ ·¤è °ðçÌãUæçâ·¤ â×Ûæ ×ð´ Øæ ßëçh ãUô»èÐ •ææçãUÚU ãñU ç·¤ çÁâ ÂhçÌ ·¤è çâ$ȤæçÚUàæ ×ñ´ ·¤ÚU ÚUãUæ ãêU¡ ØãU ×æ˜æ ©Uâ·ð¤ ©U¼æãUÚU‡æ ãñU´Ð ÂhçÌ Ìô ØãUè ãñU ãU×æÚÔU ×æÙçâ·¤ ÚUßØñ ð ×ð´ È$ ¤·ü¤ ¥æ°, ãU× ¹ðÜ¿æÌéØü âð ¹ðÜÖæßÙæ ·¤è ¥ôÚU Áæ°¡Ð ×éØ ÕæÌ ØãUè ãñU ç·¤ ãU× ¹ðÜÖæßÙæ ·¤æ ÚUßØñ æ ÚU¹ ·¤ÚU çÖǸU´ð -- ¥»ÚU ÌéãUæÚUè ×õçÜ·¤ ØôÁÙæ ·ð¤ Õæ¼ Üð¹ ÀUôÅUæ ÂǸU ÚUãUæ ãñU Ìô ãU× ¹ðÜÖæßÙæ ·ð¤ ¥ÙéâæÚU ©Uâ·¤æ â×æÏæÙ ÉêU¡ÉU´ð¸ Ù ç·¤ Ü¢Õè-Ü¢Õè ·¤ôÅðUàæ‹â ÇUæÜ ·¤ÚU ¹ðÜ¿æÌéØü ¥æÏæçÚUÌ ãUÜ ¹ôÁðд ¹ñÚU, ÌéãðU´ ×æÜê× ãUôÙæ ¿æçãU° ç·¤ ¥Õ ¿æãðU §¢ÅUÚUÙÅð U ·ð¤ mæÚUæ Ù·¤Ü ©UÌæÚUÙæ ÂãUÜð ·ð¤ ×é·¤æÕÜð ·¤ãUè´ ¥çÏ·¤ ¥æâæÙ ãUô »Øæ ãñU, ¥æÁ ãUÚU ¥‘Àæ ¥ŠØæ·¤ ¥æòÙÜæ§Ù ŒÜðÁÚUç•× çÇUÅð ÅUÚU §SÌð×æÜ ·¤ÚUÌæ ãñU ¥ÍæüÌ÷ °·¤ °ðâè ßðÕâæ§ÅU çÁâ·¤æ §SÌð×æÜ ·¤ÚUÙð ·ð¤ mæÚUæ ØãU ÁæÙæ Áæ â·¤Ìæ ãñU ç·¤ ç·¤âè Öè Üð¹ ×ð´ ç·¤ÌÙè âæ×»ýè Ù·¤Ü ·¤è ãñUÐ ¥ŠØæ·¤ ÃØçÌ»Ì M¤Â âð âßæÜ Öè ÂêÀU â·¤Ìð ãñU´ Ìæç·¤ ØãU ÁæÙæ Áæ â·ð¤ ç·¤ ¿ðü ×ð´ Áô ·é¤ÀU çܹæ ãñU ßãU ¥æ ãUè Ùð çܹæ ãñU ç·¤ ÙãUèд •ææçãUÚU ãñU ç·¤ ŒÜðÁçÚU•× ¥·¤æ¼ç×·¤ Õð§ü×æÙè Øæ ¥·¤æ¼ç×·¤ ¼éÃØüÃØãUæÚU ·¤æ ×æ˜æ °·¤ M¤Â ãñUÐ Üô» ÛæêÆUæ Øæ »ÜÌ ÇUæÅUæ Öè Âðàæ ·¤ÚUÌð ãñU´Ð ¥ŠØæ·¤ âð ÛæêÆUæ ÕãUæÙæ ÕÙæÌð ãñU´ ç·¤ ©U‹ãUôÙ¢ ð â×Ø ÂÚU ¿æü Øô´ ÙãUè´ ç¼Øæ, Øæ çȤÚU ØãU ÛæêÆUæ ¼æßæ ·¤ÚUÌð ãñU´ ç·¤ ©U‹ãô´Ùð ¼ð ç¼Øæ ãñUÐ ÂÚUèÿææ ·ð¤ ¼õÚUæÙ Ù·¤Ü ·¤ÚUÌð ãñU´, Øæ ç·¤âè Âý·¤æÚU ·¤è ×¼¼ Âýæ# ·¤ÚUÙð ·¤è ·¤ôçàæàæ ·¤ÚUÌð ãñU´Ð ·é¤ÀU Üô» ÂÚUèÿææ Â˜æ ¹ÚUè¼Ìð ãñU´ Ìô ·é¤ÀU ¼êâÚUô´ ·¤ô çÚUàßÌ ¼ð·¤ÚU ¥ÂÙè Á»ãU §çÌãUæÙô´ ×ð´ çÕÆUæ ¼ðÌð ãñU´Ð ¥õÚU çȤÚU °·¤ ©UÜÅUè ÌÚUãU ·¤è Ïô¹æÏǸUè Öè ãUôÌè ãñU — ¹é¼ ¥‘ÀUæ ·¤ÚUÙð ·¤è ÕÁæØ ¼êâÚUô´ ·¤ô âÈ¤Ü ãUôÙð âð ÚUô·¤ÙæÐ ©U‹ãðU´ ¥ÂÙæ ·¤æ× ÂêÚUæ Ù ·¤ÚUÙð ¼ðÙæ, ×âÜÙ, ©U‹ãðU´ »ÜÌ ÁæÙ·¤æÚUè ¼ð·¤ÚU, Üæ§ÕýÚð Uè ·¤è ç·¤ÌæÕô´ âð ‹Ùð ȤæǸU ·¤ÚU Øæ çȤÚU (çß™ææÙ ×ð)´ ¼êâÚUô´ ·ð¤ ÂýØô»ô´ âð ÀðUÇU¸ÀUæǸU ·¤ÚUÙð ·ð¤ mæÚUæÐ ãUæÜæ¡ç·¤ Ïô¹æÏǸUè ·ð¤ ØãU ¥çÌßæ¼è M¤Â ƒæë‡ææS¼ ãñU´, Üðç·¤Ù Ïô¹æÏǸUè ·ð¤ ßSÌéÌÑ ãUÜ·ð¤ M¤Âô´ ·ð¤ âæ×Ùð ƒæéÅUÙð ÅðU·¤Ùæ ¥æâæÙ ãUôÌæ ãñUÐ §â ÕæÌ ·¤æ ·¤æ §ÚUæ¼æ ·¤ÚUô ç·¤ Ìé× Ù ·ð¤ßÜ Ïô¹æÏǸUè âð ÕçË·¤ ¹ðÜ¿æÌéØü âð Öè ¼êÚU ÚUãUô»ðÐ ¹ðÜÖæßÙæ ÂÚU ŠØæÙ ·ð¤´ çÎýÌ ·¤ÚUôÐ Ïô¹æÏǸUè ¥õÚU ¹ðÜ¿æÌéØü âð ÌéãðU´ ¥SÍæ§ü ÜæÖ Ìô ãUô â·¤Ìæ ãñU, Üðç·¤Ù ßð ÌéãðU´ »ÜÌ ç·¤S× ·¤æ §ÙâæÙ ÕÙæ ¼ð»´ ,ð ¥õÚU ÌéãUæÚUè ©Uâ ÿæ×Ìæ ·¤ô ÙcÅU ·¤ÚU ¼ð»´ ð çÁâ·ð¤ mæÚUæ Ìé× ¥ÂÙè ×ðãUÙÌ ·ð¤ ÕÜ ¥õÚU Ü»æÌæÚU ¥‘ÀUæ ·¤æ× ·¤ÚUÙð ·¤è §‘ÀUæ ·ð¤ ÕÜ ÂÚU ·¤çÚUØÚU ×ð´ ÌÚU·¤è ·¤ÚU â·¤Ìð ãUôÐ ¼èƒæü·¤æÜ ×ð,´ §â ßñçàß·¤ ãUôÌð ÁæÌð Á»Ì ×ð´ ØãUè ÌéãðU´ âÕâð ¥çÏ·¤ ÜæÖ Âãé¿ ¡ æÌð ãñU´Ð ¥¢Ì ×ð´ ×éÛæð Õâ ØãUè ·¤ãUÙæ ãñU ç·¤ ÀUæ˜æ mæÚUæ Õð§×ü æÙè Øæ ÀUÜ ·¤æ ¥æ¿ÚU‡æ ·¤ÚUÙð ·ð¤ mæÚUæ ©Uâ ÂÚU ÁéÚU×æÙæ ãUô â·¤Ìæ ãñU, ßãU ç·¤âè ÂÚUèÿææ ×ð´ È$ ¤ð Ü ãUô â·¤Ìæ ãñU Øæ çȤÚU ©Uâð ©Uâ â¢SÍæÙ âð çÙ·¤æÜæ Áæ â·¤Ìæ ãñUÐ ßæSÌß ×ð´ °ðâæ Öè ãéU¥æ ãñU ç·¤ Üô»ô´ ·¤ô ¼è »§ü çÇUç»ýØæ¡ ßæÂâ Üð Üè »§ü¢ Øô´ç· ØãU ÕãéÌ Õæ¼ ×ð´ ÂÌæ ¿Üæ ç·¤ àæôÏ·¤·¤ææü Ùð Ù·¤Ü ·¤è ÍèÐ §â ÌÚUãU ·ð¤ ÂçÚU‡ææ× âð Õ¿Ùð ·¤æ ÇUÚU Ïô¹æÏǸUè Ù ·¤ÚUÙð ·¤æ ÒÒÕéÚUæÓÓ ·¤æÚU‡æ ãñUÐ Üðç·¤Ù ¿æãðU ·¤æÚU‡æ ÒÒÕéÚUÓð Ó ãUô¢ Øæ ÒÒ¥‘ÀðÓÓ, Áñâð ç·¤ §â ¹Ì ×ð´ ÂãUÜð ¿¿æü ·¤è »§ü ãñU, âÕâ𠥑ÀUè ÕæÌ Ìô ØãU ãñU ç·¤ ãU× ©Uâ ÚUßØñ ð âð Õ¿ð´ Áô ãU×´ð ¥ÂÙð ×Ù ·ð¤ §ü×æÙ¼æÚUè âð §SÌð×æÜ ·¤ÚUÙð ·ð¤ âèÏð ¥õÚU ⢷¤ÚÔU ×æ»ü âð ÖÅU·¤æÌæ ãñUÐ ÀUæ˜æ ãUôÙð ·¤æ ·¤æÚU‡æ ØãUè Ìô ãñU, ×Ù ·¤è §ü×æÙ¼æÚUè ·¤æ âèÏæ ¥õÚU ⢷¤ÚUæ ×æ»üÐ âÂý× ð , ¼æ¼ê

“Dadu” is an avuncular Indian gentleman who has lived and worked in both India and overseas in the academic, business and cultural fields. He welcomes your questions on broad social, economic and cultural issues especially from an Indian perspective.

“ ¼æ¼ê ” °·¤¤ÖæÚUÌèØ ¿æ¿æ ãñ´U çÁ‹ãUô´Ùð ÖæÚUÌ ¥õÚU çß¼ðàæ ×ð´ àæñÿæç‡æ·¤, ÃØßâæçØ·¤ ¥õÚU âæ¢S·¤ëçÌ·¤ ÿæð˜æô´ ×ð´ çÙßæâ ¥õÚU ·¤æØü ç·¤Øæ ãñUÐ ßð çßSÌëÌ âæ×æçÁ·¤, ¥æçÍü·¤ ¥õÚU âæ¢S·¤ëçÌ·¤¤×égô´ ÂÚU ¥æ·¤ð¤ ÂýàÙô´ ·¤æ Sßæ»Ì ·¤ÚUÌð ãñ´U, çßàæðá·¤ÚU ÖæÚUÌèØ ¼ëçcÅU·¤ô‡æ âðÐ

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FAMILY

OCTOBER 2011 |FORWARD Press

Conflicts – They Happen! But Do They Make or Break Relationships?

ÅU·¤ÚUæß — Ìô ãUôÌð ãñ´U! Üðç·¤Ù Øæ ßð â¢Õ¢Ï ÕÙæÌð ãñ´U Øæ ÌôǸUÌð ãñ´U?

“

HANSRAJ AND KASTHURBAI JAIN

Why do mum and dad fight? Don’t they mean it when they say ‘I love you’ to each other?” said little Somesh to his junior-school teacher, all very confused and sad. It is a known fact that when parents quarrel, children become insecure. As children seek ways to cope with their insecurities, they often assess reasons for parental conflict purely from an

IF HANDLED WELL, CONFLICT CAN BE A STEPPINGSTONE FOR OUR GROWTH AS A PERSON

¥»ÚU ©UÙâð ÆUè·¤ âð çÙÂÅæ Áæ° Ìô ÅU·¤ÚUæß ãU×´ð ÂçÚUÂß ÕÙæÙð ·¤è âèɸUè ·¤æ ·¤æ× ·¤ÚUÌð ãñU´ ã¢UâÚUæÁ ß ·¤SÌéÚUÕæ§ü ÁñÙ

“

××è ¥õÚU ÂæÂæ §ÌÙæ Ûæ»Ç¸Uæ Øô´ ·¤ÚUÌð ãñU´? ÁÕ ßð °·¤-¼êâÚÔU ·¤ô Ò¥æ§ü Üß ØêÓ ·¤ãUÌð ãñU´ Ìô ©Uâ·¤æ ·¤ô§ü ×ÌÜÕ ÙãUè´ ãUôÌæ?ÓÓ ÀUôÅðU-âð âô×ðàæ Ùð ¥ÂÙð ÁêçÙØÚU S·ê¤Ü ·¤è ÅUè¿ÚU âð ÂêÀUæÐ ßãU ÕãéUÌ ãUè ©UÜÛæÙ ×ð´ ¥õÚU ©U¼æâ ÍæÐ ØãU âßüçßç¼Ì Ì‰Ø ãñU ç·¤ ÁÕ ×æ¡-Õæ Ûæ»Ç¸UÌð ãñU´ Ìô Õ“æð ¥âéÚUçÿæÌ ãUô ÁæÌð ãñU´Ð ¥õÚU ÁÕ ßð §Ù ¥âéÚUÿææ¥ô¢

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ȤæòÚUßÇüU Âýðâ | ¥€ÌêÕÚU 2011

emotional perspective. Unfortunately, most children mistakenly fault themselves for their parents’ bickering and fights. Based on their wrong perspective they also arrive at conclusions that are flawed. Nonetheless, there is no getting away from the fact that there will be arguments, dissensions and blame-games played between parents during any conflict. Conflicts between parents are not new to family living. It is also difficult to protect children from experiencing such “battles” between parents. So, what can anyone do to “save the children” from wrong conclusions, inflicting false blame on themselves, and from developing and retaining memories of these traumatic experiences into their adulthood? CONFLICT AND CHILDREN A while ago a good friend, whose work demands a lot of travel out of town, shared this incident with us. He is father to two children. His wife and he had decided that they would put their children into an international boarding school. As parents they had felt that this was a good decision and would contribute to prepare the boys for university studies. University studies were just five years away! At the end of the boys’ first term at the boarding school, his wife had gone and brought the boys home. It was now his turn to take them back to school. During their travel to school, he asked his eldest boy as to how he had found being home after his first term at the boarding? The son gave a very affirming and positive reply, and it pleased my friend. For him it was an affirmation that his wife and he had made the right decision. So he asked him a second question, this time to enquire if his son had any question that he wanted to ask or issue that he wanted to talk about but could not. After a few moments silence, the elder one responded by asking him a clarifying question: “You wouldn’t get upset, if I asked a personal question, would you dad?” Well, my friend confided, that he wasn’t quite sure what to expect after that clarifying query. Regaining his composure, he quickly said to his son, “No, I will not be upset if you asked me a personal question.” His eldest asked, “Dad, would you and mom divorce after we have returned to boarding school?” “I was completely thrown,” said my friend. “Where did this idea come from? I wondered. I was dumbstruck.” As for his son, my friend tells me that his elder son was visibly scared. “I could read him and I know that he thought I would go wild because he had dared to even think such a thought. Maybe my shock was so very apparent to the boys,” he said. So, instead of answering either way, he asked him a counter question. “This thought about divorce must have been bothering you for a while now, right?” he asked. His son nodded affirmatively. The son was very nervous at being counter questioned. “Has this idea come to your mind because you saw your mum and I disagree and argue over issues?” the father continued. “Well, let me say this categorically to you that as far as your mum and I are concerned, we are against the idea of divorce. Secondly, we have

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FAMILY

OCTOBER 2011 |FORWARD Press

anchored our marriage and our love for each other by making God the core of our relationship. That relationship with God will not change as long as we live. “Now, to answer your question, if you think we are sending you to boarding school so that we can then get on with divorce, well, those notions never crossed our minds. Moreover, our reason for you boys to experience life of a boarding school was with the intention that it will stand you in good stead when you head off to university for professional courses. “Can I now ask you a question? What brought such a feeling and thought about your ma and I? Was something we said, or did that gave you both such an impression?” the father asked. The son replied saying, “Well, my best friend joined school at the same time as I have. His parents divorced within six months of him joining the school. When he asked them why they had put him in boarding when they no longer wanted to be together, they told him that they had put him in the boarding school so that he would not have to witness their separation and divorce process. He is very depressed and feels that he is the cause of their breakup. It made me wonder if we too had been put into the boarding school for the same reason. Sorry, dad!” DEALING WITH CONFLICTS Parents and children, in-laws, siblings, neighbours and colleagues, all experience conflict at some point in their relationship. No one is exempt. Conflict is never pleasant but it is an inherent part of our lives. My father used to tell us, “Where two individuals with opposite perspectives on an issue take a stand on their point of view, there will be conflict.” We can respond to conflict rationally or emotionally. But we do not need to be afraid of conflict. If handled well, conflict can be a steppingstone for our growth as a person. Conflict can be a great teacher if we are open to learning. One of the best skills it gives us is that of people management. Nonetheless, everyone needs to be weary of unresolved conflicts. They have long-term repercussions. My friend in the story above decided to deal with his children’s fear, rationally as well as emotionally. He did not rebuke them for harbouring such thoughts but was patient to listen to them and then responding to them. I am sure it gave him an opportunity to talk it over with his wife and both of them were extra careful when the two children came back for their next break. The wonderful thing about conflict is that it tests our resolve as a family. It also stretches the thread of our relationship to test its strength. They say, a single thread is easily broken. A double-twined thread is a little less easy to break. However, a triple-twined thread, with God as the third strand, becomes a rope, and that is almost impossible to break! That is what our marriage and family ties and relationships ought to be – a multi-twined rope that no amount of stress, pressure or tests can snap! Hansraj Jain, together with his wife Kasthurbai, is a trained family counsellor and leads marriage and parenting seminars around India.

ÂÚU ¥æÏæçÚUÌ ãñUÐ ¥õÚU ÁÕÌ·¤ ãU× ÁèçßÌ ãñU´, §üàßÚU ·ð¤ âæÍ ãU×æÚUæ ßãU â¢ÕÏ¢ Õ¼ÜÙð ßæÜæ ÙãUèд ÒÒ¥Õ ÌéãUæÚÔU âßæÜ ·¤æ ÁßæÕ ×ð´ ØãUè ·¤ãUÙæ ãñU ç·¤ ¥»ÚU ÌéãðU´ Ü»Ìæ ãñU ç·¤ ãU× ÌéãðU´ ÕôçÇZU» S·ê¤Ü §âçÜ° ÖðÁ ÚUãUð ãñU´ ç·¤ ãU× ¥ÂÙð ÌÜæ·¤ ·¤æ ·¤æ× ÂêÚUæ ·¤ÚÔU´, Ìô ØãU çß¿æÚU ãU×æÚÔU ×Ù ×ð´ ·¤Öè ÙãUè´ ¥æØæÐ ÌéãðU´ ÕôçÇZU» S·ê¤Ü ×ð´ ÖðÁÙð ·¤è ãU×æÚUè ßÁãU ØãU Íè ç·¤ Ìé× ßãUæ¡ ·ð¤ ÁèßÙ ·¤æ ¥ÙéÖß ·¤ÚUô ¥õÚU ÁÕ Ìé× ØêçÙßçâüÅUè Øæ ÂýôÈ$ ¤ð àæÙÜ ·¤ôçâü•æ ×ð´ ÁæÌð ãUô Ìô ØãU ¥ÙéÖß ÌéãUæÚÔU ·¤æ× ¥æ°ÐÓÓ ÒÒØæ ¥Õ ×ñ´ Ìé×âð °·¤ âßæÜ ÂêÀU â·¤Ìæ ãêU¡? ÌéãUæÚUè ×æ¡ ¥õÚU ×ðÚUÔ ÕæÚÔU ×ð´ ÌéãUæÚÔU ×Ù ×ð´ °ðâè ÖæßÙæ°¡ ¥õÚU çß¿æÚU ¥æ° ·¤ãUæ¡ âð? Øæ ãU×Ùð ·é¤ÀU °ðâæ ·¤ãUæ Øæ ç·¤Øæ çÁââð Ìé× ¼ôÙô´ ·¤ô ØãU Ü»æ ç·¤ ãU× ÌÜæ·¤ ÜðÙð ßæÜð ãñU´?ÓÓ çÂÌæ Ùð ÂêÀUæÐ ÕðÅUð Ùð ÁßæÕ ×ð´ ·¤ãUæ, ÒÒ×ðÚUÔ âÕâ𠥑ÀðU ¼ôSÌ Ùð Öè ©Uâè â×Ø S·ê¤Ü ×ð´ ¼æç¹Üæ çÜØæ ÁÕ ×ñÙ´ ð çÜØæÐ ©Uâ·ð¤ S·ê¤Ü ×ð´ ¥æÙð ·ð¤ ÀUãU ×ãUèÙ ·ð¤ ÖèÌÚU ãUè ©Uâ·ð¤ ×æ¡-Õæ ·¤æ ÌÜæ·¤ ãUô »ØæÐ ÁÕ ©UâÙð ©UÙâð ÂêÀUæ ç·¤ ©U‹ãUôÙ´ ð ©Uâð ÕôçÇZU» S·ê¤Ü ×ð´ Øô´ ÇUæÜæ ÁÕ ßð °·¤-âæÍ ÙãUè´ ÚUãUÙæ ¿æãUÌð Íð, Ìô ©U‹ãUôÙ´ ð ÕÌæØæ ç·¤ ßð ÙãUè´ ¿æãUÌð Íð ç·¤ ßãU ©UÙ·ð¤ ÌÜæ·¤ ·¤è Âýç·ý¤Øæ ¥õÚU ¥Ü»æß ·¤æ âæÿæè ÕÙðÐ ßãU ÕãéUÌ ãUè çÇUÂSðý ÇU ãñU ¥õÚU ©Uâð Ü»Ìæ ãñU ç·¤ ßãU ãUè ©UÙ·ð¤ â¢ÕÏ¢ çß‘ÀðU¼ ·¤è ßÁãU ãñUÐ §ââð ×éÛæð Ü»æ ç·¤ ·¤ãUè´ ¥æÂÙð Öè Ìô ãU×´ð §âè ·¤æÚU‡æ âð ÕôçÇZU» S·ê¤Ü ×ð´ ÙãUè´ ÇUæÜæÐ âæòÚUè çÂÌæÁè!ÓÓ ÅU·¤ÚUæßô´ âð çÙÂÅUÙæ ×æ¡-Õæ ¥õÚU Õ“æð, ââéÚUæÜ ßæÜð, Öæ§ü-ÕãUÙ, ÂǸUôâè ¥õÚU âãU·¤×èü âÖè ¥ÂÙð â¢ÕÏ¢ ô´ ×ð´ ·¤Öè Ù ·¤Öè ÅU·¤ÚUæßô´ ·¤æ âæ×Ùæ ·¤ÚUÌð ãñU´Ð ·¤ô§ü Öè §ââð ÀêU ÂæØæ ãéU¥æ ÙãUè´ ãñUÐ ÅU·¤ÚUæß ·¤Öè Öè âé¹¼ ÙãUè´ ãUôÌð Üðç·¤Ù çȤÚU Öè ßð ãU×æÚÔU ÁèßÙ ·¤æ ¥çÖ‹Ù ¥¢» ãñU´Ð ×ðÚUÔ çÂÌæ ãU×âð ·¤ãUÌð Íð, ÒÒÁãUæ¡ ¼ô ÃØçÌ ç·¤âè ×égð ÂÚU çßÂÚUèÌ ÚUæØ ÚU¹Ìð ãñU´ ¥õÚU ©Uâ ÂÚU ¥Ç¸U ÁæÌð ãñU´ Ìô ÅU·¤ÚUæß Ìô ãUô»æ ãUèÐÓÓ ¥Õ ãU× ÅU·¤ÚUæß âð Ì·ü¤â¢»Ì Øæ ÖæßÙæˆ×·¤ M¤Â âð çÙÂÅU â·¤Ìð ãñU´Ð Üðç·¤Ù ãU×´ð ÅU·¤ÚUæß âð ÇUÚUÙð ·¤è •æM¤ÚUÌ ÙãUèд ¥»ÚU ©UÙâð ÆUè·¤ âð çÙÂÅæ Áæ° Ìô ÅU·¤ÚUæß ãU×´ð ÂçÚUÂß ÕÙæÙð ·¤è âèɸUè ·¤æ ·¤æ× ·¤ÚUÌð ãñU´Ð ¥»ÚU ãU× âè¹Ùð ·ð¤ çÜ° ÌñØæÚU ãUô´ Ìô ÅU·¤ÚUæß ÕǸUð ·¤×æÜ ·ð¤ çàæÿæ·¤ ãUô â·¤Ìð ãñU´Ð °·¤ ÕãéUÌ ãUè ¥‘ÀUæ ãéUÙÚU Áô Øð ãU×´ð çâ¹æÌð ãñU´ ßãU ãñU ÃØçÌ ÂýÕÏ¢ Ù Øæ ÂèÂÜ ×ñÙÁ ð ×ðÅ´ UÐ çȤÚU Öè ãUÚU ç·¤âè ·¤ô ¥ÙâéÜÛæð ÅU·¤ÚUæßô´ âð âæßÏæÙ ÚUãUÙæ ¿æçãU°Ð ©Uٷ𤠼èƒæü·¤æÜèÙ ÂçÚU‡ææ× ãUôÌð ãñU´Ð ©UÂÚUôÌ ç·¤Sâð ×ð´ ×ðÚUÔ çטæ Ùð ¥ÂÙð Õ“æô´ ·¤ô âÌæ ÚUãUð ÖØ âð Ì·ü¤â¢»Ì ¥õÚU ÖæßÙæˆ×·¤ ¼ôÙô´ ÌÚUè·¤ô´ âð çÙÂÅUÙð ·¤æ È$ ¤ñ âÜæ ç·¤ØæÐ °ðâð çß¿æÚU ×Ù ×ð´ ÚU¹Ùð ·ð¤ çÜ° ©U‹ãUôÙ´ ð ©U‹ãðU´ ÇUæÅ¡ Uæ ÙãUè´ ÕçË·¤ ÏñØü ·ð¤ âæÍ ©UÙ·¤è ÕæÌ âéÙè ¥õÚU çȤÚU ©Uâ ÕæÌ ·¤æ ÁßæÕ ç¼ØæÐ ×éÛæð Ø·¤èÙ ãñU ç·¤ §ââð ©U‹ãðU´ ¥ÂÙè ˆÙè ·ð¤ âæÍ Öè §â ÕæÚÔU ×ð´ ÕæÌ ·¤ÚUÙð ·¤æ ×õ·¤æ ¥õÚU ¥»Üè ÕæÚU ÁÕ ßð Õ“æð ÀéUç^UØô´ ×ð´ ¥æ° Ìô ©U‹ãUôÙ´ ð ¥õÚU Öè âæßÏæÙè ÕÚUÌèÐ ÅU·¤ÚUæß ·ð¤ ÕæÚUð ×ð´ °·¤ ·¤×æÜ ·¤è ÕæÌ ØãU ãUôÌè ãñU ç·¤ ßãU °·¤ ÂçÚUßæÚU ·ð¤ ÌõÚU ÂÚU ãU×æÚÔU וæÕêÌ §ÚUæ¼ô´ ·¤æ §çÌãUæÙ ÜðÌð ãñU´Ð ßãU ãU×æÚÔU çÚUàÌô´ ·ð¤ Ïæ»ô´ ·¤ô ¹è´¿ ·¤ÚU ©UÙ·¤è וæÕêÌè Öè Áæ¡¿Ìð ãñU´Ð ·¤ãUÌð ãñU´ ç·¤ °·¤ ¥·ð¤Üæ Ïæ»æ ¥æâæÙè âð ÅêUÅU ÁæÌæ ãñUÐ ¼ô »éÍ¡ ð Ïæ»ð ·¤× ¥æâæÙè âð ÅêUÅUÌð ãñU´Ð Üðç·¤Ù ÌèÙ »éÍ¡ ð Ïæ»ð, çÁÙ×ð´ §üàßÚU ÌèâÚUæ Ïæ»æ ãUôÌæ ãñU´, °·¤ ÚUSâè ÕÙ ÁæÌæ ãñ ¥õÚU ©Uâ ÌôǸUÙæ ֻܻ ¥â¢Öß ãUôÌæ ãñU! ãU×æÚð çßßæãUô´ ¥õÚU ÂæçÚUßæçÚU·¤ â¢ÕÏ¢ ô´ ·¤ô Öè °ðâæ ãUè ãUôÙæ ãUô»æ — ÕãéUÌ âæÚÔU ¥æÂâ ×ð´ »éÍ¡ ð Ïæ»ð Áô ·¤Öè Ù ÅêÅU´ð, ¿æãðU ç·¤ÌÙæ Öè ÌÙæß, ¼Õæß ãUô, ç·¤ÌÙæ Öè ÕǸUæ §çÌãUæÙ ãUô! ã¢Uâ ÚUæÁ ÁñÙ ¥õÚU ©UÙ·¤è ˆÙè ·¤SÌéÚUÕæ§ü ÂýçàæçÿæÌ ÂçÚUßæÚU âÜæãU·¤æÚU ãñ´U ÌÍæ ÂêÚÔU ÖæÚUÌ ×ð´ àææ¼è ¥õÚU ÂæÜÙ-Âôá‡æ çßáØô´ ÂÚU âðç×ÙæÚU ·¤ÚUßæÌð ãñ´UÐ

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25 OCTOBER MACAULAY’S BIRTH ANNIVERSARY

25 ¥€ÌêÕÚU ×ñ·¤æòÜð ÁØ¢Ìè 6 OCTOBER 1860 ENACTMENT OF THE INDIA PENAL CODE

6 ¥€ÌêÕÚ 1860U ÖæÚUÌèØ ¼¢ÇU â¢çãUÌæ ·¤æ ÃØßSÍæÂÙ

MACAULAY VS MANU

The Making of Modern India

×ñ·¤æòÜð ÕÙæ× ×Ùé ¥æÏéçÙ·¤ ÖæÚUÌ ·¤æ çÙ×æü‡æ

HAVE HINDUTVA’S TOP GUNS BEEN LYING ABOUT LORD MACAULAY? WHY DOES HINDUTVA MAKE NO DISTINCTION BETWEEN TRUTH AND DECEPTION?

Øæ çã¢U¼éˆß ·ð¤ ÂýçÌÖæàææÜè ¥»éßð ×ñ·¤æòÜð ·ð¤ ÕæÚÔU ×ð´ ÛæêÆU Èñ¤ÜæÌð ÚUãðU ãñ´U? Øæ çã¢U¼éˆß âˆØ ¥õÚU ÀUÜæßð ×ð´ Öð¼ ÙãUè´ ·¤ÚUÌæ?

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OCTOBER 2011 | FORWARD Press

VISHAL MANGALWADI

he Manuwadis have very good reasons for hating Lord Macaulay. It is a fact that the India Penal Code (IPC) that he drafted in 1837 is not Indian. It may have rescued the downtrodden from Manu’s oppressive law, and together with his Minute on Education (1835) it may have set India on a course that can make us the greatest nation on earth. Yet, the truth is that the IPC is alien to Hindu culture. That is why it is not working very well and it is just a matter of time before we mess up Macaulay’s penal code so badly that it becomes a worthless burden. Will scrapping the IPC be good for India or tragic? That is a question that must be pondered as we celebrate (or loath) this month both Macaulay’s birthday and the formal passing of the India Penal Code. Lord Thomas Babington Macaulay, who came to India as the first Law Member of the Governor General’s Council (1834–38), admitted that he had crafted the IPC to protect ordinary Indians from the Law of Manu that had ruined India, as well as from the arrogance of British rulers who thought that they were the new Brahmins, authorized to exploit. While submitting the draft of the IPC, Macaulay’s cover letter clearly stated his biblical worldview that overruled both Brahmanism and British racism, “I fully believe that a mild penal code is better than a severe penal code, the worst of all systems was surely that of having a mild code for the Brahmins, who sprang from the head of the Creator, while there was a severe code for the Sudras, who sprang from his feet. India has suffered enough already from the distinction of castes, and from the deeply rooted prejudices which that distinction has engendered. God forbid that we should inflict on her the curse of a new caste, that we should send her a new breed of [English] Brahmins, authorized to treat all the native population as Pariahs!” You only fix what is broken. You change what you consider wrong or unsuitable. Just as Macaulay’s penal code sought to change India, his Minute on Education accepted Raja Ram Mohan Roy’s 1832 assertion that the five Englishmen, called the Orientalists, who were insisting on using the East India Company’s educational money to promote Sanskrit, Arabic and Persian were pursuing a course “best calculated to keep this country in darkness”. In his Minute, Macaulay spoke as a surgeon speaks the unpleasant truth when he tells his patient: “You have cancer.” Macaulay explained that the Orientalists who promoted Sanskrit had assured him that Hindus and Muslims had great works of literary imagination. However, every single Orientalist without exception

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had also conceded that when it comes to scientific and historical facts or practical usefulness, all the wisdom available in Sanskrit or Arabic literature was less than what was available in a single shelf in any good library in Europe. Manuwadis hate Macaulay because his Minute was honest in noting India’s need of true and useful knowledge: “I have no knowledge of either Sanscrit [sic] or Arabic. But I have done what I could to form a correct estimate of their value. I have read translations of the most celebrated Arabic and Sanscrit works. I have conversed both here and at home with men distinguished by their proficiency in the Eastern tongues. I am quite ready to take the Oriental learning at the valuation of the Orientalists themselves. I have never found one among them who could deny that a single shelf of a good European library was worth the whole native literature of India and Arabia. The intrinsic superiority of the Western literature is, indeed, fully admitted by those members of the Committee who support the Oriental plan of education.” Neither Macaulay haters nor most of his defenders actually understand his Minute on Education. He was asked to give his magisterial opinion to the Governor General because the ten-member committee on education was unanimous on one point and evenly divided on another. All ten were Protestant Christians; therefore, along with Lord Macaulay they all agreed with the Protestant reformers and with the Father of Modern India, William Carey (1761–1834) on one point: every child should be able to study Truth in his/her own mother tongue. The problem was that for centuries neither pundits nor maulvis had shown any sustained interest in developing Indian vernaculars. The Mughal rulers had used Persian to govern India. The British were unanimous that India could not advance without developing the dialects spoken by common people. The disagreement was on which classical language will enrich the vernaculars most effectively. The Orientalists believed that Sanskrit, Arabic and Persian were best suited to enrich the vernaculars. For these classical languages had already influenced vernacular vocabulary and enough Brahmin and Muslim scholars were available to teach them. The Anglicists disagreed. They followed Charles Grant’s view that English would better enrich the Indian mind and the vernaculars. Together with Lord Macaulay’s father, Grant was an associate of William Wilberforce and a member of the Clapham Sect. In Indian terms, Wilberforce and Grant, whose two-decade-long parliamentary battles had forced the East India Company to invest in educating India, were Lord Macaulay’s “uncles”. Charles Grant, Jr, who grew up with Lord Macaulay in the same closely knit community was the head of the East India Company and a fellow Member of Parliament when Macaulay gave his 1833 speech in Parliament. That speech won him the position of the Law Member of the Supreme Council and set India on the track for freedom. Macaulay was neither opposing Sanskrit nor trying to make English the language of India or of general education. He was advocating that the company’s educational grant should be used to equip some Indians to access information and knowledge available in the English language so that, in turn, they may enrich Indian vernaculars and uplift the downtrodden.

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ANALYSIS

OCTOBER 2011 | FORWARD Press

MACAULAY, THE COLONIAL MONSTER? Macaulay’s admission that Sanskrit scriptures could not be used to teach science or morals to Indians does hurt Brahmins’ pride. But their attack on Macaulay proves him right. On 2 September 2004, The Hindu reported the following story: “While seated as the chief guest on the dais of the Jamia Millia Islamia’s auditorium and about to deliver his convocation address President A.P.J. Kalam fiddled for a moment with the keyboard and mouse of his laptop … The President quoted Macaulay’s 1835 speech in the British Parliament, ‘I do not think we would ever conquer this country (India), unless we break the very backbone of this nation, which is her spiritual and cultural heritage, and, therefore, I propose that we replace her old and ancient education system, her culture, for if the Indians think that all that is foreign and English is good and greater than their own, they will lose their self-esteem, their native self-culture and they will become what we want them, a truly dominated nation’” (S. Zafar Mahmood, “Learning from the President”). The former president Kalam is a good and learned man. Someone sent me this “Macaulay quotation” in 2004, asking for my response. I replied that the first problem with the quotation is that in 1835, Macaulay was in India and not in British Parliament. Second, he knew that the My grandfather was a farmer. He used to tell us about the British. There was a couplet he used to recite to us, in which a fowler traps a chakva and chakai (male and female shelldrakes). Chakva–Chakai are in a cage. They say to the fowler – Oh, you fowler! You think you have enslaved us. But this has changed the divine writ that said we could not live together. In the same way, the British also bound together all kinds of different people, belonging to all kinds of castes. This was one very progressive role that the British played. My grandfather was a man with a farmer’s consciousness but he made an accurate and serious comment on history. Later when I read history extensively, I understood that he was right. The British had brought together different communities, each with their own interests, on a similar level. Prem Kumar Mani

British had both bribed Indians and conquered India. The third problem is that the learned president does not tell us where to find Macaulay’s original lecture. Every lecture given before the Parliament is published. I have read practically everything Macaulay said about India in the British Parliament but I have never come acrosssuch conspiratorial scheming. The quotation seems to be a complete fabrication. HINDUTVA DECEIT Later investigation confirmed that our president was quoting not Macaulay but what was to become the election manifesto of the BJP. A clever Hindutva intellectual had forged Macaulay’s statement to deceive the BJP and through it the nation. Such deceitfulness of our character explains why the magnificent Indian Penal Code is working so poorly. Macaulay codified for us a civilized and civilizing law. It was a product not of British genius but of the Bible as it shaped European culture. The Macaulayean legal system worked in Britain during the centuries when the church, the family, the

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school and the media cultivated the fear of God in culture. These nations believed the testimony that the Ten Commandments had come as a fax from heaven, printed on two tablets of stone. It was God who had commanded, “You shall not bear false witness.” Therefore, to bear false witness was to break God’s law, not merely man’s. Bearing false witness, in other words, was both a crime (breaking national law) as well as sin (breaking God’s law). While it is possible to get away with breaking man’s law, the wages of sin were inescapable. Ultimately sin leads to hell, for every human being possessed an immortal soul. It was this worldview, internalized by the masses, which made it possible for a mild penal code to work in reformed countries. The Hindutva party and the Brahmanical media, in contrast, have no problem with bearing false witness against Lord Macaulay. They can mislead because Hinduism does not and in principle cannot cultivate the kind of character that a civilized legal system requires. That is not to say that there are no moral Hindus. Fortunately, many Hindus believe in dualism of good and evil. They try to choose good. They reject the Advaitic idea that all dualism is illusion (maya) and that good and evil are one . . . and therefore, lying about Lord Macaulay is as divine as being committed to Truth in journalism. The proposition I am asserting is that Hindutva’s top guns have been lying about Lord Macaulay because in principle Hinduism makes no ultimate distinction between truth and deception. This philosophical weakness in our culture has terrible consequences. In 1980, the Superintendent of Police (SP) in my district in MP called me to his home. He offered me an easy chair, tea and snacks in his lawn. Then he said to me, “I have read the rave reviews of your book, The World of Gurus (Vikas Publishing House). I know that no one is doing for the poor what you are doing. I believe that you are a jewel in our district. But I have called you here to tell you to cancel the [non-sectarian] public prayer meeting that you are organizing in the Gandhi Ashram next week. If you do not cancel it, I will personally kill you.” I had studied political science in Allahabad University. I had read the Constitution of India. I knew that as an IPS officer, the SP had taken an oath of office to uphold my fundamental right to life and to live by Macaulay’s IPC. I believed in Indian democracy. Therefore, I could not take the SP’s words at face value. When he sensed that I was not taking him seriously, he spent about an hour telling me anecdote after anecdote about the people and the public figures he had murdered. He said that he had never needed a warrant to arrest or try someone. He is an expert in committing plain, cold-blooded murders when demanded by his political bosses – who had also sworn to function under Macaulay’s “mild penal code”! Is it possible that the SP was bluffing in order to intimidate me? It could be that he was not a murderer but just a liar. In that case he was like the Hindutva intellectual who invented “Macaulay’s quotation” and deceived even the President of India. When I chose to disregard the SP’s illegal order, he sent me to Tikamgarh jail by asking his subordinates to forge lies against me. In prison I met many good

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OCTOBER 2011 | FORWARD Press

Hindus who told me their horror stories. Politically powerful enemies had used the police and Macaulay’s IPC to lock them up, using totally fabricated, trumped-up charges.

ÌõÚU ÂÚU Ìæ·¤ÌßÚU ¼éà×Ùô´ Ùð ÂéçÜâ ¥õÚU ×ñ·¤æòÜð ·ð¤ ¥æ§üÂèâè ·¤æ §SÌð×æÜ ·¤ÚUÌð ãéU° âÚUæâÚU ÛæêÆUð ¥õÚU ÁæÜè ¥æÚUôÂô´ ·ð ÌãUÌ ©U‹ãðU´ Õ¢¼ ·¤ÚUßæØæ ÍæÐ

THE ALIEN LEGAL SYSTEM The legal system that Lord Macaulay gave us is indeed alien to our culture. For example, no culture in history ever invented the European institution of advocate who is paid to defend law-breakers and is honoured for defending criminals! This “crazy” Western institution became highly honoured because the Bible said that Jesus was the advocate for sinners. He defends the law-breakers provided they confess to him that they are, in fact, sinners who deserve to be punished. There is, however, a big difference between Jesus and today’s secular advocates. Jesus is an advocate who saves sinners in order to reform them. He is committed to the Law, for it is his own law. Both the Bible and the Koran say that Jesus is the ultimate judge, who will uphold the Law. He defends law-breakers because sinners are as important to God as the Law. The sinners bear the image of God. They are God’s beloved children. By taking their punishment upon the cross, the Lord Jesus reconciles God’s infinite love with His absolute justice. The model of Christ as our advocate made ‘lawyer’ a highly honoured profession. In a Christian culture, a lawyer was a servant of the Law. His job was to ensure that the government was just toward every individual and that citizens were law-abiding. Once this sacred institution, modelled after Jesus himself, got secularized, lawyers became servants of money, not of the law. Now, it does not even occur to most lawyers that their job includes reforming law-breakers; helping them become law-abiding citizens. When the government officials are unjust and secularized lawyers are paid and honoured to defend lawbreaking, a society has a huge social problem. In post-Christian countries such as England and America, rules, regulations, laws, lawyers, and law enforcement agencies have become such a burden that businesses are relocating from the West to less legal zones in nations such as China. There can be no doubt that Macaulay’s legal code will work neither in India nor in secularized England. Should IPC, therefore, be scrapped? No! What we need is to recover genuine Macaulayean education that transforms students’ character. Only that society can be governed by a mild penal code whose citizens have been given spiritual resources to govern their own lives with divine righteousness.

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Vishal Mangalwadi discusses the role of the Bible in the making of modern India in his books The Legacy of William Carey: A Model for the Transformation of a Culture, Missionary Conspiracy: Letters to a Postmodern Hindu and India: The Grand Experiment.

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ȤæòÚUßÇüU Âýðâ | ¥€ÌêÕÚU 2011

PROGRESS-PRONE AND PROGRESS-RESISTANT SOCIETIES WHY REAL CHANGE IS SO HARD

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Four Proposals for Changing India

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OCTOBER 2011 | FORWARD Press

THOM W OLF

ultural anthropologist R. Edgerton at University of California, Los Angeles, was right: All societies are sick. But some societies are sicker than others. Braj Ranjan Mani has noted that “all the major figures of the anti-caste movement – Phule, Iyothee Thass, Ambedkar and Periyar – have also been great cultural radicals”. Periyar devoted his life to “do away with needless customs, meaningless ceremonies and blind superstitious beliefs in society – to put an end to the present social system in which caste, religion, community and traditional occupations based on the accident of birth, have chained the mass of the people and created ‘superior’ and ‘inferior’ classes”. Mahatma Phule was immoveable in his conviction that, as I have said elsewhere, the Manu world has never ever generated a society of political justice, economic dynamism, social equality or spiritual integrity. Instead, it has only and always signed with a single signature. And the signature culture that Manu culture has persistently produced is a life situation where those left-to themselves inside it, do not flourish. So, if it is true that it is Indians who have been lifted-from themselves who have become transforming catalysts, and if it is those who have consistently been extracted-from, not left-embedded-in the caste-prison, who have broken into a prospering life-world – then let us be clear on their jail escape. Their way out, their escape routes have been along one of four freedom trails: conversion, education, and immigration or some combination of conversioneducation-immigration (CEI). Conversion (spiritual and/or intellectual), education (modern missionary and/or materialist), immigration (physical and/or mental), or the three-lane CEI super-highway: this pattern of escape from the Manu prison appears to hold very consistently. Look, then, at four different prescriptions by four different doctors for how India can be lifted-from the Manu malady – because all societies are sick, but some are sicker than others. All cultures, even pleasant house cultures, have barriers to overcome. But, according to Phule, only the Brahmin-conceived caste culture has birth bars that locked down everyone inside the prison house culture. ILAIAH’S SCHEMATA: Four Proposals for Changing India Kancha Ilaiah, professor and former head of the Department of Political Science at Osmania

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ȤæòÚUßÇüU Âýðâ | ¥€ÌêÕÚU 2011

University, Hyderabad, compares Ambedkar, Marx and Gandhi. He helps us see core differences between their approaches to society and the needs of people. Professor Ilaiah starts with Marx and Gandhi: “Karl Marx thought of only social, economic and political liberation but left the question of spiritual liberation untouched. Gandhi thought of social, political and spiritual liberation but completely ignored the problem of economic liberation of the people.” Then, Ilaiah keenly observes that, in contrast to Marx and Gandhi, only Ambedkar “worked out a comprehensive scheme of liberation – social, political, economic and spiritual”. Ilaiah’s clear conclusion: “Only Ambedkar thought about all the four processes of liberation. Therein lies his greatness.” And therein also lies the greatness of Dr Ambedkar’s intellectual and social mentor: Jotirao Phule.

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¥æ§ÜñØæ ·¤è M¤ÂÚÔU¹æÑ ÖæÚUÌ ·¤ô Õ¼ÜÙð ·ð¤ ¿æÚU ÂýSÌæß ©S×æçÙØæ çßàßçßlæÜØ, ãñU¼ÚUæÕæ¼, ·ð¤ ÚUæÁÙèçÌàææS˜æ çßÖæ» ·ð¤ ÂêßæüŠØÿæ, ÂýôÈ$ ¤ð âÚU ·¤æ¢¿æ ¥æ§ÜñØæ ¥¢ÕÇð U·¤ÚU, ×æâü ¥õÚU »æ¡Ïè ·¤è ÌéÜÙæ ·¤ÚUÌð ãñU´Ð â×æÁ ·ð¤ ÂýçÌ ©UÙ·ð¤ ÚUßØñ ð ·¤è ¥õÚU Üô»ô´ ·¤è •æM¤ÚUÌô´ ·ð¤ Õè¿ Áô Âý×¹ é ¥¢ÌÚU Ù•æÚU ¥æÌæ ãñU ©Uâð â×ÛæÙð ×ð´ ¥æ§ÜñØæ ãU×æÚUè ×¼¼ ·¤ÚUÌð ãñU´Ð Âýô$Èð¤âÚU ¥æ§ÜñØæ ×æâü ¥õÚU »æ¡Ïè âð àæéL¤¥æÌ ·¤ÚUÌð ãñ´UÑ ÒÒ·¤æÜü ×æâü Ùð ·ð¤ßÜ âæ×æçÁ·¤, ¥æçÍü·¤ ¥õÚU ÚUæÁÙèçÌ·¤ SßÌ¢˜æÌæ ·ð¤ ÕæÚÔU ×ð´ çß¿æÚU ç·¤Øæ Üðç·¤Ù L¤ãUæÙè SßÌ¢˜æÌæ ·¤ô ©U‹ãUô´Ùð ¥ÙÀéU¥æ ãUè ÀUôǸU ç¼ØæÐ »æ¡Ïè Ùð âæ×æçÁ·¤, ÚUæÁÙèçÌ·¤ ¥õÚU L¤ãUæÙè SßÌ¢˜æÌæ ÂÚU çß¿æÚU ç·¤Øæ Üðç·¤Ù ©U‹ãUô´Ùð Üô»ô´ ·¤è ¥æçÍü·¤ SßÌ¢˜æÌæ ·¤è â×SØæ ·¤ô ÂêÚUè ÌÚUãU Ù•æÚU¥¢¼æ•æ ·¤Ú ç¼ØæÐÓÓ çȤÚU ¥æ§ÜñØæ ÕãéUÌ ãUè ŠØæÙ âð »õÚU ·¤ÚUÌð ãñ´U ç·¤ ×æâü ¥õÚU »æ¡Ïè ·ð¤ çßÂÚUèÌ, ·ð¤ßÜ ¥¢ÕðÇU·¤ÚU ãUè Ùð ÒÒSßÌ¢˜æÌæ ·¤è °·¤ ÃØæ·¤ M¤ÂÚÔU¹æ ÌñØæÚU ·¤è — âæ×æçÁ·¤, ÚUæÁÙèçÌ·¤, ¥æçÍü·¤ °ß¢ L¤ãUæÙèÓÓÐ ¥æ§ÜñØæ ·¤æ SÂcÅU çÙc·¤áüÑ ÒÒ·ð¤ßÜ ¥¢ÕðÇU·¤ÚU Ùð ãUè SßÌ¢˜æÌæ ·¤è ¿æÚU Âýç·ý¤Øæ¥ô¢ ·ð¤ ÕæÚUð ×ð´ çß¿æÚU ç·¤ØæÐ ØãUè ©UÙ·¤è ×ãUæÙÌæ ·¤æ ·¤æÚU‡æ ãñUÐÓÓ ¥õÚU ØãUè ÇUæò. ¥¢ÕðÇU·¤ÚU ·ð¤ Õõçh·¤ ¥õÚU âæ×æçÁ·¤ ×ð‹ÅUæòÚU — ÁôçÌÚUæß Èé¤Üð — ·¤è ×ãUæÙÌæ ·¤æ ÚUãUSØ Öè ãñUÐ

B. R. AMBEDKAR: BUDDHA B. R. Ambedkar (Ph.D., Economics, Columbia University, D.Sc., London University), father of the Indian Constitution, is an example of the three-lanes CEI super-highway escape route from Manu prison. Dr Ambedkar experienced all three cultural transformations. He was Õè.¥æÚU. ¥¢ÕðÇU·¤ÚUÑ Õéh an Indian lifted-from his Mahar caste-self three times: lifted out from Õè.¥æÚU. ¥¢ÕðÇU·¤ÚU (Âè°¿ÇUè, ¥ÍüàææS˜æ, ·¤ôÜ¢çÕØæ çßàßçßlæÜØ, the prison house of caste by education, immigration and conversion. ÇUè°ââè, Ü¢¼Ù çßàßçßlæÜØ), ÖæÚUÌèØ â¢çßÏæÙ ·ð¤ çÂÌæ, ×Ùé Õ¢¼è»ëãU During his temporary immigration for study in the West, âð Õ¿ çÙ·¤ÜÙð ßæÜð §â ÌèÙ ÜðÙ ·ð¤ âè§ü¥æ§ü ×ãUæ-ÚUæÁ×æ»ü ·¤è Ambedkar was exposed to John Dewey in ç×âæÜ ãñ´UÐ ÇUæò. ¥¢ÕðÇU·¤ÚU Ùð §Ù ÌèÙô´ COMPREHENSIVE LIBERATION: New York at Columbia University. Upon âæ¢S·ë¤çÌ·¤ Õ¼Üæßô´ ·¤æ ¥ÙéÖß ç·¤Øæ ÍæÐ SOCIAL, ECONOMIC, POLITICAL, SPIRITUAL his return to India in 1924, no merit was ÃØæ·¤ SßÌ¢˜æÌæÑ âæ×æçÁ·¤, ¥æçÍü·¤, ÚUæÁÙèçÌ·¤, L¤ãUæÙè ßã °ðâð ÖæÚUÌèØ Íð çÁ‹ãð´U ©UÙ·¤è ×ãUæÚU ÁæçÌ given, no honour accorded. Instead, ¥æÏæçÚUÌ ÂãU¿æÙ âð ÌèÙ ÕæÚU ©UÆUæØæ »ØæÑ Ambedkar was exposed to ugly ÁæçÌ ·ð¤ Õ¢¼è»ëãU âð çàæÿææ, çß¼ðàæ Âýßæâ ¥õÚU POL opposition, to relentless intellectual Ï×æZÌÚU‡æ mæÚUæÐ ÚUæÁÙèçÌ·¤ harangues and to caste-bound cultural Âçà¿× ×ð´ ¥ÂÙè ÂɸUæ§ü ·ð¤ çÜ° ¥SÍæ§ü ECO humiliations. Âý ß æ⠷𤠼õÚUæÙ ¥¢ÕðÇU·¤ÚU ‹ØêØæò·ü¤ ·ð¤ ¥æçÍü·¤ SOC Time passed, and Christmas came. On ·¤ôÜ¢çÕØæ çßàßçßlæÜØ ×ð´ ÁæòÙ ÇKê§ü ·ð¤ âæ×æçÁ·¤ â¢Â·ü¤ ×ð´ ¥æ°Ð ÁÕ v~wy ×ð´ ßð ßæÂâ Christmas Day in 1927, Dr. Ambedkar publicly burned Manu Smriti. ÖæÚUÌ ¥æ° Ìô ©UÙ·¤æ ·¤ô§ü â×æÙ ÙãUè´ ç·¤Øæ And make no mistake. Ambedkar lit a »Øæ, ·¤ô§ü ÂéÚUS·¤æÚU ÙãUè´ ç¼Øæ »ØæÐ ÕçË·¤ fire. ¥¢ÕðÇU·¤ÚU ·¤ô ÕãéUÌ ãUè ·¤ÅéU çßÚUôÏ ÛæðÜÙæ For Manu Smriti is the most sacred and ÂǸUæ, ©U‹ãð´U Õõçh·¤ ÌõÚU ÂÚU Ü»æÌæÚU ÂÚÔUàææÙ basic code of Brahmin myth teachings. ç·¤Øæ »Øæ ¥õÚU ÁæçÌ ¥æÏæçÚUÌ âæ¢S·ë¤çÌ·¤ SPR Brahmins use Manu Smriti to justify caste ¥Â×æÙ ©U‹ãð´U âãUÙæ ÂǸUæÐ L¤ãUæÙè and ascribe untouchability. Ambedkar saw â×Ø ÕèÌæ ¥õÚU ÕǸUæ ç¼Ù (ç·ý¤â×â) Manu Smriti as the brick factory for the ¥æØæÐ v~w| ·¤ô ÕǸðU ç¼Ù ·ð¤ ×õ·ð¤ ÂÚU ÇUæò. building, repair and extension of the Manu prison. ¥¢ÕðÇ·¤ÚU Ùð âæßüÁçÙ·¤ ÌõÚU ÂÚU ×Ùéâ×ëçÌ ÁÜæ§üÐ Christmas celebrates the birth of Jesus in real history. §â·ð¤ ×ãUß ·¤ô â×Ûæð´Ð ¥¢ÕðÇU·¤ÚU Ùð °·¤ ¥æ» âéÜ»æ§üÐ Dr Ambedkar knew that Jesus started his mission with the words: ×ÙéS×ëçÌ Õýæræ‡æ ç×Í·¤ çàæÿææ¥ô¢ ·¤æ âÕâð ÂæßÙ ¥õÚU ×õçÜ·¤ “The Spirit of the Lord has sent me to preach good news to the poor, çßÏæÙ ãñUÐ ÁæçÌ ÃØßSÍæ ·¤ô ÁæØ•æ ÆUãUÚUæÙð ¥õÚU ¥SÂëàØÌæ Üæ»ê ·¤ÚUÙð to proclaim freedom for the prisoners and recovery of sight for the ·ð¤ çÜ° Õýæræ‡æ ×ÙéS×ëçÌ ·¤æ §SÌð×æÜ ·¤ÚUÌð ãñ´UÐ ¥¢ÕðÇU·¤Ú ·ð¤ çÜ° blind, to release the oppressed.” ×ÙéS×ëçÌ ßãU ·¤æÚU¹æÙæ Íæ ÁãUæ¡ Õ¢¼è»ëãU ·¤ô ÕÙæÙð, ©Uâ·¤è ×ÚU×Ì ·¤ÚUÙð Dr Ambedkar also saw Brahmin caste society as “a gospel of ¥õÚU ©Uâ·¤æ çßSÌæÚU ·¤ÚUÙð ·ð¤ çÜ° §ü¢ÅðU ÕÙæ§ü ÁæÌè Íè´Ð darkness”, a “torture chamber”. So, in bold contrast, for ÕǸUæ ç¼Ù Øæ ç·ý¤â×â ßæSÌçß·¤ §çÌãUæâ ×ð´ Øèàæé ·ð¤ Á‹× ·¤æ ©Uˆâß Dr Ambedkar, the birth of Jesus was the birth of the liberator, the ãñUÐ ÇUæ.ò ¥¢ÕÇð U·¤ÚU ÁæÙÌð Íð ç·¤ Øèàæé Ùð ¥ÂÙæ ç×àæÙ §Ù àæ¼ô´ ·ð¤ âæÍ saviour, the one sent to “proclaim freedom for the prisoners” and “to àæéM¤ ç·¤Øæ ÍæÑ ÒÒÂýÖé ·ð¤ ¥æˆ×æ Ùð ×éÛæð ÖðÁæ ãñU ç·¤ ×ñ´ Õ狼Øô´ ·¤ô ÀéUÅU·¤æÚÔU release the oppressed” from the “torture chamber”. ·¤æ ¥õÚU ¥‹Ïô´ ·¤ô ¼ëçcÅU ÂæÙð ·¤æ ⋼ðàæ ¼ê¢ ¥õÚU ¼çÜÌô´ ·¤ô ÀéUÇU¸æª¢¤ÐÓÓ

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OCTOBER 2011 | FORWARD Press

Therefore, the burning of Manu Smriti by Dr Ambedkar on Christmas Day 1927 was no accident. It was an agitation. It was a shocking and searing confrontation. It was a declaration of war on a system of oppression – social, economic, political and spiritual. Christmas Day and Manu Smriti: Manu Smriti conflagration day and mankind’s Saviour celebration day! Ambedkar chose the day of the One who compassionately touched lepers as the day to burn the code that upheld untouchability. Because of Dr B. R. Ambedkar’s torching of Manu Smriti, Christmas Day 1927 will never be forgotten in the history of India. Born a Hindu “untouchable”, Ambedkar was considered a person who must not be touched. But it was from him, as chairman of the Constitution Committee, that the constitutional framework for the entire modern nation of independent India would be birthed. This brilliant and incredible person considered by Manu Smriti to be beyond-therange of humanity. By the state of mind of the rishis, Ambedkar was a

ÇUæò. ¥¢ÕðÇU·¤ÚU Ùð ØãU Öè »õÚU ç·¤Øæ ç·¤ Õýæræ‡æ ÁæçÌßæ¼è â×æÁ ÒÒ¥¢Ï·¤æÚU ·¤è ⢼ðàæÓÓ, ÒÒØ¢˜æ‡ææ ·¤ÿæÓÓ ãñUÐ Ìô ÕǸðU ãUè âæ$ȤÌõÚU ÂÚU ÇUæò. ¥¢ÕðÇU·¤ÚU ·ð¤ çÜ° Øèàæé ·¤æ Á‹×, ×éç̼æØ·¤, ×âèãUæ ·¤æ Á‹× Íæ, ¥ÍæüÌ÷ ©Uâ·¤æ çÁâð ÒÒÕ狼Øô´ ·¤ô ÀéUÅU·¤æÚÔU ·¤æ ⢼ðàæÓÓ ¼ðÙð ·ð¤ çÜ° ¥õÚU ÒÒØ¢˜æ‡ææ ·¤ÿæÓÓ âð ÒÒ¼çÜÌô´ ·¤ô ÀéUǸUæÙðÓÓ ·ð¤ çÜ° ÖðÁæ »Øæ ÍæÐ §âçÜ°, v~w| ·ð¤ ÕǸðU ç¼Ù ·ð¤ ×õ·ð¤ ÂÚU ÇUæò. ¥¢ÕðÇU·¤ÚU mæÚUæ ×Ùéâ×ëçÌ ÁÜæØæ ÁæÙæ ×æ˜æ â¢Øô» ÙãUè´ ÍæÐ ØãU °·¤ çßÚUôÏ ÍæÐ ØãU ¿õ´·¤æÙð ßæÜè ¥õÚU ƒæÙƒæôÚU ÜǸUæ§ü ÍèÐ ØãU âæ×æçÁ·¤, ¥æçÍü·¤, ÚUæÁÙèçÌ·¤ ¥õÚU L¤ãUæÙè ©UˆÂèǸUÙ ·ð¤ °·¤ ÂêÚÔU Ì¢˜æ ·ð¤ ç¹Üæ$Ȥ Á¢» ·¤æ °ÜæÙ ÍæÐ ×æÙß ÁæçÌ ·ð¤ ×âèãUæ ·ð¤ ©Uˆâß ç¼ßâ ÂÚU ×Ùéâ×ëçÌ ·ð¤ ãUô× ·¤æ ç¼ÙÐ ¥¢ÕðÇU·¤ÚU Ùð ©Uâ ç¼ÃØÂéL¤á ·¤æ ç¼Ù ¿éÙæ çÁâÙð ·¤L¤‡ææ âð ÖÚU ·¤ÚU ·¤ôçɸUØô´ ·¤ô ÀéU¥æÐ ©Uâè ç¼Ù ·¤ô ©Uâ çßÏæÙ ·¤ô ÁÜæÙð ·ð¤ çÜ° ¿éÙæ Áô ¥SÂëàØÌæ ·¤ô â×ÍüÙ ¼ðÌæ ÍæÐ ÇUæ.ò ¥¢ÕÇð U·¤ÚU mæÚUæ ×ÙéS×ëçÌ ·¤ô ÁÜæ° ÁæÙð ·ð¤ ·¤æÚU‡æ, ÕǸUæ ç¼Ù v~w| ÖæÚUÌèØ §çÌãUæâ ×ð´ ·¤Öè Öè ÖéÜæØæ ÙãUè´ Áæ°»æÐ °·¤ çã¢U¼ê ÒÒ¥ÀêUÌÓÓ ·ð¤ M¤Â ×ð´ Á‹×ð ¥¢ÕðÇU·¤ÚU °ðâð ÃØçÌ Íð çÁ‹ãð¢ ÀéU¥æ Öè ÙãUè´ Áæ â·¤Ìæ ÍæÐ Üðç·¤Ù ©U‹ãUè´ ·ð¤ mæÚUæ, â¢çßÏæÙ âç×Ìè ·ð¤ ¥ŠØÿæ ·ð¤ ÌõÚU ÂÚU, °·¤

AMBEDKAR, ALONG WITH MARX, GANDHI AND PHULE, BECAME A CONSISTENT PART OF A WIDE RANGE OF INDIAN WORLD-CLASS LEADERS OF THE HUNDRED-YEAR WINDOW: 1850–1950. THEY WERE THE LEADERS WHO GRAPPLED WITH INDIA’S PERSISTENTLY PROGRESS-RESISTANT AND RELIGIOUSLY SANCTIONED TRADITIONS DURING THE CRUCIAL PERIOD OF 1850–1950

¥ÌÑ ×æâü, »æ¡Ïè ¥õÚU Èé¤Üð ·¤è ÌÚUãU ¥¢ÕÇð U·¤Ú Öè ÖæÚUÌ ·ð¤ çßàßSÌÚUèØ ÙðÌæ¥ô¢ ·¤è ·¤ÌæÚU ×ð¢ àææç×Ü ãUô »° ÁôU âõ âæÜ ·¤è ç¹Ç¸U·¤è ×ð´ (v}z®—v~z®) ©UÖÚU ·¤ÚU ¥æ°Ð ßð °ðâð ÙðÌæ Íæ Áô v}z® âð v~z® ·ð¤ ×ãUßÂê‡æü ¥¢ÌÚUæÜ ×ð´ ÖæÚUÌ ·¤è¤ Âý»çÌ-ÚUôÏ·¤ ¥õÚU Ïæç×ü·¤ ×æ‹ØÌæ ÂýæŒÌ ÂÚ¢UÂÚUæ¥ô¢ âð Ü»æÌæÚU ÁêÛæðÐ person without-a-caste, a “talking animal” in the traditional Manu system, an achhoot (untouchable). But it was Dr Ambedkar who became the revered leader without peer in the historical project of building the legal house of modern India. And he did not construct the Constitution from the mind of Manu about social classes. Instead, in crafting the Constitution in 1947, Ambedkar found inspiration in the teachings of fraternity and justice from the one he had thought about since 1927. And remember: Ambedkar was a certain kind of Indian. He was a lifted-from-himself Indian, an extracted, not an embedded, Indian. He was a prisoner set free. He had escaped the torture chamber. He had climbed the walls of the prison house. Ambedkar was an Indian who had looked over the wall that Manu built. He was not Friedman and Johnson’s Indian left-to himself. Ambedkar was an Indian lifted-from himself,

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lifted from what he considered to be the worldviewframed, Manu-mentored, spiritual muck and social mire of Brahmanism. And, being that kind of Indian, he converted to Buddhism. So then, Ambedkar, along with Marx, Gandhi and Phule, became a consistent part of a wide range of Indian world-class leaders of the hundred-years window: 1850–1950. They were the leaders who grappled with India’s persistently progress-resistant and religiously sanctioned traditions during the crucial period of 1850–1950. And, as Kancha Ilaiah informs us, Ambedkar conceptualized a comprehensive programme of liberation for India – political, economic, social and spiritual.

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CULTURAL MENTORSHIP: The Proposals of Ambedkar, Marx, Gandhi and Phule

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PHULE’S OPTION: The Baliraja Jesus Proposal But he was not alone. For before Ambedkar, there was Phule. Phule was the only person other than and before Ambedkar who so fully thought through the needed changes for Indian transformation. And Phule thus became the one person both Ambedkar and Gandhi acknowledged as their own guru. For it was Phule alone who, in the 19th century, worked from a comprehensive scheme for India’s social, political, economic and spiritual transformation. A deeply spiritual person and thinker, Phule avoided the mistake of Marx. And he was too astute in his understanding of India to fall into the surprising failure of Bania businesscaste Gandhi and leave out the issue of economics. But along with Ambedkar and Gandhi, and before

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WORLDVIEW

OCTOBER 2011 | FORWARD Press

Ambedkar and Gandhi, it was Phule who fully understood the deepest truth: that India’s future would always include, and even be based on, a spiritual solution. In the Cultural Mentorship charts above the proposals of Ambedkar, Marx, Gandhi and Phule are graphically summarized. K. Raghavendra Rao, in his book Babasaheb Ambedkar, writes this about the great man: “He advocates a religious revolution as an essential prelude to a social revolution, which, in its turn, is a prelude to a political revolution.” In that sentence, Rao rightly summarizes the mindset of Dr Ambedkar. It is also the conviction of the person Ambedkar called Mahatma, Jotirao Phule. For Phule, the cultural base for a transformed India was definitely not in Gandhi’s Brahmanism. But then, neither did Phule see India’s path out of oppression and poverty in Ambedkar’s Buddhism. Instead, to Phule, the future of a progress-prone India resided only in the cultural mentorship of Baliraja (the ‘Sacrificed King’ or ‘King of Sacrifice’) or Jesus Christ. Phule said Baliraja is the one who teaches us to “do to others what you wish they would do to you.” In 19th-century India, Mahatma Phule’s option – India on a different track, India in a different dimension, India by a different mentor (what I am calling Phule’s Baliraja Jesus Proposal) – was an incredible intellectual and moral achievement. This is especially amazing since Phule, unlike Marx, Ambedkar or Gandhi, never travelled beyond his homeland. Phule never left India. It seems to me, then, that the magnitude of Phule’s accomplishment cannot be appreciated unless you clearly realize that Phule preceded Ambedkar and Gandhi by approximately a century. He was in fact a contemporary of Marx who was observing and writing about India from a safe distance. And, as just noted, Phule and his incredible intellectual critique and spiritual formation were in high contrast to both Ambedkar and Gandhi. Phule never studied in a foreign university, as did Ambedkar and Gandhi. Nor was he, for that matter, even a university graduate. He was though, a voracious reader, an intense intellectual and a lifelong learner. So then, it is no small testimony to Phule’s moral and intellectual stature that both Ambedkar and Gandhi felt compelled to touch Phule’s feet, calling him their guru. Next month, we talk together about the proposals for cultural mentorship by Ambedkar, Marx, Gandhi and Phule, and their conflicting prescriptions for India’s sickness: Buddha or Materialism or Manu or Baliraja. Dr Thom Wolf is director of University Institute, New Delhi. He has published various articles and books on Mahatma Jotirao and Savitribai Phule.

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SUBSCRIPTION FORM (Please fill in BLOCK LETTERS) Subscriber’s Name: Mr/Mrs/Ms ________________________________ Age: _______ Family size: _______ â¼SØ ·¤æ Ùæ×Ñ Ÿæè/Ÿæè×Ìè/âéŸæè ©U×ý Ñ ÂæçÚUßæÚU ×ð´ â¼SØô¢ ·¤è â¢Øæ Full Postal Address: Home Office ____________________________________________________

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dated _____________

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drawn on (Bank name) _______________________ favouring Aspire Prakashan Pvt. Ltd. for a subscription of

¼ðØ (Õñ´·¤ ·¤æ Ùæ×) 6 Months*

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* For UNIVERSITY STUDENTS ONLY (with photo ID proof)

* çâÈü¤ çßàßçßlæÜØ ·ð¤ ÀUæ˜æô´ ·ð¤ çÜ° (ȤôÅUô ÂãU¿æÙ Â˜æ ·ð¤ âæÍ)

You may send me SMS regarding breaking news and special offers.

Subs started: _______

¥æ ×éÛæð Õýðç·¢ » ‹Øê•æ ß SÂðàæÜ ¥æòȤÚU ·ð¤ çÜ° °â.°×.°â. Öè ÖðÁ â·¤Ìð ãñ´UÐ Address all correspondence including the Subscription Form with payment to: Subscription Department - Aspire Prakashan Pvt. Ltd. 803 Deepali, 92 Nehru Place, New Delhi 110019 Tel. (011) 46538687 Fax: (011) 46538663

Back-cover:Layout 1 9/24/2011 5:02 PM Page 2

If Undelivered Return To: ASPIRE PRAKASHAN PVT. LTD. 803/92 NEHRU PLACE NEW DELHI -- 110019

RNI No. DELBIL/2009/28608 Registration No. DL (S)-18/3361/2009-11 No. U(SE)-40/2010-11 LICENSED TO POST WITHOUT PREPAYMENT

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