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Sangharsh/Struggle : e-Journal of Dalit Literary Studies
|| अत्त दीपो भव || | | SANGHARSH /STRUGGLE || E-JOURNAL OF DALIT LITERARY STUDIES (Peer Reviewed & Refereed International e-Journal) Vol 03 Issue 02 & 3 April to Sept., 2014 Issn : 2278-3067 www.dalitsahitya.com http://eklavyapublication.in & http://sangharsh.open-journal.com Mo. 09408110030
Editor Dr. Parmod Kumar
Associate Editors Dr. Haresh Parmar Dr. Shivdatta Wavalkar
Dr. Rekha Kurre Dr. Pravin Kumar
Assistant Editor Niroj Kumar Sethi Dr. Dalip Chavda Dr. Bharat Bheda Sunil Abhiman Awachar
Dr. Anamika Yadav Dr. Asmita Sharma Dr. Namita Satyen Smita Mishra
Sangharsh International Publication, New Delhi Page I
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Editorial Board: Prof. Vimal Thorat, Professor Hindi, School of Humanities, IGNOU, New Delhi E-mail: thorat_vimal@yahoo.com Prof. Prasad Brahmbhatt, Ex-Director, ASC-UGC, Gujarat Uni., Ahmedabad Dr. Jitendra Kumar Srivastava, Assosiate Professor in Hindi, School of Humanities, IGNOU, New Delhi. E-mail: jitendra82003@gmail.com Dr. Ramchandra, Assistant Professor Hindi, J.N.U., New Delhi E-mail: ramchandra.jnu@gmail.com Prof. Narender Kumar, Dr B. R. Ambedkar University, Lucknow, U.P E-mail: narenderanju@gmail.com Dr. Visier Sanyu, Melbourne University, Melbourne, Australia E-mail: nokpao@gmail.com Dr. Mansukh Gaijan, Head, Deptt. of English, Samaldas Arts College, Bhavnagar University, Bhavnagar (Gujarat),E-mail : gaijanmb@yahoo.co.in Dr. Devendra Kumar, Assistant Professor, R.L.A. College (Evening), University of Delhi, Delhi E-mail: tanwar_deven@yahoo.com Dr. Parmod Kumar, Assistant Professor in English, School of Humanities, IGNOU, New Delhi. E-mail: parmod.mehra@gmail.com Dr. M. N. Vaghela, Head Of Hindi Department Dr. Virambhai Rajabhai Mahila College opp. Khichadi Mg road, Porbandar – 360575 (Gujarat)
ADVISORY BAORD :
Prof. Sukhadeo Thorat Prof. Chouthiram Yadav Harish Manglam Omprakash Valmiki Lakshman Gaikwad Chandra Shrimali Vahru Sonvane
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Editorial Voice Welcome and Introduction
Dear Readers and Patrons I want to welcome you to yet another issue of our Sangharsh. As we have stated previously also, this E- Journal based on Dalit Literary Studies is for anyone, in any context, who feels that there is a need to look at critical and alternative positions. Dalit is a word used for over four decades now and has gained great currency. Dalit has emerged as a new theoretical and critical framework to check all kinds of discrimination. The journal seeks to take into account these trends and issues reflecting a perpetual dialogue coupled with a deep rooted sense of contestation. This inaugural issue has contributions from well established academics and researchers who have done so very well to delineate and further intensify thematic churning. We welcome narratives from fields as diverse as the Arts, Humanities, Social Sciences and Philosophy as well as from professionals in any area. The present issue is the beginning of an ongoing conversation, which we hope you will join with. We celebrate the republic 66th republic day, our hearts are filled with hopes and aspirations some of which we have not been able to achieve as a part of citizenship. It is important to pay tribute to Dr B R Ambedkar who gave us the Indian Constitution. It is a lodestar for the socio-economic transformation of an India whose civilization has celebrated pluralism, advocated tolerance and promoted goodwill between diverse communities. These values, however, need to be preserved with utmost care and vigilance. The freedom inherent in democracy sometimes generates an unhappy by-product when political discourse becomes a competition in hysteria that is abhorrent to our traditional ethos. We often hear references to India's soft power these days. It is not completely exaggeration but the most powerful example of India's soft power, in an international environment where so many countries are sinking into the morass of theocratic violence, lies in our definition of the relationship between faith and polity. We really need to affirm our trust in faith-equality where every faith is equal before the law and every culture blends into another to create a positive dynamic. This is clear beyond any doubt that a bright future will remain both visible and elusive if we do not discover the ability to continually cleanse ourselves of retrograde habits and social ills. Page III
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This issue is a part of our continuous effort to address those which refuse to die down even after years of social struggle. Many thanks to all our contributors. Also, we all feel so desolate to hear of the untimely death of Prof Tulsi Ram. He will occupy a supreme place in our memories as a prominent critic on Indian Literature and Buddhism. His two-volume autobiography of Tulsi Ram created a class of its own and set a new benchmark. It is believed that no book of sociology will tell us what the introductory chapters of Murdahiya ―Murdahiya‖ do about the social structure of a village in the Azamgarh district of eastern Uttar Pradesh and the life of the Dalits who lived there. Sangharsh E-Journal pays humble tribute to this visionary writer, original thinker and always loving man. We plan to bring out a special edition to celebrate his contribution. Your views and articles are invited for that within the next two months. We will wait for all your support and feedback. Dr. Parmod Kumar Editor in Sangharsh/Struggle Email : parmod.mehra@gmail.com
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|| Sangharsh /struggle || E-Journal of DALIT Literary Studies
Objective Sangharsh/Struggle offers to fill the gray areas and address the huge gap in the current day literary discussion and debate (that hide entire sections of our literary and artistic culture), through an alternative perspective, analyzing the Dalit Literature and Culture in its myriad facets and that too on a large scale and in an international context. This literary e-journal seeks to serve the primary objective of initiating an alternative perspective in literary studies and criticism and create space for the voices and opinions which have largely been ignored and overlooked. The journal will encourage and publishes both creative and critical writing and offers a wide range of research based articles on poetry, short fiction, essays and also includes conversations with writers, book reviews and the like. Dalit literature is written in more than seventeen languages but we have opted to focus more on English, Hindi, Marathi and Gujarati Send submissions via e-mail using the following Subject Line: editorsangharsh@gmail.com parmod.mehra@gmail.com hareshgujarati@gmail.com Mo. 09408110030 (Dr. Haresh Parmar) This website is a collaborative effort and a substantial literary and cultural platform. For any query, please feel free to write to below address. Correspondence Address: Dr. Parmod Kumar # 191, Sector-19 B, Pocket B, Near OPG School, DDA MS Flats, Sanskriti Apartments Dwarka, New Delhi-110075 Mobile: +91-9818209985 Send us your creative writings Thank you
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Table of Contents
Editorial Voice
III
English 1. (NON) Representation of Dalit (Scheduled Castes) in English Newsrooms & Newspapers Dr. N. V. Sangvikar 01-06 2. Casting/De-casting Identity; the Gandas of Western Odisha Saroj Kumar Mahananda 07-12 3. A Subaltern Critique of the Brahmanic Discourse of Power in Jotirao Phule’s Gulamgiri Mukesh Kumar Bairva 13-18 4. The Role of Savitribai Phule in the Emancipation of Women in India Siddaramu B 19-23 5. Dalits of Bihar and Eleventh Five Year Plan(2007-12) Archana Kumari & Dr. Ashutosh Kumar Vishal 24-29 6. Marginalisation and Denotified and Nomadic Tribes of Maharashtra Kalidas Shinde 30-38 7. Political Challenge in Indian Feminism Mamata R. Karade 39-46 8. Understanding Dalit Movement in Uttar Pradesh : A Sociological Analysis Harish Kumar 47-56 9. Caste Discrimination in India: Dalit Identity Crisis Morve Roshan K. 57-62 10. Dalit Exclusion and Subordination by Rabindra Kumar Dr. Parmod Kumar 63-64 Hindi 11. मममांतक वेदनम की आत्ममभिव्यभि हैं ‘जूठन’ और ‘मुदभद हयम’ डॉ. रमम चंद्र
65-74
12. सूरज बड़त्यम की कहमनी ‘कबीरन’ कँ वल िमरती 13. भवभिन्न भवमर्द एवं भहन्दी समभहत्य में आददवमसी भवमर्द डॉ. बी. के . कलमसवम
75-76 77-85
14. दभलत नमरी अभममतम की पहचमन: गीतम नमगिूषण – कन्नड लेभखकम डॉ. महमदेवी कणवी 15. आंचभलक उपन्यमस : एक पररदृश्य
86-88
डॉ. जमललदर इं गले 16. डॉ. िीमरमव आम्बेडकर और पत्रकमरत्व
89-91
डॉ. एम. एन. वमघेलम
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92-95
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17. ओम प्रकमर् वमल्मीदक की कहमभनयों में दभलत भवमर्द आर. एम. वमढेर 18. ‘बमस! बहुत हो चुकम’ कम संवेदनमत्मक सौन्दयद प्रवीण कु ममर 19. भबहमर कम दभलत जमयें तो जमयें कहमं ....
96-99
आर्ीष 20. समकमलीन िमरत में मभहलमओं के भवरुद्ध लहसम
106-107
कीर्तत िमरद्वमज 21. दभलत भवमर्द : सहमनुिूभत बनमम मवमनुिूभत
108-111
अभजत कु ममर िमरती 22. दभलत आत्मकथम बनमम दभलत चेतनम
112-115
रे खम सैनी 23. समभहत्य व भसनेमम : र्भियमँ एवं सीममएँ
116-118
अभन्तमम लसह 24. मीभडयम समभहत्य संमकृ भत और पयमदवरण में अंत: सम्बन्ध
119-126
100-105
अभनल मीणम
127-129
25. ओम प्रकमर् वमल्मीदक की कहमभनयों में दभलत चेतनम (भवर्ेष संदिद – “सलमम” कहमनी संग्रह) ममली भवठोबम
130-131
26. ‘झीनी झीनी बीनी चदररयम’ उपन्यमस में मुभमलम जन-जीवन” गणेर् कमलघुगे
132-135
Gujarati 27. સ્ળાતંત્ર્યશંગ્રામ અને ડૉ.બાબા શાષેબ આંબેડકર ડૉ. એમ. બી. ગાયજન
136—140
28. દલત શાહષત્યનો વળકાશ પ્રા. ળાઢેલ પુષ્ાબેન એમ.
141-145
29. ભારતના પ્રથમ વલિકા શાવળત્રી દે ળી ફુે ડૉ. જીતેકુમાર એ. શાંખટ
146-149
30. અમાનનો વળરોધ - “ચબરખી” ડૉ. મનોજ માહ્યાળંી
150-152
31. શમાજ અને શાહષત્ય : દલત શાહષત્યના વળેવ હરપ્રેક્ષ્યમાં ષરે રમાર
153-157
Literature Corner 32. मवयंिू (कहमनी) सुजमतम पमरभमतम
Page VII
158-159
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(NON) Representation of Dalit (Scheduled Castes) in English Newsrooms & Newspapers Dr. N. V. Sangvikar1 Introduction The press as the fourth estate in a vibrant democracy has immense significance. The press is supposedly a tool for the social, political and cultural development of a country. It is also supposed to be the voice of the people; an organ of the very basis of the press is debate and discussion. However the Indian press, while acknowledged to be one of the freest in the world, is in reality a monopoly press dominated by upper class and caste interests. This viewpoint is from the Dalit perspective. Press and Politics Historically, the press as an institution has an independent status. However, from its very inception, the press has been politically motivated. In India, the press has been exploited by the ruling classes for their political benefits and also for perpetuating and boosting their political and feudal and political - social- cultural structure. Thus the press instead of highlighting grievances of the masses has turned out to be a weapon in the hands of peer ruling classes. Thus it becomes highly pertinent to understand the nexus between press and politics. In the words of Dr. Rajani Kothari, ―the press as an organ for peer class is not only dominating oppressed classes but highlighting their grievances in the most comic manner. In the Indian context class and the caste are thus inseparable looking at the very existing structure of society‖. (Kothari: 1983). Scheduled Castes: A Background Note First of all, we should understand what is a scheduled caste? Those people who belong to the last varna namely the shudra and Avarnas, include many caste groups which have suffered social and economic inequality for ages; particularly those people who were outside the varna system were known as avarnas. These avarna castes were officially defined as depressed classes or weaker sections in 1931. These castes were systematically listed in the 1931 census of India. The degrading term 'untouchable' was changed by the British administration to 'Depressed classes' Gandhiji called them 'Harijan' meaning people of God. This word in Marathi, Gujarathi, Hindi, and in other Indian languages means a child whose father's identity is unknown, hence of bastard progeny (Kamble N. D.: 1974). Therefore, the name Harijan was not only disliked but was hated and opposed by the untouchables. As a result there was a wild outcry, agitation and strong opposition to the bill using the word 'Harijan' in the Bombay legislative council. So it was duly relpaced by the term 'Scheduled Caste' in 1938, Which continues to be used in government records Dr. N. V. Sangvikar Dept. of Communication and Jouralism, University of Pune 1
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and circulars even today. But finally it was left to the untouchables themselves to coin a new name for their identity: Dalit. Dalit literally means broken, oppressed and socially, economically marginalized but symbolically it implies assertion of one‘s own autonomous identity. This acceptance of the term suggests the deep rooted consciousness of strength and character to build one‘s own destiny in one‘s own hands. The rise of Dr. Ambedkar After the great struggle by Dr. B.R. Ambedkar, the Scheduled Castes obtained some safeguards in India, While Mahatma Gandhi desired to improve their condition, he was aware of the political implications of losing them to other religions. So he undertook a fast unto death against Dr. Ambedkar's proposal of 'Separate electorate' for the scheduled castes. The final agreement' The Poona Pact' which gave the scheduled castes reservations was based on the implicit understanding that the scheduled castes would not leave Hinduism. After the Poona Pact with Gandhi, a leader of National Congress in 1932 at Pune Dr. Ambedkar put some conditions which were not sufficient to represent the Scheduled caste and hence was strongly condemned by the Dalit even today and agreed to leave the separate electorate for Dalit. After independence considering the agreement between Mahatma Gandhi and Dr. B.R. Ambedkar, the constitution of India invoked various provisions for the protection and promotion of Dalit or the scheduled castes under article 46 of the constitution of India, with special care to the educational and economic interests of the scheduled castes and the scheduled tribes and to protect them from social injustice and all forms of exploitation. Elenor Zelliot says ―A white man cannot write black literature". Though he can write wonderfully well about black society, John Griffin a white American sociologist painted himself black, lived in a ghetto, for two months and then wrote a book which he claimed faithfully represented an insider‘s view of black society in America but the blacks asserted that despite this attempt at identifying with them he was unable to fully capture the story of their plight. How The Press Is Politicised The press was never issue oriented but instead supported the criminals and politicians in their petty feudal struggles. The press has failed in promoting the ideology of sociopolitical and cultural development of the oppressed class. Indeed, newspapers in India have played an obvious political role in balancing and changing the power structures of society. The much debated observation of Thomas Jefferson still holds. "Were it left to me to decide whether we should have a government without newspapers or newspapers without a government, I should not hesitate a moment to prefer the latter". The Indian experience of the power of the press was seen in the colonial setting during the independence movement. The same situation has been continued even after the colonials left the country. The significant pointers, were the papers of Mahatma Gandhi Young India and Harijan, and that of Lokmanya Tilak- Kesari. Both these leaders used
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the press to achieve certain political ends. Tilak and Mahatma Gandhi had used their press as organ to preach their ideology and achieve what they thought was Independence. Soon the people of the country come to realize that they are physically independent from the colonials but tightly bound to the caste hierarchy which jeopardized their very human existence. History has proved beyond doubt that survival in such a system was inhuman. The social reform movement was then the result of the same evil social system. Like the various social movements during the freedom struggle, the saviors of the oppressed classes saw the power of the press and decided to use it to free themselves from the shackles of Brahminism. The foremost journals of the oppressed classes were: the Din Bandhu (1877) - Brother of oppressed. Din Mitra (1910) - friend of the oppressed was the spokesman of Satya Shodhak Samaj (Truth seeking Society).'Justice party' of Madras had two Journals 'Dravidan' and The Justice', 'kudi-arasu', was the spokesman of E. V. Ramaswami's 'self respect movement (Bahujan Voice :1986 ). Gopal Baba Valangkar, a retired soldier of Ratnagiri, began the first Scheduled Caste newspapers in Maharashtra (1903) and sent a petition to the British government protesting against the closure of the army service to the untouchables and addressed a plea for better treatment publicly to Hindu leaders (Zelliot 1992). In July 1908 Janba Kamble started 'Somvanshi Mitra'. But the voice of the oppressed class become meaningful when Dr. B.R.Ambedkar started his own news papers ―Muknayak' (1920), 'Bahiskrit Bharat' (1927) Samta and Janta (1930) and Prabuddha Bharat (1955) (Nirmale Harichandra,1987). These newspapers were used by Dr. Ambedkar to articulate his opinions and to lead voice to the oppressed and to fight against injustice in Indian society. However, these few newspapers were not forceful enough to make a dent in the caste-based society. Status of the Press of The Oppressed Classes Why did the Dalit and in particular the Scheduled castes have their own newspapers? Was there anything wrong with the other mainstream dailies? What made the Dalit and scheduled castes in particular a non-representative issue in this press? These are some of the questions addressed in this article. Also at this juncture one needs to assess the status of the scheduled caste-press in India today and also the reaction of the public towards this press. The scheduled caste press is spread all over the nation with many periodicals, fortnightlies, weeklies and dailies being published by them. The insecurity of their existence and devotion to the weaker sections are the moving objectives behind the survival of this press According to V.T. Rajshekhar, editor of the Banglore based 'Dalit Voice', these newspapers suffer from financial problems and hence cannot afford to pay for news and features. "They lift news from the news bulletin of Akashvani and Doordarshan and translate various articles from various English and Hindi periodicals. They can neither afford a well trained staff nor afford to subscribe to news agencies" (Rajshekhar 1989).
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This is a dilemma for the press of the scheduled castes as Waman Meshram, Editor of 'Bahujan voice' states, "These papers have a good circulation among weaker sections; However, they are rarely noticed by the non - backward class people." (Meshram 1986) There are a million stories out there waiting to be told. If only we allow the storytellers to do the telling‖. In 2006 the Centre for the Study of Developing Societies (CSDS), New Delhi, conducted a survey which found that ―of the 315 key decision-makers surveyed from 37 Delhi-based (Hindi and English) publications and television channels, almost 90% of decision-makers in the English language print media and 79% in television were...from the ‗upper caste‘?‖. We cannot argue that the absence of Dalit journalists is the result of a conscious discrimination by the management of a media because there is no evidence that newspapers had caste criteria for recruitment of their personnel. Moreover, the opaqueness in the process of recruitment in media organisations makes it difficult to come to a definite conclusion. But informal factors, like journalists‘ networks may influence the recruitment process. In Indian society, human networks mostly function within the formula of caste. The reality of Dalit absence in Indian media shows the inattention of managements in the media to the social diversity of the editorial desk. It has been reproducing the social prejudice in the content of the media for the last 60 years. In The Newsroom In the United States it was observed that, ―There is no doubt that, from the standpoint of social responsibility, achieving a balance of staff in our newsrooms that more accurately reflect the make-up of the communities we serve is the right thing to do‖ (Benson 2004). In 1975, the American Society of News Editors (ASNE) found that blacks/other social minorities comprised only 3.95% of the journalistic workforce in America. At its annual conference in 1978, it set a ―Year 2000 goal‖ – by 2000, blacks/others must have proportionate representation in all American newspapers. Mainstream newspapers ignore all issues related to Dalit. When they do highlight the news then there is little follow up .This raises an important issue of representation of the Dalit and scheduled castes in the established press. Thus there appears to be an inherent bias against the scheduled castes in the mainstream dailies which are owned and run by the higher castes. The lack of diversity in the newsroom is surely a major culprit‖ and concludes with a suggestion ―to diversify the newsroom by consciously bringing in those sections (Dalit, tribal, OBC, and Muslims) of society who have hitherto been excluded.( Dalit and a Lack of Diversity in the Newsroom By: J Balasubramaniam Vol XLVI No.11 March 12, 2011). Kenneth J Cooper, an African-American and the then New Delhi bureau chief of The Washington Post, noted in the mid-1990s that ―India‘s majority lower castes are minor voices in newspapers‖ (Cooper 1996). in the late 1998 a Dalit organisation presented a memorandum to the Press Council of India. The memorandum was titled ―End Apartheid in Indian media – Democratise Nation‘s Opinion‖ and called for the creation of a national commission for democracy in the Indian media to ensure that by 2005 the caste composition of Indian media organisations was roughly in proportion to the numbers in the population (Jeffrey 2001). Robin Jeffrey
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writes in his article that, ―Almost no Dalit worked in the Indian press as reporters or subeditors. There were no Dalit editors and no Dalit-run dailies.‖ In India, there is a problem of the non existence of 'Journalistic Pluralism', meaning thereby not highlighting and covering various facts of the social dynamism. It deals with society as if it is the only problem of representation of ethnic and minority groups. In this context an Australian scholar, Eric Loo, rightly talks about a heuristic approach to challenging popular underlying assumptions in the media's general interpretations of ethnic issues (Loo: 1992) which is less prevalent in India. In continuing with this line of inquiry, The Khairlanji massacre also shows the ugly face of the media towards the Dalit issues, in which DNA was the first newspaper to carry the news but that was already a good eight days after the atrocity. I want to focus on three major questions: 1) What is the extent of coverage of Dalit and Dalit issues in the press? 2) How are the Dalit portrayed in the mainstream daily press? 3) Why is such a portrayal so common? What are the reasons for such portrayals? The present article restricts itself to the problem of representation of scheduled castes in mainstream dailies. It is sincerely hoped that this article would throw some light on the above mentioned questions and help in assuring the practice of journalistic pluralism which would in turn lead to an egalitarian society. As the article is aimed at understanding the coverage of Dalit and SC's in particular in mainstream English press, the contents of newspapers are divided as follows : 1) News stories of Scheduled castes 2) Politically motivated news. 3) News Related to development plans and their implementation. 4) Educational, Economic and Cultural news. 5) News stories about Malfunctioning of the system. Apart from just the stories, an effort has been made to do the proper classification of the type of coverage as signified by the placement of the news. The placement of a news story implicitly denotes the significance of the same and also makes the news value explicit. For example the page one top position is considered to be premier and is refer to as the lead (Joseph and Sharma:1991). Similarly, the 'Anchor Spot' at the bottom of page one acquires more importance. However, in the broader context again this raises a big question of why should there be discrepancy in presenting the news of social importance local, regional and at national level. It indicates the biased outlook and coverage to the news in the press. It would also be right here to ask the question by discriminating the News values. Does the press in India follow the ethical and moral norms? If not, then there got to be many structural adjustments with regard to press as an institution and its role as a mirror of the social, political and cultural changes of society. The study on representation of Scheduled Castes in the mainstream English do not get due representation in the mainstream English newspapers. But more than the
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quantification of the representation one has to look also at the type of representation these news stories on scheduled castes. Also one has to look into larger issues relating to this problem of representation 1) Any representation that should be more analytical in assessing the condition of the weaker section. 2) People from weaker section should be assimilated in the press as an institution. They would help in understanding and assessing the gravity of the issues. 3) People from different backgrounds for example culture, religion, politics is asked for their comments before the news is delivered. 4) Stereotyped form of news coverage is eliminated as much as possible. Will an ethnic media help? Or is the need for a change in the contemporary news practice of present day journalists? What are the ways of solving this problem? One possible solution lies in journalism Education i.e. with class room instruction in respect to larger ethnic issues. The point is for a real reassessment of the conventional media stereotypes of the scheduled castes. In order to make the media content more diversified and socially releavant, the policy of social inclusion becomes inevitable. There are two standpoints on admitting Dalit into the media industry; one is the moral view that the people who form close to 20% of the country‘s population must have their say in the nation‘s opinion. From the commercial point of view, if the media rejects the demand of Dalit content, it may lose circulation in the future. Thus, there is a growing need to study the relationship between media and ethnicity, with a specific focus on the problem of representation of Dalit. This research paper explores the issue of Dalit inclusion in the media industry. It argues that underrepresentation of Dalit in Indian media leads to an exclusion of news on Dalit. References: Benson, Neil (2004): Diversity in the Newsroom-Employment of Minority Ethnic Journalists in Newspapers, ―A Report by the Training Committee of the Society of Editors‖, October. Buvinic, Mayara et al ed. (2005): Social Inclusion and Economic Development in Latin America (Columbia: IDB). Cooper, J Kenneth (1996): ―India‘s Majority Lower Castes Are Minor Voice in Newspapers; Few Journalists, Periodicals Advocate Interests of the Underclass‖, The Washington Post, 5 September. Gorringe, Hugo (2006): Untouchable Citizens (New Delhi: Sage publications). Jeffrey, Robin (1999): India‘s Newspaper Revolution: Capitalism, Politics and the Indian Language Press, 1977-97 (New Delhi: Oxford University Press). Prasad, Chandra Bhan (2004): Dalit Diary: 1999-2003 – Reflections on Apartheid in India (Chennai: Navayana Publishers). (2001): ―[Not] Being There: Dalit and India‘s Newspapers‖, South Asia, Vol 24 (2): 225-38. Robin Jeffrey (2 001): ―[Not] Being There: Dalit and India‘s Newspapers‖, South Asia, Vol 24 (2): 225-238. Teltumbde, Anand (2008): Khairlanji: A Strange and Bitter Crop (New Delhi: Navayana Publishers). Uniyal, B N (1996): ―In Search of a Dalit Journalist‖, The Pioneer, 16 November. Dalit and a Lack of Diversity in the Newsroom. By: J Balasubramaniam Vol XLVI No.11 March 12, 2011.
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Casting/De-casting Identity; the Gandas of Western Odisha Saroj Kumar Mahananda1 These days we hear a lot about identity, identification and identity formation in literature and their relation to race, gender and the margins; we have had a wide range of arguements on both the theoretical and practical aspects of identity formation. While on one hand we deliberate upon philosophical abstractions on the issue of identity on the other we listen to the practical explanation of the same in relation to the Indian situation where identity is not merely a subject matter to be reduced to the psychological concept of ‗id‘ or the post-modernist construction of ‗auto-identity‘ or ‗allo-identity‘ or for that matter the post colonial concept of ‗self‘ or the ‗other‘. If we apply our mind seriously we will find that the question of identity formation in India is a completely different thing which cannot be really explained by the European theories. While the European theories try to explain the concept of ‗individual identity‘ India presents a picture of ‗collective identities‘. Here in India, one is invariably born into a certain identity and barring a few exceptions, one has no choice in the matter of his/her identity. Although some of the prominent markers of identity like religion, region or language can be given up there is one identity which can never be got rid of- it is the identity of caste. Once born into a certain caste one dies with it. If one is born into an advantageous caste one has the entire world to enjoy; but unfortunately if one is born to a disadvantageous caste s/he is doomed forever. Since the material and spiritual premium attached to caste is so great it is obvious that there will be politics and clever machination behind the ‗ascribing and prescribing‘ of caste identity. It is in this context, this paper attempts to discuss the case of the Ganda caste of Western Odisha which is one of the ―Scheduled Castes‖ recognised by the Constitution of India. This paper presents the concept of ‗casting identity‘ in the sense of ‗casting aspersion‘ and explains how the Gandas, being in the receiving end of the social ladder, negotiate with their identity. When one talks about caste one is led to believe that it existed in India since the later Vedic age and must be a typical Hindu phenomenon and that probably the Colonial masters, who brought with them the western learning and rationality, had nothing to do with it; and that probably they must have rather eased the shackles of castes through their administrative reforms. But as one goes deep into what constituted the colonial knowledge of India one finds that the British required and continued with the country‘s oppressive hierarchical structure for their colonial interest. More than merely relying on the spurious logic of caste they went ahead to consolidate. Prior to the British, what went on in India in the name of Puranas and Shastras had least historical value; but since the British claimed to have brought with them the rigour of empiricism it gave them the authenticity of ethnographic writing. But as we shall see in the following pages most of what went on as ethnographic writing was as spurious as 1
Saroj Kumar Mahananda Assistant Professor, Department of English, Jamia Millia Islamia, New Delhi-25
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the Puranas and did more damage than the later. During the colonial period the Gandas, perhaps just as any other untouchable castes of the country, were distortedly portrayed as servile, impure and having criminal tendencies; and during the pre- independence era these negative images went into the making of the Ganda identity which further pushed the community into the quagmire of untouchability. On the contrary, the community‘s self-image as found in its folktales and myths tells a different story. The community does not ‗identify‘ itself with these negative images. The cultural historians of the community have gone back to their local oral narratives to document their cultural history which shows them as a prudent people with a thriving, vibrant culture of its own [and for this purpose I would be referring to Basudev Sunani‘s Dalit Sankrutir Itihas (2009)(History of Dalit Culture) which is a comprehensive document on the life, culture, mythology and music of the community]. Before looking at the community‘s self-image through Sunani‘s History we may start with the profile of the Gandas in the Government document and then to revisit their portrayal in the colonial narrative. The Ganda: A Profile The term Ganda refers to a caste in Western Odisha and is different from Gond (which is the name of a tribe). ―They inhabit the districts of Sambalpur, Bargarh, Deogarh, Sundargarh, Balangir, Kalahandi and Koraput. Apart from Odisha, the Gonda population is distributed in Madhya Pradesh, Bihar, Andhra Pradesh and West Bengal‖ (Patnaik and Mohanty, 6). According to K S Singh, who compiled The Scheduled Castes (1993) under the Governmental Project ―The People of India; National Series‖ on behalf the Anthropological Survey of India, ―the Gandas are concentrated in the Western districts of Orissa.‖ Their population, according to the 1981 census, was supposed to be 418,956. They speak in Oriya both at home and outside and write in the Oriya script, but the Ganda living in Sundargarh district speak Laria. The Oriya language and script are used for inter-group communication. They are non-vegetarians with rice as their staple food, supplemented with pulses, vegetables, roots and tubers. The Ganda are divided into Oriya Ganda, Laria Ganda, Kandria (Kanadharia) Ganda, Kabria Ganda and Sahria Ganda and each of these are further divided into a number of totemic clans (bansa), namely, Nag, Bagh, Podha etc.(516-517) The Gandas in Colonial Narratives Among the colonial writers who have written about the Gandas are H.H. Risley, E.T. Dalton and R.V. Russel. Although there are variations and contradictions in their accounts all the colonial ethnographers more or less agreed on the low status of the Gandas in the society. In their book, The Tribes and Castes of the Central Provinces of India (1916), R V Russell and Rai Bahadur HiraLal, write that the Ganda was a ―servile and impure caste of Chota Nagpur and the Uriya Districts...In this Province the Gandas have become a servile caste of village drudges, acting as watchmen, weavers of coarse cloth and musicians.‖(14) These writers are in agreement with H H Risley, when he discusses about one of the sub castes of the Ganda in his Tribes and Castes of Bengal (1891):
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…those pans who live in the villages of the Kandh tribes, work as weavers and perform for the kandhs a varieties of servile functions…these pans who serve Hindus and or live in villages of their own and then come to be ranked as a separate sub-caste as regards those slave class alleged to be included in the group. We know that an extensive traffic in children destined to human sacrifice used to go on in the Kandh Country, and that the Pans were the agents….(157) When Risley calls them as agents of supplying humans for sacrifice, Dalton calls them bastards: ―The agents employed were usually people of the Pan or Panwa class, a low tribe of bastard hindus who are found diffused amongst the population of all Tributary mahals, under different denominations, as Pan or Panwas, Chiks, Gandas and Panikas‖(286). Russel and HiraLal contradict themselves while following the Bramhanical stereotypes they portray the Ganda as criminals, ―the Ganda of Sambalpur have strong criminal tendencies which have recently called for special repressive measures. Nevertheless they are usually employed as village watchmen in accordance with long standing custom.‖(17). Thus, from the above narratives we find two negative images of the community. One is that they are products of mixed relationship. The other is that they are criminals. But such vilification by the colonial narrative does not end with this. It also portrays the Gandas as having no particular custom of their own. Russell and Hira Lal never stop trivializing the Gandas as they repeat themselves about the untouchable status of the Gandas: The Gandas principally worship Dulha Deo, the young bridegroom who was carried off by a tiger, and they offer a goat to him at their weddings. They observe the Hindu fasts and festivals, and at Dasahra worship their musical instruments and the weaver‘s loom. Being impure, they do not revere the tulsi plant nor the banyan tree or pippal trees.‖(16) Similarly Dalton‘s ethnographical account also tries hard to prove that the Gandas were devoid of any particular custom of their own: We have besides thousands of weavers in the Pan or Panwas, Gandas, Chiks of the Southern Tributary Estates, and the Pan and Panikas of western districts. In features these people are Aryan or Hindu rather than Kolarian or Dravidian. Their habits are much alike; repudiating the Hindu restrictions on food, but worshipping Hindu gods and goddesses, and having no peculiar custom which stamp them as other races‖ (Dalton 325) What do these narratives prove? To my mind, it is singularly important to revisit these narratives because it is the colonial narrative which works as a bridge between the Manusmriti (document of slavery) and the Constitution of India (document of liberation). In course of the revisiting one can see how the colonial narratives, blinded as they were by the effects of Brahmanism and Brahmanical texts, and contrary to the popular perception of being impartial, have been completely prejudiced in documenting the history of the people. According to Nicholas B Dirks,
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When Buchanann was commissioned to undertake his survey....Buchanann‘s journal makes many mentions of Brahmans, in large part because Brahmans were contacted on a regular basis by him for information regarding the histories and customs of particular places. As was the case for Mackenzie as well, Brahmans were widely accepted as the local literati, and even when they were not the specific objects of inquiry, they were referred to by others as those who could provide reliable accounts of matters ranging from local history to sociology, from revenue systems to the existence of local texts and records.(116) The colonial dependency on the priestly class was so acute that the whole colonial ethnographic project seemed to have begun with the Brahman and ended with the Brahman. In recounting one of many episodes where the Brahman correspondents of H H Risley literally drowned him with pure fictional accounts, Dirks writes, Babu Tara Prasad Chatterjee submitted his report on the castes of Bengal based on the ―Bramha Vaivarta Purana‖. This Purana followed the authority of Manu as regards the four original castes, and placed the Brahmans at the top of the caste hierarchy in clear fashion... Babu Tara Prasad Chatterjee gave a long list of ―mixed castes‖ and noted the reasons for why certain castes had fallen in status. The carpenters, for example, had been degraded for unpunctuality in supplying wood implements for the Vedic sacrifice, the painters had been degraded by a Brahmanical curse for neglecting orders to paint, and the goldsmiths had been degraded for stealing gold from Brahmins.(216-217) It is pertinent to note that no less an authority than H H Risley who was to become the Commissioner for the 1901 Census and Director of Ethnography for India in 1901, ―depended almost entirely on Brahmans and other higher castes for his materials on caste. (218). Referring to Risley‘s absolute reliance on Brahmanical sociology of knowledge Dirks writes, He deferred wherever possible to the Manu Dharma Sastras and other puranic sources that served in part as later commentaries on Manu. And he organized his entire understanding of caste structure and rank according to Brahmanical indices such as the acceptance of food and water, the use of priests, and origin stories concerning duties and obligations, and ritual proximity to and functions relating to Brahmans. Because of his single minded obsession with the racial origins of caste, he married his own late 19 th century version of scientific empiricism with the powerful combination of early 19th century Orientalist knowledge and the clerical Brahmanical opinion that permeated the middle echelons of colonial administration in the localities. (218) From all this, one realizes that the colonial historiography was closely following the hegemonic ideology of actively marginalizing and criminalizing any caste which didn‘t find favour with the Brahmins; and thus the colonization of India was not a singular effort by the British but a product of the joint venture by the Brahmanical supremacy and the British colonizing mission. And yes... it is a well known fact that the mainstream Bramhanical Hindu culture, which was instrumental in not only shaping the Colonial Historiography of India but also in building up a nationalist historiography of the country, did not have any place for the untouchable castes like the Gandas.
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Be that as it may, let‘s come back to the issue of the Gandas. How does the community see itself? Given below are some of the pointers which may define the Gandas‘s idea of themselves: 1. Mythology: Contrary to the Colonial depiction of the Gandas as a people without any respectable tradition or custom, the Gandas have a very elaborate folklore about the origin of their caste. According to Basudev Sunani, ―Based on the traditional and cultural coexistence of the Gandas on the banks of the Mahanadi, near Sambalpur, one can safely assume that they were one of the original inhabitants of the place.‖(12) The origin myths of the Gandas do not go to any Brahman Rishi or Gotra rather it goes back to a King named KolBhoj from the Naga clan who had four sons: Ganga, Gagarang, Yadu, Kadam. The story has it that from Ganga came the Gond tribe; from Gagrang came the Gandas; from Yadu were born the other castes; and from Kadam the Kondh tribe. Almost with a reminiscence of the Pashupati and mother Goddess of the Indus Valley Civilization, all the four sons of King Kolbhoj were said to have born of the blessings of Shiv and Parvati who gifted the Trishul and dambru to the children of the Gagrang, i.e. Gandas. 2. Cultural Practices: a. Megaliths: The Gandas are some of the few people in the country who bury their dead and erect a megalith (single burial stone towards the head, in the north of the burial) as head stone. This practice of erecting megaliths throws some light on the antiquity of the people. b. Duma: The Gandas have a unique practice of believing in Duma, which cannot be translated exactly into English as it means neither spirit nor soul nor a ghost. They believe that when a person dies he or she remains in the form of a spirit for a few days; thereafter on the third day or the tenth day as the case may be, after the purifying rituals he or she is invited and escorted home with a special technique involving a thread-way and drum beat, from the outskirt of the village to be anointed and enthroned in the Pidar (the sanctum sanctorum within the house). That means a spirit becomes Duma only when it is anointed and enthroned in the Pidar and not otherwise. As long as the spirit is not brought home it remains a spirit or depending on his/her nature, a ghost. Through the belief in Duma system, it is believed that the family remains intact as all the forefathers are worshipped as Dumas in each household. c. Marriage: Unlike the Saptapadi system of the Aryan/Bramhanical tradition the Gandas have a unique tradition of marriage whereby prior to their actual marriage with their human partner every adolescent boy and girl are married off to the Branch of the Mahua tree (this celebration is known as Kanabara). Thereafter they are free to marry anyone of their choice. Unlike the Kanyadaan of the Brahmanical tradition which incidentally considers the woman as the property of the father to be transferred (from one owner to another -from father to husband) or gifted to the Bridegroom necessarily involving the horrific dowry system, the woman is not gifted away among the Gandas. d. Music and dance: The Gandas have a very elaborate system of music and dance which tell of the vibrancy of their life. The famous Sambalpuri music and dance of
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Odisha are nothing but the expression of the joyful energy of the Gandas. Further, erotic and semi-erotic lyrical songs like Dalkhai, Maailazada, Rasarkeli celebrate the jubilant spirit of the community where both man and woman dance together. e. Language and Literature: Mostly on the realm of the oral literature they have a huge treasure of poems and anecdotes in their local dialects which tell about their life in proximity with nature. f. Divinities: Barring a few male gods like Babu Rai, Guru Budha and Kana Bhainra, almost all the divinities worshipped by the Gandas are the female deities. This reinforces the idea that unlike the Aryan pantheons there is more of matriarchy rather than patriarchy in this system. Conclusion For the Gandas their ―identity‖ as an untouchable caste was first ascribed to them by the hegemonic Hindu system and later consolidated by the Colonial ethnography. But the community has shown utmost resilience in not giving in to the coercive strategies of the predominant tradition rather it has stood the ground silently working on its symbolic oral and cultural wealth. Now with the growth of awareness among the people about their unique life style and culture the Gandas of the 21st century have started not only celebrating their identity but also asserting it in various ways. After a long phase of casting and de-casting of identity upto the Colonial era can we call this process recasting of identity? Bibliography Dalton, E.T. Descriptive Ethnology of Bengal. Calcutta: Indian Studies, 1960. Dirks, Nicholas B. Castes of Mind; Colonialism and the Making of Modern India. New Delhi: Permanent Black, 2006. Patnaik, Nityananda and S.C. Mohanty. The Ganda: A Scheduled Caste Weaver Community of Western Orissa. Bhubaneswar: THRTI, India. Risley, H.H. The Tribes and Castes of Bengal. Calcutta, Bengal Secretariat, 1981. Russell, R.V. and R.B. Hira Lal. The Tribes and Castes of the Central Provinces of India. London: Macmillan and Co. Ltd, 1916. Singh, K.S. The Scheduled Castes. New Delhi: OUP, 2012. Sunani, Basudev. Dalit Sanskrutir Itihas(Odia) History of Dalit Culture. Nuapada(Odisha): Eeshan-Ankit Prakashani, 2009 Thompson, Paul. The Voice of the Past: Oral History. Oxford: OUP, 1988. White, Hayden. Tropics of Discourse: Essays in Cultural Criticism. London: Johns Hopkins University Press, 1982.
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A Subaltern Critique of the Brahmanic Discourse of Power in Jotirao Phule’s Gulamgiri Mukesh Kumar Bairva1 This paper studies Jotirao Phule‘s book Gulamgiri (1873) in the context of the radical anti-caste movement he had launched in the nineteenth century. Phule was the first man in modern India to wage a struggle for the liberation of the lower castes. As a social revolutionary he presents a socio-cultural analysis of Brahmanism. He spearheads a multi-pronged struggle to reconstruct society on the matrix of equality, justice and reason. He discerns a close relationship between knowledge and power much before Foucault and Edward Said do. He understands Brahmanism as an ideological and institutional system of hegemonising knowledge and power. He maintains that before trying to overthrow the material power of the upper castes, it was important to attain the knowledge of this exploitative system, and for this purpose he attempts a ‗contrapuntal‘ reading of Hindu mythology and history The geneology of the antiBramanic discourse can be traced back to Buddhism‘s attack on Hinduism, Bhakti saints‘s dissenting voice against caste hierarchy and the emergence of Jotiba Pule as an subaltern organic intellectual. But before situating Phule in the tradition of anti-caste thought, it is important to delineate the concept of discourse. Discourse in common parlance may be defined as verbal communation; a formal treatment of a subject in speech or writing; to speak or write about something formally; formal and orderly expression of ideas in speech or writing. Michel Foucault in The Archaeology of Knowledge (1972) has offered three definitions of discourse: (a) ―discourse is the general domain of statements (b) discourse is the individualizable group of statements (c) discourse is a regulated practice that accounts for a number of statements‖. By ―general domain of statements‖, he means to refer to all utterances and statements which have been made and which have meaning and which have some effect. By ―individualizable group of statements‖, he implies the utterances which seem to form a grouping, such as discourse of femininity. Moreover, his idea of discourse as ―a regulated practice that accounts for a number of statements‖, hints at the unwritten rules and structures which produce particular utterances and statements. Sara Mills opines out that Foucault is less interested in the actual utterances / texts that are produced than in the rules and structures which produce particular utterances and texts.So, the concept of discourse focuses on the relationship between power relations and the way these shape the production of utterances and texts. In other words, discourse refers to a constellation of utterances or sentences, statements which take shape in a social context, which are governed by that social context, and which help that social context continue its existence. Discourse is governed by an ensemble of rules
1
Mukesh Kumar Bairva Assistant Professor, Department of English, P.G.D.A.V College (M), Delhi University, Delhi
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which lead to the distribution and circulation of certain utterance and statements. Some statements have wider circulation and other have restricted circulation. For instance, the Hindu religious texts are found in wide circulation in India, whereas other religious texts have restricted circulation. The reason lies in the fact that the the former enjoy structural support of Brahmanical Power Structure in our caste society. So, the idea of exclusion is central to Foucault‘s concept of discourse. He argues that everything is discursive; everything is apprehended and constructed through discourse. It does not indicate that he denies the existence of external objects or events. But our perception of these objects or events is discursive. For example, people perceive earthquake differently. Some view it as a natural phenomenon; some apprehend it as an expression of God‘s. Sara Mills points out that discourse does not emerge in isolation but in dialogue, in relation to or more often in opposition to other group of utterances. For instance, Dalit discourse has come into being in opposition to Brahamanic discourse. In Foucault‘s conception of discourse, individuals are not looked as passive subjects. Foucault is very critical of the notion of power as repressive. He, rather, understands power as repressive as well as productive; it produces as well as represses. Discourse is an organized practice of exclusion. It structures both the sense of reality and the notion of our identity. Foucault underlines the imbrication of power and knowledge; all knowledge is the result of power struggles. For example, the Brahmanic knowledge about the Dalit life world is premised on the misrepresentation of these people as intellectually and morally inferior and unclean lesser human beings. Therefore, Dalit discourse can be understood an attempt to counter this negative and false portrayal which is supported by the Brahmanic power. Phue challenges the mythology of Brahmanic supremacy by deconstructing the Hindu religious texts. Every attempt towards producing knowledge is a claim for power. As a matter of fact, an individual is an effect of power relations. Foucauldian conception of discourse challenges the notion that knowledge is an expression of people‘s ideas. Rather, knowledge expresses ideas of a particular power structure. Foucault maintains truth is something which societies have to work hard to produce; it does not appear in a transcendental way. In fact, people endeavor hard to exclude certain forms of knowledge or truth from considering as ―true‖. For instance, brahmanical power structure in India excluded Dalit epistemology and the experiences of untouchables from the domain of knowledge. The configuration of power, knowledge and truth constitutes discourse for Michel Foucault. Discourse offers a way of thinking about hegemony- people‘s compliance in their own oppression. It does not assume that individuals are necessarily passive victims of systems of thought. One can note that in the Foucauldian scheme of things, discourse, power and knowledge are inextricably intertwined. The study of discourse does not distinguish between literary and non-literary texts, although discourse theorists know that there are institutionalized differences between the two. History texts are prioritized in relation to truth; autobiographical writings are valued more due to their supposed authenticity in relation to an authorial voice.
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Jotirao Phule endeavours to anlyse Indian history dialectically by locating the representation of conflict between brahamans and lower castes in the Hindu mythology. In this process, he exposes the nexus of knowledge and power. Braj Ranjan Mani in his book Debrahmanising Hisory holds the opinion that Phule led a campaign to confute the myth of golden Hindu era that was being valorised by the contemporary nationalists, he exposed the brahamanical self-interest in apotheosis of the past and maintenance of traditional order. Phule was born in 1827 in a family of fruit and vegetable growers (Mali) in Pune. He was educated in a Marathi medium school; married Savitribai in 1840; continued education in an English medium school during 1841-7. In 1848, he established a school- the first in anywhere in India- for the downtrodden girls. His father turned his son and daughter-in-law out due to his fear of high caste backlash but undeterred Phule set up more schools which admitted girls of all castes. Felicitated by the Department of Education for his educational work in 1852, in 1855, he established a night school for working people. This outraged the reactionary elements resulting in an abortive attempt on his life in 1856. In 1860s, he joined the widow remarriage campaign. In 1863, he established a home for illegitimate children and their mothers. After the death of his father, he threw open the water tank in his compound to the untouchables. Phule was a product of the oppressive social environment. Born into a shudra family in Maharashtra within a decade of the collapse of Peshwa rule in 1818, he also faced the indignities and humiliations routinely heaped on the lower castes. The caste system had become more rigid during the Peshwa rule. But even the British rule became instrumental in strengthening the entrenched brahmanical hegemony. In other words, the British rulers cemented a conscious alliance with the native elites. The British coopted the literate and articulate priestly-feudal elites and gave them new opportunities. In the new economic and political scenario, the brahmans monopolized colonial jobs. Being inspired by Buddha, Kabir and Tukaram, Phule aims to annihilate caste system. He critiques Sanskritization as a means of mobility within caste structure. He emphasizes that sacerdotal literature was produced to legitimize and justify caste system and establish the cultural hegemony of the upper castes. Rosalind O‘ Hanlon in her book Caste, Conflict and Ideology: Mahatma Jotirao Phule and Low Caste Protest in Nineteeth- Century Western India argues that historians have paid less heed to the organisations and ideologies which emerged among the lower caste social groups who did not participate in eary nationalist politics, or who opposed their programmes. Phule‘s Gulamgiri (Slavery), written in Marathi but with an English introduction, was published in 1885, the year Indian National Congress was founded. The Brahmins Phule attacks are usually ―moderates‖, ―liberals‖ and ―reformers‖, associated with organisations such as the Prathana Samaj, Brahma Samaj, Sarvajanik Samaj and the Congress. He looks at caste as slavery, as vicious and barbaric as the enlavement of the Africans in the United States, but predicated in India not only on open conquest and subordination but also on deception and religious illusion. His contrapuntal readig of caste unveils how the Hindu religious texts played a crucial role in creating false consciousness in Indian society. Phule as a subaltern organic intellectual contributed to the formation of Marathi non-Brahmanic public sphere, which, according to Anupama Rao,was marked by a
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critique of caste hegemony and the ritual and temporal power of the Brahmin. She maintians that in the latter part of the nineteenth century, Jotirao Phule‘s works against Brahminism employed forms of speech and rhetotical style associated with the rustic language of the peasants but imbued them with the clarion call for human rights and social equality to formulate a unique discourse of caste radicalism. Phule‘s political activities, like those of the Satyashodhak Samaj ( Truth Seeking Society), demonstrate a careful obsevation of the changes brought about by colonial modernity, specifically the emergence of ―new‖ Brahmin, a product of the colonial bureaucracy. He embodies a shudra vision which seeks to alter the terms of the dominant order. He sees the caste system as the underlying basis of Hinduism and tries to unmask the culture of oppression that it sustains, the inhuman slavery that it sanctions. For instance in his reinterpretation of the Aryan theory, the Aryans emerge as callous and violent invaders who enslaved an egalitarian society and thrust a hierarchical and exploitative system with Hinduism as its legitimating ideology. He writes: ―The original (Iranian) ancestors of the bhats waged a war against the original inhabitants in this land long long ago and after defeating them, turned them into their slaves. Later on, intoxicated with their power, they exploited every opportunity to produce crafty and cunning books and built, as it were, a strong fortess of these books in which they imprisoned all the slaves for generations. There they have been torturing them in various ways and enjoying themselves at the cost of the slaves.‖ Gulamgiri (1873) is a scathing critique of brahmanical culture. It was a manifesto of revolt against the caste society. Written in the form of dialogue, the book excavates the history of brahmanical domination and endeavours to rewrite history from subaltern perspective. It demonstrates how Hindu mythology became the scaffolding of hegemonic socio-cultural order. Phule underlines that the draconian and inhuman laws against lower castes can be explained only in terms of a war between shudras and brahmans. In Gail Omvedt‘s words, Phule turns Tilak‘s theory of Brahman superiority on its head, quite similar to the way Marx standing Hegelian dialectics on its head, to construct a theory of contradiction and exploitation. By inverting the traditional Aryan theory, Phule takes his critique of Brahmanism and caste to mass level. She also argues that Phule‘s theory can be seen as kind of incipient historical materialsim in which economic exploitation and cultural dominance are inextricably intertwined. G.P Deshpande alterts us to the fact that Phule sees caste both as a category in the productive process, and something that facilitated the bramanical dominance. Therefore, Phule reads caste as a category of both the base and the superstructure of Indian society though he does not use these terms because they were not available to him. The ideological base of brahmanical power and hegemony lay in the ancient scriptures and religious literature. The brahmanical ideology is exclusionary and oppressive in the sense that it pedestalizes upper caste and marginalizes, heaps indignity, humiliation and disabiities on the lower castes. It posits the domination and superiority of the brahmans as divinely ordained and natural. The main intent of the subaltern discourse underlying Phule‘s Slavery (1873) is to demystify and debunk the myth of divine origin of the caste hierarchy. It shows that there is nothing sacred or
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religious about brahmanism. The upper castes have mentally colonized the lower castes by using religious scriptures in the popular culture and oral tradition. So, in order to dismantle the brahmanic cultural hegemony, this book heralds a counter- cultural movement. With this framework at his disposal, Phule offers a contestatory account of brahmanic histories, scriptures and myths. Phule reconstructs the history and mythology so as to unite all women and toiling classes against their common historical and cultural adversaries. He links the present oppression with past atrocities and portrays the ancient history of India as an endless struggle between the brahmans and shudratishudras. He analyses the caste system from historical and materialist perspective. He writes subversive tracts against brahmanism and vociferously attacks its philosophical and metaphysical foundations. He jettisons the theory of karma which traces everything including individual suffering and social or caste status to the karma of previous births. He points out that brahmanism as a discursive formation has positioned the upper castes in economically, socially and politically powerful locations; brahmanism interpellates shudratishudras as slaves, structures their consciousness and constitutes their world itself; they lose their dialectical relationship with the world culminating in their meek submission to the brahmanical forces. Likewise, Phule denounces the incarnation theory which postulates that Vishnu assumed different incarnations at different times to ‗save‘ society form chaos and anarchy. Deshpande argues that this theory is at the heart of brahmanic religious system as it dissolves the contradiction between polytheistic religious practices and monotheistic Vedantist metaphysics. He interprets the various incarnations of Vishnu as different stages of Aryan onslaught on the original inhabitants of India and unveils the atrocities of various godheads. Gulamgiri is a deconstructive reading of Indian society and history; here Phule‘s conception of Indian society is dichotomous- brahmans and shudratishudras. He endorses the Dravidian theory to counter the prevalent Aryan mythology and envisages a Bali-rajya premised on equality and justice in opposition to Ram- rajya based on the varna-dharma. In contrast to brahmanical historiography which traces the first colonial encounter to the Muslims and then the British, Phule depicts the Vedic Aryan as the original colonizer of the indigenous people. These violent invaders imposed oppressive socio-religious practices on the local populace in order to keep them in permanent subjugation; they employed caste system as an instrument to mask their original act of usurpation and ensured their perpetual domination. Reinterpreting the brahmanical mythology- the incarnations of Vishnu; the story of king Bali and the dwarf Vaman; the legend of Parashuram‘s extirpation of the Kshatriya, etc. – Phule contends that these symbolize the real history of ancient India, deliberately mystified by the brahmans, so as to conceal their misdeeds and consolidate their power over the lower castes. In Gulamgiri, the politics behind reinterpreting Hindu mythology is to reject the brahmanical historiography from a shudratishudras perspective. The richness of Phule‘s imagination lies in the fact that he is able to see and establish the link between some aspects of women‘s position to the brahmanical order; he seems to imply that the end of the Arya-bhat(brahmanic) domination would ensure man-woman equality. To that extent, the subordination of women is a part of the larger process of the subordination of
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the shudratishudras. For him, a brahman woman was as much shudratishudras as a dalit woman. It was a modern and gendered view. The fact that Phule spoke so powerfully against caste domination in the 19th century confutes Spivak‘s statement that the subaltern cannot speak. In fact, he emerged as subaltern organic intellectual of sort; his writings offer us the archaeology of the material conditions of brahmanic knowledge and thought. His book Slavery exhibits that knowledge is an integral part of the struggles over power, and in producing knowledge, one is also making a claim for power, for instance, brahmans constructed the knowledge of Indian history and society in such a way that they placed themselves at the top in the caste hierarchy and excluded the lower castes from all social participation. Thus, Phule‘s Gulamgiri deconstructs the brahmanic discourse of power and challenges the so-called eternal and unassailable Hindu socio-cultural order. Works Cited Deshpande, G.P. (ed.) Selected Writings of Jotirao Phule. New Delhi: Left Word, 2002 Foucault, Michel. The Archaeology of Knowledge. Translated by A. M Sheridan Smith. London and New York: Routledge, 2002 Foucault, Michel. The History of Sexuality:1 Translated by Robert Hurley. London: PENGUIN, 1998 Hanlon, O‘ Rosalind. Caste, Conflict and Ideology: Mahatma Jotirao Phule and Low Caste Protest in Nineteenth- Century Western India. Raniketh: permanent black, 2012 Mani, Braj Ranjan. Debrahmanising History: Dominance and Resistence in Indian Society. New Delhi: MANOHAR, 2013 Mills, Sara. Discourse. London and New York: Routledge, 2013 Omvedt, Gail. Dalit Visions. New Delhi: Orient Longman, 2006 Rao, Anupama. The Caste Question: Dalit and Politics of Modern India. Ranikhet: Permanent Black, 2010
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The Role of Savitribai Phule in the Emancipation of Women in India Siddaramu B1 Abstract: Savitribai Phule‘s initiatives related to women‘s education and their liberation from the cultural patterns of the male-dominated society is remarkable. Emancipation of women was the great mission her life. She became a first female teacher and started teaching for female children. She felt that there is a need to bring students into higher consciousness. This should be only value of a teacher. Out of love teacher can put students correct. If that is not done education system will maintain the statuesque in the society. Creativity should not be destroyed in the name of discipline, obedience and comparison. If there is no space for the creativity of the children either they go through psychological trauma. Education activities should be pleasurable to children. Otherwise they appear, reappear and disappear from the school. Education activity should be pleasurable. It should not become miserable. Parent and teacher should stop comparing children with other children. Education system should be students friendly. There should be an enough of space for children creativity. She educated children about what kind of restriction caste has imposed on women. How it has not encouraged the education of women; how it has not given equal participation for them in religious discussion, political activities, business endeavours. It insists on the marriage of girls at an early age and makes them confine themselves to the home and the four walls of the kitchen. It denied women the right to divorce and it put restrictions on the widow remarriages for a very long time. She felt that education should not give only information it should bring transformation. This article talks about Savitribha Phule‘s initiative to build up the self-esteem and confidence in women. It also talks Savitribha Phule‘s efforts to conduct movement against cruel social practices. Key words: Emancipation, Savitribai Phule, Untouchability, Caste, Women, Education. Women‘s movement in India is addressing to distinctive issues in contemporary times. Their articulation, reaction, questions, challenges can be considered as foundation to the social transformation in contemporary India. Different women organizations are taking up the issues related to violence against women. Domestic violence Act is a product of the women‘s movement in India that exhibited the concern that how women are not secured even with the four walls of the family. India is changing with that change is also changing the dreams and aspirations of women. Through the women 1
Siddaramu B Research/Faculty Associate, Department of Social Work, School of Humanities and Social Sciences, Gautam Buddha University, Greater Noida, Gautam Buddha Nagar201312, Uttar Pradesh.
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movement, women in India have created a platform for themselves for collective articulation, self assertion to develop a society driven by equality and inclusiveness. Women movement in India have been influenced by western ideology and identified the major women issues and synthesizing both they are striving for the creation of one India that is gender sensitive, progressive and democratic in true spirit. The contribution of Savitribai Phule for the emancipation of women in India is incomparable. The initiative which she took was memorable. Savitribai was the first female teacher of the first women's school in India and also considered as the pioneer of modern Marathi poetry. 1 Jyotirao was Savitribai‘s mentor and supporter. Under his influence Savitribai had taken women‘s education and their liberation from the cultural patterns of the maledominated society as mission of her life. She worked towards tackling some of the then major social problems, including women‘s liberation, widow remarriages and removal of untouchability. An incident in 1848 made young Phule aware of the inequities of the caste system and the predominant position of the Brahmins in the social set-up. As a bridegroom was being taken in a procession, Jyotiba was accompanying him along with the relatives of this friend. They came know that Jyotiba belonging to "Mali" caste which was considered to be inferior. The relatives of the bridegroom insulted him for taking part in that auspicious occasion. This incident triggered young Jotirao‘s impressionable mind to defy the caste system and to serve the Shudras and women who were deprived of their rights as human beings under the caste system throughout his life.2 Caste has imposed many restrictions on women. For example, it has not encouraged the education of women; it has not given equal participation for them in religious discussion, political activities, business endeavours. It insists on the marriage of girls at an early age and makes them confine themselves to the home and the four walls of the kitchen. It denied women the right to divorce and it put restrictions on the widow remarriages for a very long time.3 When it comes to Dalits women status, her case is extremely worse. Education of women and the lower castes, Jyotibha phule believed, deserved priority, hence he began educating his wife Savitribai and opened a girls' school in August 1848. The orthodox opponents of Jotirao were furious and they started a vicious campaign against him. He refused to be unnerved by their malicious propaganda. As no teacher dared to work in which With so much of oppositions, Savitribai started to teach the girls. Whenever Savitribai went out of her house, groups of orthodox men would follow her and abuse her in obscene language. They would throw rotten eggs, cow dung, tomatoes and stones at her. She would walk meekly and arrive at her school. Fed up with the treatment meted out to her, she decided to give up. But it was because of her husband that she continued with her efforts. He told Savitribai that Jyotirao, who was working for women's education, had started the first girls' school and required women teachers to assist him.4
Savitribai Phule: Kal Ani Kartrutva. Savitribai was a published poet of two poetry collections-Kavyafule and Bawannakashi. 2 http://www.bhagwanvalmiki.com/savitribai.htm 3 Ibid. C.N. Shankar Rao. 4 http://www.digplanet.com/wiki/Savitribai_Phule 1
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Jyotirao educated and trained Savitribai,1 his first and ideal candidate for this job of a teacher. Savitribai and Jyotirao faced fierce resistance from the orthodox elements of society for this. Jyotirao sent her to a training school from where she passed with flying colours along with a Muslim lady Fatima Sheikh. When Savitribai completed her studies, she, along with her husband, started a school for girls on 1 January 1848 in a place called Bhide Wada, Narayan Peth, Pune. Nine girls, belonging to different castes, enrolled themselves as students. Slowly and steadily, she established herself. Jyotirao and Savitribai were successful in opening 5 more schools in the year 1848. In 1852 she opened a school for Untouchable girls. She was ultimately honoured by the British for her educational work. In 1852 Jyotirao and Savitribai were felicitated and presented with a shawl each by the government for their commendable efforts in Vishrambag Wada.2 In her all schools, Savitrabai always teaches her students about cleanness, importance of education, importance of books, importance of parents and teachers in their life, responsibilities towards their parents, communities and nation, importance of English language as a knowledge source, how to find the simplest way to learn new things.3 Savitri4 realised that along with education it was necessary to work on other social fronts, to build up the self-esteem and confidence of women. She also campaigned against some cruel social practices. Many girls who were married off young would be widowed by the age of twelve – thirteen. After the death of their husbands, either they would have to take Sati (a practice of burning the widow on the funeral pyre of the husband) or their head would be clean shaven to make them ugly and unattractive to other men. These helpless women, with no rights to denial, would be easy targets for depraved men. The resultant pregnant widows would be scared of being ostracized by the society and the suppression that the child would have to suffer, and would resort to suicide or killing the new born. To counteract this situation, JyotiRao started a home for the pregnant widows and orphaned children to stop this carnage. Savitri ran the home capably. She considered all the children in the orphanage like her own.Savitribai and Jyotirao were moved by the plight of such widows and castigated the barbers. They organized a strike of barbers and persuaded them not to shave the heads of widows. Savitribai5 was not only involved in educational activities of Jyotirao but also in every social struggle that he launched. They also fought against all forms of social prejudices. They were moved to see the untouchables who were refused drinking water meant for the upper caste. Both Jyotirao and Savitribai opened up their reservoir of water to the untouchables in the precincts of their house. Once Jyotirao6 stopped a pregnant lady from committing suicide, promising her to give her child his name after it was born. Savitribai readily accepted the lady in her house and willingly assured to help her deliver the child. Savitribai and Jyotirao later on Encyclopaedia of Dalits in India By Mamta Rajawat http://www.digplanet.com/wiki/Savitribai_Phule 3 http://www.navayan.com/occasion.php?name=teachers-day-of-india 4 http://www.digplanet.com/wiki/Savitribai_Phule 5 http://www.digplanet.com/wiki/Savitribai_Phule 6 http://www.digplanet.com/wiki/Savitribai_Phule 1 2
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adopted this child who then grew up to become a doctor. This incident opened new horizons for the couple. Many women were driven to commit suicide by men who had exploited them to satisfy their lust and then deserted them. Therefore, Savitribai and Jyotirao put boards on streets about the "Delivery Home" for women on whom pregnancy had been forced. The delivery home was called "Balhatya Pratibandhak Griha". Jyotirao1 and Savitribai were also opposed to idolatry and championed the cause of peasants and workers. They faced social isolation and vicious attacks from people whom they questioned. After his demise, Savitribai took over the responsibility of Satya Shodhak Samaj, founded by Jyotirao. She presided over meetings and guided workers. Savitribai worked relentlessly for the victims of plague, where she organized camps for poor children. It is said that she used to feed two thousand children every day during the epidemic. She herself was struck by the disease while nursing a sick child named Pandurang Babaji Gaikwad who lived on the outskirts of 'Mundva' village and died on 10 March 1897 at 9 pm. Her death was reported by the local newspaper 'Deenbandhu'. Savitribai's poems and other writings are still an inspiration to others. Two books of her poems were published, Kavya Phule in 1934 and Bavan Kashi Subodh Ratnakar in 1982. Savitribai was a "Vidya Jyoti" for all those who want to do something in the field of education. Throughout her life, Savitribai Phule fought for the emancipation of the downtrodden people and women. Due to the efforts of Mahatma Phule, and Savitribai Phule education of girls is emphasized. The history of woman education and underprivileged in India will be just incomplete without reference to the contribution of Savitribai Phule and Mahatma Jotiba Phule. Orthodox practices such as child marriage were controlled, widows' remarriage were allowed, Hindu Law was amended to protect the interests of women, by the efforts of both Mahatma Phule and later Dr. Ambedkar. The contribution of Mahatma Phule and Savitri Phule is memorable for the emancipation of women. Reference: Bakshi, S.R. and Lipi Mahajan, (2000), Jyotirao Phooley. In Encyclopedic History of Indian Culture and Religion: Vol. 5: Social Reformers. Delhi: Deep & Deep, 2000. Chanchreek K.L. 2006, Social reform movement and Jyotiba Phule, Shree Publihsers, New Delhi Deshpande G.P. 2002, Selected writings of Jotirao Phule, Left Word Books, New Delhi Fafale A.B. and M.R. Mac, 1991, Jotiba Phule and His Legacy : A Select Bibliography, Centre For Social Studies : Sural Gupta N L, Mahatma Jyoto bha phule: An Educational Philosopher, Anmol Publication, New Delhi. Joshi, TL. , 1996, Jyotirao Phule. New Delhi: National Book Trust India. Jotirao Phuley, 1873, Slavery, Gauram Printers, New Delhi.
1
Ibid
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Keer, Dhananjay, 1964, Mahatma Jyoti Rao Phule : Father of Social Revolution, Popular Prakashan, Bombay. Rosalind O'Hanlon, 1985, Caste, conflict, and ideology: Mahatma Jotirao Phule and low caste protest in nineteenth-century Western India, Cambridge University Press. Mal. K, 1986, Krantijyoti: Savitri Bai Phule , New Delhi : Publication Division. Mani, Braj Ranjan, 2008, Rorgotten liberator: the life and struggle of Savitribai Phule, NCERT, New Delhi. Omvedt, Gail,1977, 'Mahatma Jyoti Rao Phule and the Ideology of Social Revolution in India in Economic and Political Weekly, 6(37). Patil, P.G. 1991, Slavery, Collected Works of Mahatma Jotirao Phule Vol. 1. Education Dept. Govt. of Maharashtra, Bombay. Pathan, Y. M. 1977 , 'Mahatma Jyoti Rao Phule and Satya Shodhak Sumaj' in Dissent, Protest and Reform in Indian Civilization,edited by S.C. Malik, IIAS, Shimla, Shukal, Durga Prasad, 1991, Jyotiba Phule, National Council of Educational Research and Training, New Delhi Tarkateertha Laxmanshastri Joshi, 1999, Jotirao Phule, National Book Trust, NewDelhi. Uma Chakravarti, 1994, Reconceptualising Gender: Phule, Brahamnism and Brahmancial Patriarchy, New Nehru Memorial Museum and Library, Delhi.
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Dalits of Bihar and Eleventh Five Year Plan(2007-12) Archana Kumari & Dr. Ashutosh Kumar Vishal1 Abstract The Eleventh Five Year Plan promised inclusive growth as its main agenda, which meant that development benefits reach to all sections of society. It meant that Dalits who are the most marginalized community should get due share in this process. Bihar Dalit population, one of the most disadvantaged section of the country should have benefitted more as Bihar economic growth remained higher than the national average growth in this whole period. But Dalit of Bihar remained out of this development momentum. The expenditure on Dalit specific programmes remained low as in the past and it was misutilised at many occasions. This plan period was not able to reach to the marginalized community,it remained exclusive as is the current process of growth in the country. During the 11th Plan (2007-12) Bihar's average annual growth rate was 12.08 percent at constant prices much higher than the average growth rate of 7.94 percent of the Indian economy. The per capita income of Bihar also grew at 10.47 per cent during the Eleventh Plan as against 6.46 for India at constant prices. This article attempt to looks at the Human Development Indicators of Dalits in relation to other communities and critically analyse government budgetary expenditure done on them during the Eleventh Five Year Plan. This article argues that though Bihar growth has captured the attention everyone but it has missed the real picture of state budget expenditure on social sectors. The condition of Dalits has not changed and they are still excluded in the whole development paradigm. One of the reasons attributed to this is that the budgetary provisions meant to benefit them in XI th planning period fell short of achieving its targets. The exclusive plan budget named as Scheduled Caste Sub Plan was not planned and executed according to its norms and objective and benefits did not reach to the Dalit community. Socio-Economic Profile of Scheduled Castes As per the 2001 census SCs constitute 15.7 percent of the total population. The overall sex ratio of the SC population in Bihar is 923 females per 1000 males, which is lower than the national average of 936 in respect of all SCs. The overall literacy rate of SCs is 28.5 percent , the literacy rate of SC male is 40.2 percent , 20 percent lower than over all male Archana Kumari is Ph.D scholar at PMIR, Patna University and also teaches as guest faculty in Department of Sociology, Patna University. Dr. Ashutosh Kumar Vishal is doctorate from Dr. K.R.Narayanan Centre for Dalit &Minorities Studies, Jamia Millia Islamia University. Archana Kumari Department of Sociology, Patna University, Patna 800005 Dr. Ashutosh Kumar Vishal C/o Kapil Dahiya, 222, Satluj Hostel, Jawaharlal Nehru University (JNU), New Delhi-67 1
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literacy rate of Bihar and SC female literacy rate is 15.6 percent as compared to 33.1 percent over all female literacy rate in the state. Among the literates, 39.7 per cent of SCs in Bihar are either without any educational level or have attained education below primary level. The proportion of literates educated up to the primary and middle levels constitute 28.4 percent and 13.1 percent respectively. Only 15.1 per cent SC literates are educated up to matric/ secondary/higher secondary etc. Only 3.6 percent of SCs are able to become Graduates & above level while only 0.1 percent are able to achieve nontechnical & technical diplomas. The dropout rate is high among SCs boys and girls at primary, upper primary and secondary level. According to Department of Education, Government of Bihar, 2012, the dropout rate Class I-X(in 2009-10) among SCs girls 80.7 percent and among SC boys is 81.4 percent which means total 18-19 SCs students out of 100, enrolled in class-I, are able to reach to class X. The condition of SCs in health indicators are below the state level. According to NFHS-3 Neo Natal Mortality Rate is 46 in comparison to others 35. Infant Mortality rate among SCs is much higher at 66 than 49 for others. Similarly Under 5 Mortality Rate is alarmingly 88 in comparison to 59 for others. According to census 2001 the percentage of SCs below the poverty line in rural Bihar is 59.8 percent compared to 44.2 percent for all and 51.9 percent in urban Bihar compared to 32.9 percent for all. According to the NSSO 2004-05 reports, 59.3 percent of SCs are engaged in casual labour and 30.5 percent are self-employed in rural Bihar. Under casual labour, SCs are mainly agricultural labourers. In urban Bihar, 30.2 percent are engaged in casual labour, 18.7 percent are salaried and 38.2 percent are self-employed. When it comes to land holdings, the situation of SCs in Bihar is the worst as compared to the rest of the population of the state. According to the 61st round of National Sample Survey,2004-05, only 1 percent of SC households posses land of size 4.01 hectares or more while others hold about 6 per cent which is followed by the OBC 4 per cent and ST about 3 per cent. 91.7 percent of SCs have 0.001 to 1 hectare of land. According to a survey conducted by Department of Revenue and Land Reforms, Government of Bihar July 2012 as many as 2,10,437 Mahadalit families have been identified as families not having even homestead land. A new survey is going on and the number is supposed to be much higher. More clarification will come when census 2011 data are available to public domain but whatever data is available from the departments or study reflects the fact that the situation of Dalits at all development indicators remains appalling. The Status of Development Funds Meant for Dalits To improve the condition of Dalits and bring them at par with the other communities Government of India developed the concept of Special Component Plan for SCs (now Scheduled Caste Sub Plan in 1979. The strategies of SCSP is meant to ensure that outlays and benefits from the general sectors of the Plan flow to Dalits at least in proportion to their shares in the total population, both in physical and financial terms. The Planning Commission has issued several government orders and guidelines to the Central government ministries and state governments with regard to implementation of SCSP. It directs state to plan and invest exclusive programmes and schemes for Dalit so that the
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socio economic conditions improves rapidly and the gap between general population and Dalit population is bridged quickly. For this all Ministries/Departments have to work with Planning Commission/Planning Committee and Ministry/Department of Social Justice & Empowerment and allocate budget at least as per SCs population percentage in the state. Department of SC/ST welfare/SJ&E will be the nodal agency to monitor SCSP. Special focus is given on improving education, health and employment and reduction of crimes and atrocities cases upon them. The 51st National Development Council Meeting held on 27 June 2005, also emphasised that ―SCSP should be an integral part of annual plans as well as five year plans, making provision therein non-divertible and non-lapsable with the clear objective of bridging the gap in socio-economic conditions of the SCs and STs within a period of 10 years‖. Assessment of SCSP in Bihar The total plan expenditure in the Eleventh Plan of Bihar was Rs. 82111cr. and government did massive expenditure on infrastructures viz., Road, Bridges, Power, Irrigation, Flood Control, Education, Social Welfare and Urban Development. The expenditure done on Dalits was Rs.4929 cr. around 6% of total plan. It is less than half of the required expenditure of 15.7%. Analysis of Expenditure during 11th Five Year Plan (in Rs. Crore ) Financial Year
Total Plan Expenditure
SCSP Allocation
%
2007-08
9700
120
1.2
2008-09
12336
147
1.2
2009-10
16076
182
1.1
2010-11
19999
232
1.2
2011-12
24000
4249
17.7
XI Five Year Total 82111 4929 6.0 Source-Compiled from Plan Expenditure for 2007-08,2008-09,2009-10,2010-11 and 201112 As per SCSP guidelines Rs.12891 cr. was needed to be allocated for welfare of Dalits but the allocations was Rs.7962 cr. The above table also tells that for four annual plan there was no initiative from the government and SCSP expenditure was only 1.2 percent for 4 years and only in the last annual plan 2011-12 it was increased extraordinarily. There are 62 departments but only 6 has allocated under SCSP .If we leave SC Welfare Department the allocations from other 5 departments are mere token allocation like in 2010-11 Department of Information and Publicity allocated Rs.0.7 cr., Fisheries allocated Rs. 0.5 cr., and Department of Dairy Development allocated Rs. 0.6 cr. There was massive allocation in 2011-12 under SCSP, so it needs to be looked carefully.
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SCSP 2011-12 In 2011-12, the allocation under SCSP increased to Rs.4249.69 cr. It was 17.7% of the Total Plan size of the Bihar Budget. Out of 62 Departments 26 did allocations under SCSP. Some of the Departments which did major allocations were General Education, Sports and Youth Services, Art and Culture, Water Supply and Sanitation, Housing, Urban Development, Information and Publicity, Labour and Employment, Social Security and Welfare. Crop Husbandry, Soil and Water Conservation, Animal Husbandry, Dairy Development, Fisheries, Forestry And Wild Life, Agriculture Research And Education, Special Programme for Rural Development, Rural Employment, Other Rural Development Programmes, Medium Irrigation, Minor Irrigation, Village And Small Industries, Industry and Telecom And Electronic Industry. Almost 147 schemes and programmes were run under SCSP. Sarva Shiksha Abhyan allocated Rs.508.4 cr. ICDS allocated Rs.192.5 cr. Indira Awaas Yojana allocated Rs.185.7 cr. Scholarships amount was increased to Rs.155.3 cr. and Old Age Pension scheme was allocated Rs.165 cr. These were the some positive developments. Still many of departments which could bring rapid growth like industry, employment were neglected. Even water supply, land for BPL family, entrepreneurship schemes like poultry, husbandry, horticulture etc were not given attention. Further analysis of budget also reveals that many of the schemes out of 147 were not related to Dalit empowerment and they don‘t benefit Dalits directly. Table: II. Some Examples of Misallocations in 2011-12 SCSP Budget S.N.
Departments
1
Aviation
2 3 4
Other Administration Services Road and Bridges
5
Industry
6
Police Medical and Public Health
7
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Scheme Airport
Object Head Main foundation Work
Building Foundation for Bihar Fire Service
Main foundation Work
Border Area Development Programme
Main foundation Work Main foundation Work
Big Roads Creation of Other Fundamental Structure, Maintenance & Development of Bihar Business Development Fund for Business, Commerce& Industry Foundation of Police Building's & Maintenance For Medical College Hospital
Amount(in Cr.0 0.39 12.04 5.11 184.51
56.28 Subsidiary Grant and state share Main foundation Work Minor Work
79.39 36.00
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For Medical Hospital
College
Foundation of Hospital's Building For Medical College For Medical College
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Machines Equipment
&
Main foundation Work Minor Work Machines & Equipment Main foundation Work Loan and Advance
34.00 50.38 10.00 10.08
Flood Control North Bihar Flood Control 201.00 8 and Drainage Projects Electricity Loan for Bihar State 260.50 9 Project Electric Board Source- Plan Expenditure 2011-12 The above table shows some examples how departments have done notional allocations; the benefit does not benefit Dalits. In other Administration Services allocation was done for Building Foundation for Bihar Fire Service, Police Department allocated Rs.79 cr for Foundation of police Building & Maintenance. Department of Roads & Bridges allocated Rs.184.5 cr for Big Roads scheme for foundation work. Flood Control and Drainage department did allocation of Rs.201 cr. for North Bihar Flood Control Projects which was used for Main Foundation Work. Department of Medical and Public Health allocated Rs.140.46 cr for Medical Colleges and Hospitals for buying Machines & Equipments, Main and Minor foundation work. Electricity Loans was given to Bihar State Electric Board of Rs.260.5 cr. This shows that though allocations under SCSP increased but most of it is for infrastructure development not for welfare of Dalits. Conclusion SCSP implementation in Bihar has not been done according to the letter and spirit. Last Five Year Plan was not favourable for Dalits of Bihar. Overall condition of Dalits has remained poor and the huge amount promised in the Five Year Plan was not planned well and it did not reach to the community. This amount of thousand of crores had potential to bring valuable changes in their life. Lots of employment opportunities, scholarships, hostels, health facilities could have been provided out of this money. This is not the only case of Bihar since 1979 all states and Union government have failed to implement SCSP. The Planning Commission in June 2010 constituted a Task Force chaired by Dr. Narendra Jadhav to review, re-examine, and revise the existing SCSP guidelines. A report was submitted on 25 November 2010 which highlighted the gaps in implementation of SCSP and TSP. It was found that hardly any ministry or state were showing its SCSP outlay under the respective separate Budget Heads major head 2225 and minor head 789. Most of the allocations shown by the ministries/departments were notional. References: 1. Plan Expenditure –Bihar ,2009-10 2. Plan Expenditure –Bihar ,2010-11 3. Plan Expenditure –Bihar ,2011-12
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4. 5. 6. 7. 8. 9. 10.
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Eleventh Five Year Plan Bihar(2007-12) Economic Survey Bihar 2011 Census 2001 NFHS-3 NSSO,2004-05 Department of Revenue and Land Reforms, Government of Bihar July 2012 Department of Education, Government of Bihar, 2012
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-
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editorsangharsh@gmail.com
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Marginalisation and Denotified and Nomadic Tribes of Maharashtra Kalidas Shinde1 Introduction Our country is known for diversity of socio-ethnic groups. We have countless number of castes and sub castes, linguistic groups, religious cults and sects. The Scheduled Castes (SC) and Scheduled Tribes (ST), Other Backward Classes (OBC) constitute major portion of the under privileged section of the society. There are few more castes and tribes which are not included in the above mentioned categories. These groups were mostly wandering in nature and don't have permanent residences. They are identified differently in different states in India. Some of these tribes are categorized as 'nomadic tribes' whereas some others as 'De-notified tribes'. All these tribes are collectively known as De-notified and Nomadic Tribes (DNTs). India alone is estimated to have a nomadic population of at least 60 million (between 7-10% of the population) (National Convention, 2005 in Kr채tli & Dyer, 2009). According to the chairperson of NCDNSNT, the above-mentioned nomadic commission, Balkrishna Sidram Renke, there are 11 crore (a crore is 10 million) Denotified, Nomadic and Semi-Nomadic people living in India. The DNTs people have been struggling for identity, livelihood and dignified existence even after 64 years of India's independence, their strive to access their constitutional rights and citizenship entitlements continues. These groups, who were once an important part of the agrarian economy, have not only lost their traditional occupation with changing economy, but also have seen their lives become miserable and livelihoods getting increasingly criminalised and marginalised. The social stigma of criminality which considered them born criminal. Other hand, lack of access to resources for survival force them into sub-human and undignified existence. Consequently, it led to forced migration to urban area, they remain at the margins of the cities as well as even in unorganised sector and continue to face societal and state violence and eventually become victims of state and society. Though the NT/DNT's groups account to over 6 million population in the State of Maharashtra, their acute fragmentation, vast spread across the state, lack of permanent residence, inability to access health, education, water, sanitation, the public distribution system, other basic services, intra and inter-group conflicts and general hostility of general population make them highly vulnerable to poverty, deprivation and exploitation, and severe exclusion(TISS,2012). The Statement of the Problem:
1
Kalidas Shinde Ph.D. Scholar, School of Social Work, Tata Institute of Social Sciences, Deonar, Mumbai400088
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Nomadic tribes have been pushed to the margins one or other reasons .Some authors have tries to examine the root causes of historical marginalisation among nomadic community from colonial laws and perspectives. The present study aims understanding the Nomadic entertainers, who already lagging behind in development initiatives of state and perceived marginalised themselves. What are the challenges to livelihood and life of Nomadic entertainers ? What are our(civil society, NGOs, State) responses towards them(Marginalised nomadic entertainers)? In What ways do we shut Marginalised Nomadic entertainers out? Impelling these questions is another searchwhether and how it might be possible to make our living space, our consciousness, our lives more inclusive? Hence, this study focuses on the forms of marginalisation that may be seen reflected in the lives of Nomadic entertaining communities and also reflect upon trends and patterns of their marginalisation. This study gains insights from different research studies on the region‘s nomads, with a specific focus on the problems of livelihood source for mobile peoples. Here, it is a modest attempt to define nomadism and discuss some characteristics of nomadic cultures, and the evolution of ideas on nomads in literature. Nomadism in Maharashtra outlines the main features of nomadism in the region. The subsection Criminals by birth briefly describes the historical injustices done to nomads and the policies and regimes that have made this inhuman practice possible. In Nomads and the changing urban and rural landscape there is a increasingly estranged relations of nomads with urban and rural populations. It is happened because of that increasing marginalisation of nomads in policy and planning; this is demonstrated by a review of specific policies and their impact on nomads in ignored in policy. The study will examine why nomads are being systematically marginalised by nation-states, what is it that nomads envision as a way out? The understanding of the reasons why so many nomad groups are failed to have access to their minimum needs. It is indicative of a need to re-examine the flights and negligence by society from the point of view of the periphery, such as nomads. This research will attempt to understand nomadism, and then explores how their marginalisation can be addressed through human rights perspective. Present paper will be explores following the objectives : the notion of marginalisation's people, community, leaders, state, civil society. how the community/groups felt about change in condition factors influencing on it. factors leading to Marginalisation of DNT/NT's entertainers exploring how far the government initiatives are unable to empower DNT/NT's. Conceptual Framework : There are different perspectives and view-points on the origin and history of the DNTs in India. The word ―nomad‖ is etymologically identical with ―pastoralism‖, and derives from a Greek term meaning ―to pasture‖. ―Pastoralism‖, in turn derives from the Latinic term pastor and refers to raising livestock. Thus, the first meaning given to ―nomad‖ in the Oxford English Dictionary recorded by quotes since 1587 is ―a person belonging to a race or tribe which moves from place to place to find pasture; hence, one who lives a
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roaming or wandering life.‖ However, anthropologists have found it useful to distinguish between the two components — raising livestock on natural pastures and the element of constant mobility — of the term ―nomad‖, referring to raising livestock on natural pastures as pastoralism and the element of constant mobility as ―nomadism‖ (Salzman, 2002). Understanding Marginalisation: Marginalisation concept defined as the ''marginalised group of individuals on the borderline by virtue of their gender, race, culture, colour, class, sexuality, ability and other prohibited grounds for discrimination'' as specified by the British Columbia Human Rights Act(1992)(KISS,2006: 15).Marginalization is a slippery and multi-layered concept. Whole societies can be marginalized at the global level while classes and communities can be marginalized from the dominant social order. Similarly, ethnic groups, families or individuals can be marginalized within localities. To a certain extent, marginalization is a shifting phenomenon, linked to social status. So, for example, individuals or groups might enjoy high social status at one point in time, but as social change takes place, so they lose this status and become marginalized. Similarly, as life cycle stages change, so might people's marginalized position(Burton and Kagan,2003). In the sociological literature of the mid sixties, the term 'Marginalisation' refers as the situation in which people sat on the borders of two cultures existing within a society but were fully members of neither culture. More recently people have written of the phenomenon of social exclusion, where the socially excluded are persons who ostensibly have no significant role in a society. They tend to be excluded from the regular productive systems within society and are problematic consumers of the benefits of society as a result largely of their economic situation, while they may also belong to some minority group within society. This exclusion may take the form of a lack of acceptance by the members of a majority social groups but it may also give rise to discriminatory behaviour and even to violence. In such situations we may have a serious combination of cultural, economic, political and social exclusion, with the possibility of significant consequences at the personal level in terms of a lack of self esteem and a confused self identity, which might mean that the individual may withdraw into a shell of his or her own. In this context to the other forms of exclusion is added another barrier to necessary levels in interaction with other people. Personal exclusion is bound to have its repercussions in a Nomadic entertaining communities, poor levels of socio-economic condition. When the social exclusion is of the group, the protective structures of the group may represent some buttress against repercussions of being excluded. However when the marginalisation is of a larger social grouping, we have another situation again without that population displaying the characteristics of a group. In these circumstances a specific population is marginalised or excluded because of some ascribed characteristic against which the members are largely unable to fight and yet they may not have the support that comes from group solidarity. In fact, marginalisation is a situation or process experienced by individuals, namely their marginalisation from society through economic deprivation and social isolation, and on the other hand , a situation or process which occurs in societies, namely
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the fragmentation of social relations, the emergence of new dualisms, and the breakdown of social cohesion. The concepts provides a framework for analysing the relationships between livelihood, well-being and rights‖ (Kurien,1998:37). Also we can say the marginalisation is visible truth of peoples life who stays in the margin of society. The marginalised are usually stay without work to their hand, without means to lead a full social life and perhaps stigmatized for being in a situation over which they don't have control. Marginalisation is when a person is pushed to the edge of society. This is a potential effect of discrimination because a person is made to stand out and made to be different from everyone else and they can therefore feel like they are all alone and marginalized from the rest of society. The Denotified and Nomadic Tribes are out of the mainstream of society. They are also marginalised by development initiatives of the government and corporate world. Although nomadic peoples are scattered worldwide and have highly heterogeneous lifestyles, they face similar threats to their mobile livelihood and survival. Commonly, nomadic peoples are facing pressure from the predominant sedentary world over mobility, land rights, water resources, access to natural resources, and migration routes. Adding to these traditional problems, rapid growth in the extractive industry and the need for the exploitation of the natural resources are putting new strains on nomadic lifestyles. While it is difficult to provide a clear estimate of nomadic peoples around the world, there is an agreement that their nomadic way of life, as well as their survival, is in danger, and that nomadism itself is facing extinction(Gilbert,2013). In this present research will tracing the marginalisation of DNT's/NT's in the many ways as socially, economically, educationally, politically, and culturally. Also looking at issues including discrimination, segregation, freedom of movement, land rights, cultural and political rights, access to natural resources, livelihood and development challenges in present context. Who are Nomadic Entertainers: Who belong to nomadic tribes are engaged with occupation and livelihood source based on (depend on)their performances, art, music and dance and other entertaining activities. These are marginal actors, artists, dancers and singers of society. Their presentations and performances are entertaining common mass on streets, roads, slums and chawls of cities like Mumbai. These nomadic entertainers includes musicians, dancers, singers, storytellers, acrobats, gymnasts, puppeteers and tightrope walkers. Another nomadic Communities that entertained the public with the help of performing animals such as bears, monkeys, snakes, owls, birds, etc. According to Bokil the entertainers consisted of the danseuses ('Kolhati'), acrobat and tumblers ('Dombari'), jugglers ('Karkrmundi'), picture showmen ('chitrakathi'), strolling actors('Bahurupi'), wrestlers ('Dnagat, vir'), bull deckers(Nandiwallas'), snake charmers ('Garudi'), bear exhibitors ('Darweshi'), monkey trainers ('makadwale') and others. These groups satisfied the entertainment needs of rural society as well as urban society. Similarly, various types of religious performers also frequented the villages. They included the balladeers('Vasudev'), minstrels ('Gondhali')and bards('Rawal'),
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ascetics('Gosavi'), devotional singers ('Davari/Nath Panthi Davari Gosavi'), harpers('Bharadi'), astrologers('Joshi') and so on(Bokil,2002:151). The nomadic entertainers we can find in different parts of India. Throughout centuries in many areas they are performing with animals or objects like trained bears, as snake charmers or puppeteers. These nomadic entertainers were always on the move with their animals can still be seen. The authors thrown light on nomadic entertainers of The Patia Kela Snake Charmers of Orissa. They migrate through west Bengal , Orissa and south Bihar and some even go to the border of Andhra Pradesh and Madhya Pradesh. They say, they were also itinerant magician, practicing folk medicines and performing puppet shows.(Rao and Casmir,2003:248). 1)The Nandiwala: The Nandiwala is nomadic tribes of Maharashtra, they are mainly bull trainers and players. They are entertaining the public of rural as well as urban with their sacred bulls. According to author they found in numbers about 8,000 individuals, who were all nomadic until about forty years ago and are originally from Andhra Pradesh, now live scatter mainly across Maharashtra. They Consist of two main groups-'The Tirumal and the Fulmali',who came into existence about 800 and 250 years ago respectively. The women go for trade trinkets. (Rao and Cismir,2003:249). 2)Devwala(Kadak Laxmi/Maraiwale) Another nomadic tribes recently included in the nomadic tribes list of Maharashtra. These nomadic community entertaining rural and urban public with their religious as well as arts. They are migrating within Maharashtra. The men and women are engaged with this occupation. They are identified in Maharashtra as Devwale, Kadak Laxmi wale, Mariawale in local version of language. They are performing big drum music and on the head keeps photos and Murti's of goddess Laxmi, Balaji. While moving in the village and town they play drum music and beg for alms. in the village they beg for alms. Problems and Issues of Nomadic Entertainers Earlier days the nomadic entertainers were also one of the important part of village life. Their entertainment services are acceptable in the village. They are basically travelling nomadic entertainers, who supplying villagers with their ritual and cultural needs, with entertainments, news and rumours for villager's. They moving from village to village is same culture of nomadic entertainers in those days, they are bonded with the rural communities and rural culture across regions. While performing music, songs, dances, animal playing is part of their marginal life. Now scenario is changing, due to agrarian crisis, changes in ecosystems and droughts the mainstream agricultural communities started shifting in cities. The nomadic entertainers are dependent one on them for alms, their alms also remain in danger. So that they also started migrate from rural to urban. After coming in urban there is no any changes in their traditional occupations, they are still engaged in marginal economic activities such as begging, singing, dancing, playing, animal trainers etc. These nomadic entertainers are struggles for meet their basic needs.
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This types of marginal earning assets forced them in economic marginalisation. This economical marginalisation having linkages with other issues of DNT/NT's. The some problems and issues has challenging their life: denied access to common and natural resources(Water, Land, Forest) Lack of modern entertaining technological knowledge, remained as a unskilled performers, no new attractive innovation in arts, music, singing, dance etc. only traditional way of music , dance, arts, songs marginalised their representation in mass no attractive dress/clothes Low status to their activities low budget entertainers no advertisements Limited interested audience no public gathering marginalising their shows and performances no self respect and dignity no dignity to their music, dance, songs and playing instruments no motivation and inspiration from people no any new changes and innovation open road shows, open ground, footpaths are places of performances. Their performances in the margin of people foot. Lack of theatre, stage shows, without lighting and costly musical instruments. there is no security of police to them and their performances no fixed audience no provisions for advance ticket booking no recognition as artists, musician, dancer, acrobats, players, wrestlers no government recognition in state as national cultural ministry for their folk arts, folks dance, folk music, folk songs in Maharashtra as well as in India. In the state cultural justices also marginalised. There is no any awards for nomadic tribes entertainers from state as well as nation. No pension schemes for their artists, musician, dancers and performers from the state ministry of culture. No health facility in case of injured while performances no first aid for them. Migration rural to urban Homelessness Legal Policies and Marginalisation of DNT/NT's The Denotified and Nomadic Tribes has depended on the natural resources, forests and animals for performances and entertaining the people. The government legal policies snatched their livelihood sources. The central governments has passes the Acts like Wild life protection Act, Magic and Drugs Act, Prevention and prohibition of Beggary Act,1959, Forest and conservation Acts etc. The wild life protections Act has snatched
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the livelihood of traditional nomadic tribes, Garudi, Sapera(Snake Charmers), Makadwale, Kunchi-Korava (Monkey players)etc. Then the Magic and Drugs Act restricted on livelihood sources of nomadic tribes, mainly-Vasudev(Fortune tellers), Jugglers, Gosavi, Kadak Laxmi/Deviwala, Davari, Bharadi (Religious Performers) etc. Another the Prevention and prohibition of Beggary Act, legally banned the begging activities of nomadic tribes and denotified tribes mainly the Dombari (tight rope walkers, road entertainers), Sayyad (wrestlers), Vasudev(fortune tellers), Davari, Bharadi, Godhali(religious performers and singers, dancers), and Nandiwala (Bull trainers), Asawalwala/Darweshi(Bear Tainers). The forest and conservation Act livelihood activities of Denottified and Nomadic tribes,Vaidu, Pardhi etc. The marginalisation and developmental issues of nomadic tribes The status of the DNTs is in a flux as they are not given any provision constitutionally. Whichever nomadic community comes under the SC or ST category are protected by the constitution, but those who are not included under either SC or ST remain most backward. The special provision under article 371A, provides for the protection of traditional indigenous culture, law, politics, religion and social life of tribes or tribal's are protected under the constitution. But these rights are not given to the DNTs. A similar situation exists with regard to reservation in government jobs and political reservation in the Lok Sabha and State Legislative Assemblies. Only those nomadic groups coming under the SC or ST categories can avail these facilities, but for the nomadic and DNTs, there are no such facilities so far. In present livelihood of nomadic are seriously threatened by modern processes of development. Development has been categorized by mechanisation, urbanisation, urbanisation, commercialisation, large-scale infrastructural development growth in communication and transportation etc. As result a majority of nomadic communities have began to lose their livelihoods (bokil,2002). The Nomadic children are among these groups that are consistently not enrolled in formal schools. On the other hand, the very nature of the nomadic lifestyle is often perceived as conflicting with the aims. The targeting and reaching these smaller percentage of marginalised groups that are currently unable to fully access the system(Kelleher,2006). She brought in notice that the current paradigms of 'development' generally serve nomadic groups poorly; their visibility in policy processes is minimal, and their mobility is usually constructed by the powerful as a 'problem', rather than as a rational livelihood strategy. Increasingly damaged ecosystems , shrinkage of natural resources, globalisation and urbanisation all pressurise nomads livelihood and often worsen, rather than alleviate, their poverty status and socio-economic marginalisation.(Dyer,2013). Special Needs these tribes, for example, the Nath Panthi Davari Gosavis, Vasudevs, Gondhalis, Garudi,Nandiwala,Kadak Laxmi wala, Dombari and Bharadi have never been properly enumerated in the census. While the state government maintains a list of 42 Nomadic Tribes, they are not listed in any of the constitutional Schedules. With changing times, improvements in communications and market, growth of the entertainment industry, emergence of new and sophisticated spiritual leaders,
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people from these tribes have lost their occupations, and due to constantly being on the move, both the police and local people view them with suspicion and treat them as petty criminals. Many of them have begun to lead settled lives, but face problems as they have no land even to set up a house. It is, therefore, necessary to provide them with assistance and basic infrastructure if they desire to lead a settled life (Maharashtra Development Report, 2007: 219). The DNT's are facing different kinds kind of marginalisation and the most important among them is political marginalisation. They are not involved in any political process and any political parties in Maharashtra, they are out of democratic process and constitutional safeguards, there is high level exclusion in political system in term of participation and representation. Basic citizenships rights are marginalised, it leads ultimately their political marginalisation. Conclusion The present paper is attempt to reflects on the severe plights of Denotified and Nomadic Tribes with reference to core area "marginalisation and Nomadic entertainers in Maharashtra. The socio-economic, political and educational marginalisation lead to Exclusion, livelihood, discrimination, Development challenges to nomadic entertainers. Marginalisation is when a person is pushed to the edge of society. This is a potential effect of discrimination because a person is made to stand out and made to be different from everyone else and they can therefore feel like they are all alone and marginalized from the rest of society. The Denotified and Nomadic Tribes are out of the mainstream of society. They are also marginalised by development initiatives of the government and corporate world. Although nomadic peoples are scattered worldwide and have highly heterogeneous lifestyles, they face similar threats to their mobile livelihood and survival. Commonly, nomadic peoples are facing pressure from the predominant sedentary world over mobility, land rights, water resources, access to natural resources, and migration routes. Adding to these traditional problems, rapid growth in the extractive industry and the need for the exploitation of the natural resources are putting new strains on nomadic lifestyles. While it is difficult to provide a clear estimate of nomadic peoples around the world, there is an agreement that their nomadic way of life, as well as their survival, is in danger, and that nomadism itself is facing extinction. In this present paper has inspected the marginalisation of nomadic entertainers is resulted due to negligence of state ,civil society, NGO's while addressing the challenges to life of nomadic tribes pertaining to overall development in the many ways as socially, economically, educationally, politically, and culturally. Also looked at the issues including discrimination, segregation, freedom of movement, land rights, cultural and political rights, access to natural resources, livelihood and development challenges in present context. References Bokil.B.2002. 'De-Notified and Nomadic Tribes: Perspective', Economic and Political Weekly, vol. 37 (2). Jan,12-18.pp.148-154. Dyer.C.2013.'Nomads, Development and the Challenges of Education'.Routledge.UK.
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Gilbert.J.2013.'Nomadic Peoples and Human Rights'.Routledge.Uk. Mark Burton and Carolyn Kagan .2003. ― Marginalization ‖Community Psychology: In pursuit of wellness and liberation. MacMillan/Palgrave, London. Krätli, S. and Dyer, C. (2009) ―Mobile Pastoralism and Education: Strategic options International Institute for Environment Development,‖ Education for Nomads Working Papers 1, UK: IIED. Karve Institute of Social Service.2006. Micro-level Initiatives by NGOs Working for Marginalised Groups in Pune City,Karve Institute of Social Service and UNICEF,Pune. Kelleher.F.2006.'Reading nomadic communities: providing inclusive quality education'. in (eds)Commonwealth secretariat. 'Common Wealth Education Partnerships 2007.Nexus Strategic partnerships Ltd. Kurien,C.T.1998.'Development and marginalisation': Global and National Scenario'.IJSW.Jan,Vol-59(1).pp35-43. Maharashtra Development Report.2007.Planning commission Government of India, New Delhi: Academic Foundation. Rao, A. and Casimir. M. (eds.). (2003) Nomadism in South Asia, Oxford University Press: New Delhi. Rao.A and Casmir.M.2003.'Movements of People Nomads in India'in (eds)Das.V.'The Oxford India Campanion to Sociology and Social Anthropology. Oxford University Pres,New Delhi. TISS.2012.'TISS Annual Report,TISS:Mumbai.
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Political Challenge in Indian Feminism Mamata R. Karade1 For most of its history, western political and Indian theory has ignored women. But the issues of women are very much engaged with political theory, which seek to understand society in order to challenge and change it. Its goal is not abstract knowledge but knowledge that can be used to guide and inform feminist political practice. The term feminist first came into use in English during the 1880, indicating support for women, equal legal and political rights with men. Its meaning has since evolved and still hotly debated and sees the relationship between the sexes as one of inequality, subordination and oppression that sees this as a problem of political power facing the feminist theory. Some people might be surprised to learn that the feminist movement, a thinker of the early stage by the female - strongly advocates for the rights was, he was a man - John Stuart Mill was a famous utilitarian political thinker. His book entitled 2"Women and dependency" (The Subjection of Women) says that society can not fully develop until and unless their the civil and political rights enshrined in the constitution are ensured and protected by the judiciary. The humanity, generosity and democratic values based on the woman speak of rights. Feminism in those days was only a matter of civil and political rights. So he named liberal feminism. Feminism later developed patriarchal structure of society to understand and improve the status of women on the basis of which various measures developed multiple streams of feminism, some of which were extreme streams. As a result of these extreme actions, some of the more controversial issues like Bra (British Movement) burning movement, male homosexuality became clear. Some of the opposition was against feminism. As a result of these actions, it began to strike the people mentally that men are against the ideology of feminism, according to which the status of man in the society is replaced by the women. It is logically correct that society is made up of both men and women. So either one cannot imagine society without such an ideology or can succeed which is underpinned by one of the protest. Feminism seeks to establish a society where men and women are treated equally and have equal opportunity, freedom of choice. Where men and women have the right to cry, to laugh, where men can wear pink shirt and women can wear brown coloured clothes, where nursing job can be performed by men and women can also fly the aircraft, where a husband can decide that if his wife desires to work outside, then he should stay at home and do the household chores, and the society should not at all make fun of him and his decision. Is it just a dream that can not be true? I think this is possible if the male ego gives up and move forward. I have no hesitation in saying that without the men feminism is incomplete. 1
Mamata R. Karade Research scholar, Centre for Women's Study, JNU, New Delhi 2
Mill, J. S. ―Women and dependency‖
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In an age of Globalization, women empowerment is widely discussed and debated in the society. In this regard it is worth mentioning that there are four such events that come to the mind have empowered feminism and provided a reality. In 1789, the year of the French Revolution, which epitomized equality, fraternity and liberty as natural rights of the citizen came with the establishment of a democratic governance. In India, it was Raja Ram Mohan Roy's (the father of Indian renaissance) anti-sati law came into practice in 1829, which gave women the opportunity to accept the human form and not be burnt on the death of the husband. The third event was in the year 1848, the Greek sisterhood that comprised 300 women and men who challenged the issue of women enslavement and laid the foundation of women empowerment. The fourth event was in the year 1867, where Stuart Mill gave a proposal in the British Parliament regarding women‘s right to vote which emphasized the legal and constitutional rights for the women. Empowering women in the Indian context today focuses on two poles through which the women are asking for the acceptance of their legitimate demands. On both the poles, we see the Indian women are being represented. On the one hand, we have women who are walking along with their image of being a woman who are protecting their purity and thereby establishing themselves. In contrast to this, there are also women who are unfurling the flag of their empowerment. The real meaning of women empowerment is becoming contentious day by day due to the complex nature of the problem. Thus in our society, we can say that women are always seen as being closer to nature and humanity. There are two structures regarding the women empowerment in the society. In a male-dominated social structure which is regarded as the law of nature, the enslavement of women mentally is represented symbolically. Similarly on the other hand, it has only been said that women empowerment means, women freedom. But this freedom does not only mean physical. Such forms of debate have created disturbances in the society and in the name of women empowerment and its discussion it has produced a situation of illusion regarding the meaning of women empowerment. Whenever there are talks about women's empowerment in the present time, at the back of it, the issue of woman freedom is always which is talked about. On the question of freedom, all feminist organizations criticize the patriarchal form of society. If we see the present situation, it becomes visible that women have strengthened their position. Through the means of self-education, political rights, constitutional rights, they have made themselves more aware and conscious towards their rights. They have made themselves aware of their rights. And using their rights, they have freed themselves from the traditional values and family obligations. The question they raise is if freedom, then freedom of women from whom? So what do we call freedom, is it women‘s freedom or women empowerment? Is it not that challenging the internal desire of man, inhibitions on sexual relations, extra-marital affairs before and after marriage emphasizing the concept of women empowerment? It is ridiculous to think that feminism is supporting women to use their rights in order to free her from the family. In the Indian society, for their self-evaluation, sex is not acceptable in any situation but will be considered a barrier for women empowerment. Women wonder when will there be brothels for me. Today, women who
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have declared themselves independent wishes not only to make their daughters future but also to protect themselves from being victim of unsafe sex. This feeling of protecting her daughter doesn‘t make her proud, but it points the direction to women empowerment. Today, a woman taking the guise of empowerment feels that the father, husband and son seem like people who are superior to her, thus ruling and exploiting her as she is inferior to them. In contrast to this, those women who are independently living alone finds satisfaction in the fact that by staying unmarried, they are free from having sexual relations, and can separate themselves from the men's indulgence. It is true that the woman living in a male-dominated society have found their position exploited but it should never happen that the women aspiring for freedom should be established as a sex symbol. Seeing the current status of women, people feel women empowered. Women who have established supremacy in each region is now seen to be openly accepting her unethical relations and placing her own name in place of the Child's fathers‘ name. Such examples can be called a proof for women‘s empowerment. Women want to consider herself as an independent woman. But freedom from whom- father, husband, son ? How does she want to conceptualize the definition of freedom? Is it against manhood? Or is the woman who has freed herself from family values and obligations, supporting homosexual relations? Today when we talk of Indian feminism, many questions comes to our mind. And it becomes clear to us that the questions regarding women have been raised by no other than sociologist and Marxist. In 1883, a year before the publication of Engels famous work called ―Origin of Family, Private Property and State‖, August Babel‘s book ―Women and Socialism‖ was published. This book became popular not only in Germany but all over Europe. Babel‘s book was not different from Engels book ―Origin of Family, Private Property and State‖ but it was slightly a detail study of the fundamental concepts related to women. Unlike the thinking of the earlier reformist upon the subordination of women, John Stuart Mill went contested their ideology and for the first time developed the problems of women as a subject for scientific discussion. The traditional ideology of the Indian society was the subordination of women by men. Eagle's conclusion was that in the modern nuclear family the situation of women is still based upon the subordination of women in the household. The first condition for the freedom of women was that all the women should be allowed to enter the public sphere and for their entry, it is necessary for the society to destroy the value of the nuclear family as the economic unit. 1 Usually when we talk about feminism the question that arises in our mind is, what is the use of Western concept of feminism in India? And this question is somewhat justified. Especially since feminism was itself being questioned in the West. In fact, the ideology of feminism emerged in the West came when women's fundamental rights had already been achieved. However, for achieving their different rights, so many battles were fought, then only did they acquire right to vote, civil rights, political and economic
1 Setiya,S.(2006),‘Women Self-esteem to Questions‘, Kalyani Shiksha Parishad publication, NewDelhi.
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rights. Since they had got fundamental rights, their issues increased and thus sexuality, sexual freedom, the concepts of femininity, male domination, etc. were added. What was remarkable about this was that women in the feminist movement white women belonging to the upper class. The lower class and the black woman were considered different from the feminist movement. The latest issues which were before the Western feminism were so important for country like India because Indian society is still have a feudal social structure and the biggest problem before the women was antiquity, due to which other than civil rights, various rights were virtually nil. However, here was a class of women who were receiving the basic necessities of life and they were also under the influence of Western feminism. Thus, some feminist thinkers in India started raising those issues, which was the issue of Western feminism which in the rural social order was not much of a particular use. Due to historical, political and economic contexts, the protection of ‗women rights' have weakened the feminist politics and provided impetus to the common belief that feminism meets only the narrow and privileged interests. Historical materialism, capitalist relations of production based on comprehensive understanding of the exploitative nature, struggle against family violence, already been reduced by cuts in social programs and take advantage of the system against these evils alliances presents the possibility. With the deployment of women s liberation, if it needs to include all women, then capitalism is in harmonious with none. Historical materialism is to offer that kind of introspection is which would benefit that postmodernist and feminism simultaneously utterly. This article has attempted to highlight this very point. The dominant structure of power in relation to our principles, our conduct and understanding of our locations for immediate forces and multinational capitalism, women and men within the contemporary changes in the locations. The way of understanding provides the foundation which is relatively more effective. For example, debate on the "family values" should be considered. Traditional feminist argument is that a return to the family values is a challenge to the new rights. In the one hand it said that it was trying to reconstruct the traditional version of the nuclear family so that through labour force women will be forced to go out of the house and again be forced to come back at home. On the other hand it can also be a solution for effective feminist movement because now women have the opportunity to work unlike the past. In this analysis it is not clear that their economic conditions, in addition to the domestic work, the full-time work she does outside of home has been burdening the middle-class women. Such social changes benefit the process of capitalism and not the women. Poor and working class women (many of whom are black) serve outside the home for a long time but hardly any of them are performing the work which is of their preference. For women it means that the profits which are being gained to them are that the of middleclass women. Now by the requirements of capitalism, they are being forced to choose work which is traditionally has been the work of the poor and working class women. To argue that this debate about family values aim to send women back to the home environment, to ignore the fact that the traditional nuclear family is not possible to go back because now it is not economically viable. It is here to argue that these debates
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about family values are inspired by feminist successes. The ideology of Capitalism is to be accepted wherein the economic mandates are considered quasi-free life style choices. It makes me believe in the fact that feminist is committed towards radical social change, but relatively it is less pleasant to consider the possibility that it indicates the dangers of the class divisions. It is possible that the interest of the people who call themselves feminist may lie in maintaining their own class privilege or try to acclaim a high status. Marxism is a serious threat from this perspective not only because of the ideological foundations of the postmodern feminism but also because it presents a challenge for certain forms of knowledge, historical, materialist which is fairly obvious in the works of women like Katie Roife, Naomi Wolf and Camille Pajila. They are not using feminism for encouraging equality and social justice but somehow trying to promote their book, the images in order to increase their means of livelihood. As of now, many feminist think that if feminism pretended against men, they will be considered abnormal, frustrated, violent. The change in the feminist paradigm came after the third wave of feminism. The third wave feminism was primarily related to Latin American, Asian and Black women. The wave had the effect of post-modern philosophy which respected the differences. As a result the concept of diversity has emerged which states that all classes of such theories can not solve the problems of women. Different classes have different problems and therefore their solutions must be found differently. The wave of feminist movement made an impact on the feminist movement in India. Dalit women here began to blame the feminist movement that it represents the upper-class, upper-caste women and the downtrodden, rural and poor women are left out. As a result, feminist thinkers focus was on the diversity of the Indian society regarding how the feminism in Indian society can be model. This was the period of the eighties – nineties which was also the decade for Indian society where at the same time the 1'Brahminical patriarchy' term began to be used. The term represents the complex structure of the society and consequently expresses the multiple exploitation of the Dalit widows. Dalit woman becomes the victim due to the three factors such as caste, class and patriarchy. Due to her being a woman her husband also exploits her. Since they do not have their own land – the land owners also exploit the downtrodden Dalit women and because of the fact they are Dalit, they have to bear the insult from the upper castes. In India the current feminists discuss that the problems of the poor, rural, Dalit and minority women are different problems in one way and so all so the problems of the rich and upper-caste women are also differen. Along with the issues of women, feminism talks about Dalit and the underprivileged sections which for centuries have been marginalized in the society. It assumes that many streams within the feminist movement itself are working together, regardless of their different ways but their destination, aim and the objectives are the same. So everyone should come forward together.
1' Brahminical patriarchy- ' because the duty of the Brahmin was making the rules in the society. the ideological level of the cotral over women was unsuccessful low and customs as prescribed by the brahminical patriarchy.
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Nationalist thinkers believe that during the Vedic Age, women in India had obtained a high status. Gradual loss of the status of women has been due to various external factors. Because of the changed circumstances, women had different burden put upon them which was indispensable in that era. Similarly the nationalist thinkers defend the class based hierarchy as being a system which is flexible as wel as based on ones duty. Leftist thinkers were completely against these ideas of these nationalist thinkers. According to them, the conditions of women and shudras were a conspiracy against them by the upper class where they could suppress the lower classes. Since the upper class, mainly the Brahmins (because the duty of the Brahmin was making the rules in the society) did not want the shudras in the name of untouchables and the women in the name of family to be organized. Feminist thinkers are opposed to the nationalist vision. According to them current social structure was patriarchal and religious leaders deliberately kept the status of women's subordinated. These thinkers do not even believe in the Vedic period that the conditions of woman were good. Yes, we can agree that the image of the women we had during the Vedic era was better than the present condition of the women. Dalit thinkers are strongly against the ideology of Manusmriti.1 They believe that the conditions of the shudras till date are a result of the practice of the rules present in the Vedas. They oppose the 31st [i] and 91th [ii] shloka of the first chapter in Manusmriti which says that shudras have originated from the thigh of Brahma and has been said that the duty of shudra is to serve all the varnas. The conditions of women in ancient India has been described in detail in the book of the Nationalist leader A. S. Alteker. He has highlighted women's education, marriage and divorce, household life, the status of widows, women and their public life, religious life, property rights, their sense of dressing, way of life, and the general attitude towards women. According to Alteker, during the Vedic period in ancient India the status of women in society and the family was high, but in the later period due to several reasons their conditions started deteriorating. He believes the primary cause for the decline of the condition of women was their entrance into the domain of the family. He wanted to know the causes behind the women not getting the right to property, keeping them away from positions of governance, expecting them to give birth to Aryan sons. He has also given explanations to some of them For example, according to him, women are not given the right to property as they lack the ability to fight, which is necessary to protect ones property. Thus, Alteker has picked up some isssues which are in favour of the Indian culture but at the same time has also criticized Indian culture. He has himself accepted in the first edition of his book that despite ones efforts to be fair, somewhere they have gone in favour of the ancient culture. Re-knowned nationalist historian R.C. Dutt has also supported Altekers approach. According to him to keep women completely separate
1 Manusmriti –according to Hindu tradition ,manusmriti records the words of brahma. By attributing the words to supernatural forces, the text takes on an authoritative tone as a statement on dharma .
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and to put restrictions on them was not at all a Hindu tradition.1 Shakuntala Rao Shastri in her book "Women in Sacred Laws" has also presented similar findings. Modern-day historians and leading feminist thinkers have criticized Alteker and Shastri’s above explanations. In criticizing R. C. Dutt, famous feminist thinker Dr. Uma Chakravarty says, Manu and other law makers have advocated the marriage of girls at a young age. In the seventh century period, details relating to the practice of sati has been distinctly shown as a practice associated with women of the upper caste. The institutions to ensure the subordination of women had already come into existence before the emergence of the religion of the Muslim. Then the Islam followed that made it easier for these violence and evil practices to be legalized. Feminist thinkers believe that the cause of the deterioration in the position of women in ancient India was not due to an external cause but it was the patriarchal form of the society. The feminist thinkers blame the ancient ideology for the negative understanding regarding women because in the present scenario whatever was written in the smritigranth had wide ramifications on life. The major components written were not to allow women to get an education, allowing young age at marriage-related provisions, not to give equal rights to property, etc. were the provisions that caused a decline of the status of women in society. According to feminist thinkers, instead of trying to explain the shortcomings, we must accept them so that we can find measure to improve the current situation of the women. ConclusionIf one glances at the school of feminism as a whole, lots of issues manifest themselves. Revolt against the granting of right to vote for women is very significant one. This revolt marked the begining of feminism. Even though they fought for many other issues with their disintegrated forces for right to vote, right to citizenship, right to politics and same right to enjoy economy, has been the result of the revolution because they were already granted with their fundamental rights. As a result they were more inspired to fight for sexuality freedom to sex, stereotyping of women and male domination. It is very significant to note that feminism was only in the hands of the elite or the upper class white women, women of the low and black skinned women were prohibited to participate in the struggle due to lack of accessibility. Women empowerment has been the main focus as well as the main target of this discourse .it is very important to realize that freedom of body for women can not be considered as their empowerment as a whole. On the other hand they must be freed and liberated from the clutches of their social barrier, economic limitation and domestic violence or harsh family restriction. women consier this as their overall empowerment. Women have now started meditating on this particular discourse that dalit women have fallen prey to their own exploitation on grounds of caste, class and patriarchy. firstly, men in their own caste exploit them because they are women who are thought out to be biologically weak, secondly ,their land lords due to poverty and thirdly, the upper caste due to caste hierarchy. So to
1 Setiya,S.(2006),‘Women Self-esteem to Questions‘, Kalyani Shiksha Parishad publication, NewDelhi.
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conclude, I have been able to observe these facts about women or feminists through my meditation the topic to be in duded in my term paper. Bibliography Bryson, V (2003),‘Feminist Political Theory‘ An Introduction, Palgrave Macmillan, Published New York. Weitz, R (2003),‘The politics of Women‘s Bodies‘ Sexuality appearance and behavior, Published by Oxford University press, NewYork. Brenner, J (2006),‘Women and the Politics of Class‘, Published by Aakar books ,New Delhi. Naples, N.A (1998),‘ Community Activism and Feminist Politics‘, Organizing Across Race, Class, and Gender, published in Great Britain by Rutledge, London. Singh,N. (2004),‘ Society, politics and women‘s‘, published by Radha publication, New Delhi. Ansari, M.A (2006),‘women who are you?‘ published by Joyti publication, Jaipur Drvadi,R. (2005),‘Women Empowerment, challenges and war strategy ,‘ published by purvasha publications, Bhopal. Karat,B.(2008),‘Indian Women Straggle and Freedom‘, published by Shambihar Rai, publication.NewDelhi. Singh,R and Singh,M.(2006),‘Indian Women‘, Avishakar Publication, Jaipur. Panday, K.(2008),‘caste, class and women: discriminations to new way‘, Notational Publication house , NewDelhi. Setiya,S.(2006),‘Women Self-esteem to Questions‘, Kalyani Shiksha Parishad publication, NewDelhi. Gadkar,R.(2004),‘ Women self-evaluations: New Challenges‘, Annpurna Prakashan, Kanpur. Arneil,B(1999),‘Politics and Feminism‘, Blackwell publishers Ltd.Oxford,ox41jf,UK. Judith,S.(2000),‘Gender in Political theory‘, Blackwell publishersLtd.Oxford,ox41jf,UK. Chakaravarti, U. (1993),‖Conceptualising Brachminanical Patriarchy in Early India‖ gender caste class and state, Economic and political Weekly, April 3.
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Understanding Dalit Movement in Uttar Pradesh : A Sociological Analysis Harish Kumar1 ―Mahatma has come. Mahatma has gone but the untouchables remained untouchables‖. Organise to educate and to agitate. Bharat Ratan Dr. Bhimrao Ramji Ambedkar There is no doubt that Indian history has a rich heritage of inspiring social movements. It shares strong resemblance with social action, in terms of its goal as well as process. Marginalized communities have mobilized themselves to raise their voice against exploitation and violation of their rights, whatever the state has failed to safeguard their livelihood and rights. Both the processes focus on equity or fair play, social justice and empowerment of the downtrodden/marginalized/exploited sections of the society. In this scenario, prominent social movements can be traced back to Bhakti movement when Kabir, Nanak, in their preaching condemned a lot of the then existing social evils. Social reform movements made efforts to bring improvement in status of women and downtrodden communities, as they addressed sati abolition, widow remarriage, women‘s education, caste discrimination, untouchability and many more. Gradually social reform movements, during that period, merged into freedom movement. After independence too, many social activists have taken up various issues related to injustice and exploitation on specific sections of population and initiated movements. In this discourse, Dalit movement has also made an important place in India pre and post independence in terms of their emancipation and empowerment. Wankhede (2008) The social movements of India‘s deprived castes are based on three major tenets: firstly, the social movement identifies the basis of exploitation by identifying two categories, namely, the exploiter and the exploited subjects. In India, caste categories based on ―pure and impure‖ births become the base for such categorization. Secondly, in the struggle against oppressive social system, the movement challenges the domination of the op-pressed in all the arenas of civilization. Periyar challenged the hegemony of Brahmins in the social, political, cultural and religious order and forged a plan for complete destruction of the brahmanical system. Thirdly, the social movement imagines the alternative model for a better society. Ambedkar prioritized a society, which would be based on the values of liberty, equality and fraternity, against the cherished varnashrama dharma of Gandhi. Thus, a self-conscious dignified social identity, a commitment to end the oppressive social order and a hope for the establishment of an equal and libertarian society, become
1
Harish Kumar
(M.Phil Research Scholar), Department of Sociology, School of Social Sciences, Indira Gandhi National Open University, New Delhi-110068
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the basic tenets of the social movements in India. To fulfill the agenda of Dalit emancipation, a relentless struggle with a non-compromising commitment to the ideology of social emancipation should always be prioritized in the movement. In the colonial period of India, drastically changes were observed in terms of social reform, many Indian thinkers and reformers came forward to look at their social practices and customs critically i.e. Jyothiba Phule‘s ‗Satya Sodhak Samaj‘, Periyar‘s Dravida Kazhagam and Dr. Ambedkar‘s were examples of radical social movement which instead of trying at reforming the caste system aimed at destroying it. Western ideologies and technology made profound impact on the Indian society. Democracy, equality, liberty, fraternity were some of the main ideas that influenced Indian society. Oommen (1990) observes that caste consciousness has mainly anchored on status deprivation. Therefore Dalit protests in India first crystallized against socio-cultural oppression, particularly untouchability. This has been followed by mobilization for political enfranchisement followed by protests against economic exploitation. Ghanshyam Shah (1990) The Scheduled Castes (SCs) are known as harijans, i.e., children of God- a term coined by Mahatma Gandhi in 1933. The harijan nomenclature is considered pejorative by some leaders of the castes. They prefer to be called Dalit, i.e., the oppressed (Guru 200la). Occupying the lowest rank in the Hindu caste system, they are called avarna, those whose place is outside the chaturvarna system. They are also known as perial, panchama, atishudra, antyaja or namashudra in different parts of the country. Their touch, and sometimes their shadows and even their voices are believed to pollute caste-Hindus. Legally they are no longer untouchables, though in practice many of them still bear that stigma. The SCs constitute 16.2% percent of India‘s population in 2011 census. Thirty-six percent of them are workers. Among the workers, 48 per cent are agricultural labourers. Many of them are engaged in traditional occupations, such as, flaying, scavenging. The SCs are scattered all over the country, though their number is insignificant in the predominantly tribal states of the northeast frontier. They are not concentrated in very large numbers in particular districts or talukas either. Nandu Ram (2008) Dalits in India, earlier, known by different nomenclature; have asserted, through the ages, for their rights of justice and equality, and organized numerous types of movements in several parts of the country. A few of these movements have achieved partial success in their goals but many of them have failed miserably due to reasons like structural rigidity of the Hindu society being eulogized by the religious scriptures, economic vulnerability of the people involved in the movements and the resultant lack of their susceptibility along with asserted leadership and so forth. No doubt, even partially successful Dalit movements have left some definite marks on little improvement in socio-religious conditions of the Dalits and proved to be instrumental, at least indirectly, in bringing some changes in others‘ attitudes and behavior enabling them to be somewhat liberal and accommodative. Since the last few decades of the previous century, Dalit movements have addressed prime issues like untouchability and related social disabilities of Dalits emanated from the Hindu religion and its caste system, their concern for sharing political power and privileges, gaining self-respect and dignified social identity, their liberation from socio-economic
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exploitation and bondage so on likely the Adi Hindu movement in Uttar Pradesh (Gopptu 1993). Regional movements have also organized for gaining self respect and social identity, both within and outside the Hindu religion in the north India, especially in the Agra region of Uttar Pradesh (Lynch 1974; Ram 1995). Since Dalits have suffered more from socio-economic exploitation and bondage, especially in rural areas, they had organized a couple of successful movements even in the past for their social and economic liberation. The land grab movement of 1970-grabbing the benami or government‘s barren land –organize in the Basti district of eastern Uttar Pradesh (Singh 1974).It can be said that Dalit movement as their overall orientation or ideology only focusing on improvement of Dalits status in the caste hierarchy. Contrarily, a couple of studies have looked at both society (including Hindu social system) and social change in India from the materialistic or economic point of view. Nature of Dalit Movement Guru Gopal (2007) rightly talked about the study of the Dalit movement in his argument which has attracted some leading sociologists over the past two decades in India and abroad. The centenary year of B.R. Ambedkar has seen a plethora of publications, thus adding to the growing literature on Ambedkar, Dalit politics and the Dalit movement. Among sociologists it is possible to discern a dominant ideological current that has bearings on the study of the Dalit movement. There is a ‗liberal‘ trend among a group of scholars, who believe that it is the ancient Hindu reactionary traditions and the deeprooted prejudice of the upper castes against Dalits, which has led to the protest of the latter. Thus, this trend views Dalit protest as a necessary outcome of an obscurantist Hindu tradition. This liberal view also has a strong tendency to assume that the Dalit movement is limited to achieving a partial advance in the socio-economic, civic and political fields within the existing social order, thus hardly any thought is expended on radical transformation in other respects. It is due to this ideological position that concepts like ‗social mobility‘, ‗reference group‘ and ‗relative deprivation‘ figure so prominently in their writings on the Dalit movement thus becoming a major frame of reference in studying the Dalit movement. Among those notable scholars who fall into this liberal category is M.S.A. Rao, who has used similar concepts for understanding the emergence of the protest movement among the Backward Classes and the Dalits in India (Rao, 1982: 4). Rao, taking a cue from Merton and Runciman, has argued that social mobility forms the major basis of the theory of relative deprivation (ibid.). (Social conflict as a basis of relative deprivation finds mention in Rao‘s study but without much detailed discussion.) Rao further argues that the relative deprivation is connected with the moment of emulation of a positive reference group (1982: 194). Other scholars too have tried to link the emergence of the Dalit movement with the issue of relative deprivation, reference groups and social mobility (Lynch, 1974; Ram, 1988; Sachchidananda, 1978). It is obvious from the works of these scholars that terms like social mobility and relative deprivation form the major frame of reference in discussions of the emergence of reform, protest and movement among the Dalits. It can be traced link between the emergence of the Dalit movement and relative deprivation, social mobility and reference
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group theory, though inadequate in understanding the Dalit movement, need to be supported on the following theoretical and strategic grounds. Both historically and dialectically, this concept of relative deprivation could capture social reality at a particular historical juncture when Indian society was trying to release itself from the feudal ethos, which was facing an ever-increasing threat from the advancing civil society in India. In this transitional process, the Dalits, who were aspiring towards mobility of various kinds but were unable to achieve it due to the restrictions imposed by the feudal as well as colonial vested interests, felt deprived, a fact which time and again prompted the Dalit movement. Broadly speaking, the ideology of Dalit movement is centered on the goals of achieving equality, liberty, fraternity and social justice-the core of Ambedkar‘s ideology, which is the main source of inspiration for the contemporary Dalit movement in India (Ram 1995:34-37) Dalit Movement in Uttar Pradesh: An Introspect Previously, we have discussed about the background and nature of Dalit movement. Now focus on various movements in Uttar Pradesh which emphasized not only its consciousness but also enhanced the developmental participation in socio-economic and political scenario. No doubt UP. is one of highest percentage populated state in the country (Census, 2011) as well it has major ground experiences of Dalit Movements in Indian society pre and post independence. Uttar Pradesh broadly divides into four parts or regions, which are south-western, northern, central and eastern. As social ecology varies from one region to the other, so is the nature of population concentration and the socio-cultural practices and orientation of the people living there. On the whole, Uttar Pradesh has traditionally been considered economically backward due to absence of proper irrigation facility both in the southwestern and eastern regions, and also location of the heavy as well as medium size industries throughout the state. In the eastern as well as in the south western regions, there prevailed, till recently, a culture, which historians have called the ‗mai-baap culture‘ (mother-father culture). Such culture has been based on the agrarian relationship in which the landlords as well as rich peasants were regarded as feeder and protector of those who worked either labourers on their lands or were linked with them in capacity of village artisans and service providers under the jajmani system (system of patron-client relationship) since such system has now given place to the current practice of payment of wages, mainly in cast, the earlier existed culture has also fast disappeared, resulting into less socio-economic exploitation of the lower casts and communities but emergence of more angular relationship between them and the upper castes in villages in the state. Since violence and various forms of atrocities inflicted by the upper and the middle level castes on Dalits have been quite frequent in the Uttar Pradesh (Kumar Vivek, 2008: 271-296) The Dalits, constitutionally known as scheduled castes, constitute about 16.48 per cent of the national population and to 1991 census. This percentage of their population remains, by and large, the same at 2001 census. The Scheduled Caste (SC) population of Uttar Pradesh constitutes 20.7 percent of the total population (19,95,81,477) at 2011 census, of the State. The Dalits in U.P. are not a monolithic whole. They are divided into
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66 castes and population wise, Chamars top the list, followed by Pasis, Dhobis, Koris and others. As far economic condition of Dalits in the state is concerned, they are the poorest and own only 1 per cent of total cultivated land. As per the official statistics, about 58.99 per cent Dalits live below poverty line in rural and about 36.88 per cent in urban areas in Uttar Pradesh. (NCSC & ST,6th report for 1999-2000 & 2000-2001:41). The government after independence, took policy measures for upliftment of the Dalits, they have been provided a number of opportunities such as reservation in education, government jobs and in politics. But such a channel of mobility has provided limited opportunities to them. The Dalits of the state have, all along, remained assertive for their rights of equality and self-respect as well as human dignity, but the historians and the social scientists of all hues have not taken note of that. In the known history of Dalits in the state, it was saint Ravidas- a chamar by caste –who had preached the philosophy of equality and human dignity during the early medieval period. Yet, as he was part of the Bhakti tradition, his crusade against the untouchability and caste system has been siphoned from the historical accounts of the contemporary period due to reason of marginalizing the Dalits since the centuries together. Even, the relentless assertive efforts of Swami Achhutanand in Kanpur and of Manik Chand Jatav in Agra regions for a Jhalkaribai Kori, the compatriot of Rani or Queen of Jhansi, of Uttar Pradesh against the British colonial regime in India have not found place in the annals of Indian history of the period, nor the social scientists have made any enquiry of these contribution. In the colonial period, one North Indian caste mobility movement which appears in the nineteenth century, and whose persistence today is at least partially successful, is that undertaken by the Noniyas, a Shudra caste found in Uttar Pradesh. They claim the status of a well known warrior clan, the Chauhan Rajputs. In his study of Banaras region, it was found that in both urban and rural settings, a wide range of rank may be observed. Some rural Noniya communites are almost entirely landless, economically and politically dependent upon a local landlord class. In such villages, Noniyas frequently perceive the Chauhan movement as a distant and not very real entity. In 1898, one of famous Noniya, Lalla Mathura Prasad Singh a newly rich zamindar who joined to others economic Noniya elite such as schools teachers, postmasters as well as contractors- he founded the chauhan organization. The chauhan organization moved eastward into the districts of Allahabad, Banaras, Mirzapur, Jaunpur, and Azamgarh, maing gains wherever a group of Noniyas existed whose wealth enabled them to attempt social emulation of the Rajput style of life. By 1935 the organization had been able to found an all-India sabha which had its headquarter located in Katni, Madhya Pradesh. An active branch exists in Jaunpur city composed of lawyers, teachers, and petty officials who meet informally as the New Chauhans. (Rowe 1968:66-75) It is suggested that the Chamars (a social group which works on animal skin and leather) of western Uttar Pradesh were the first Dalit community to struggle to redefine their identities in the early 1910s. Their struggle was launched initially in the context of the dominant colonial and Hindu narratives of their untouchable identity. It was carried on by emphasizing the purity of their lives and demanding a status equal to their caste Hindus (Rawat, 2011).
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Viswanath Leela (1993) pointed out in the study; taken by M. Showeb (1986) examined the socio-economic changes of chamar community in the Varanasi district of Uttar Pradesh. In order to measure the social changes taking place among them, the study adopted a comparative framework. On the one side the chamars engaged in traditional occupations, on the other side, the educated chamars engaged in modern salaried occupations: who through education, job reservation and other measures of economic betterment, have achieved a new economic status which delinks them from their traditional social nexus. There was also a third category of respondents who were students of Chamar community. The analysis of career mobility of respondent showed their shifted from one job position to other and have also got promotion in the work organization. As regard the manner of recruitment, 70 per cent of employed respondent have been selected under reserved quota. Narayan Badri (2011) The Nara–Maveshi Movement started in the mid -1950s among the Chamars of north India, one of the lowest of the untouchables castes. This social movement was aimed at shedding the polluting caste-based occupation of the Chamars where the men skinned and tanned dead cattle and the women cut newborns‘ umbilical cords, all in return for grains and cloths under the jajmani relationship. The movement spread throughout the rural areas of Uttar Pradesh. The Dalit protested against their social degradation, subjugation and isolation both in rural and urban areas. Lynch (1974), Ram (1995) has specified this assertion in different part of the states. Dalits social reform movement had also asked for selfrespect, social equality, removal of untouchability or commensal relations, places of worship, etc. They had tried earlier even the process of sanskritizaiton, desanskritizaiton, self-purification, construction of their history, etc., as stated above, for raising their social status. Ram Nandu (1995) It has also subsequently been analyzed in the case of Dalits of Uttar Pradesh that both their earlier social reform movements and their assertion for liberation did not bring the desired changes, though these had generated a considerable degree of social awareness and consciousness among them. The failure of their social reform movements as well as later assertion can be delineated by taking some clues from what Ambedkar had said about the failure of the Bhakti Movement in India, which more or less, applies specially to social reform movements led by the Dalits themselves in Uttar Pradesh also. Therefore, the Dalits after years of social struggle have changed their strategies and started attacking the Hindu society from secular avenues like polity and education. Kumar Vivek (2008) Since majority of Dalits in India and in Uttar Pradesh as well as guided by thoughts and action of Ambedkar, the answer to this query is simple as it lies in his thoughts and philosophy Babasaheb Ambedkar himself had suggested that, ― the Dalits should become a ruling community and political power is the only key to achieve that‖. Gore (1993:213). The reiteration of the Dalit leadership for use of political power, as suggested by Ambedkar can further be proved by his speech delivered in Lucknow. ― In his Lucknow speech (on 25 April, 1948), which caused a controversy because he was at that time a member of the Congress Cabinet at the Centre, Ambedkar again reiterated that ‗political power is the key of all round progress‘. He said that the
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other backward classes and the scheduled castes, if they worked unitedly, would wrest power from upper classes‖ (Gore 1993:213). Hence the above facts are enough to substantiate the argument given by the Dalit political leadership in Uttar Pradesh in their shift from social reform to acquiring political power through electoral means. Lynch has also proved this fact through his study in Uttar Pradesh. According to him ― The change is due to the fact that sanskritizaiton is no longer as effective a means as is political participation for achieving a change in style of life and a rise in the Indian social system, now composed of both caste and class elements. The Republican Party (of India) is the organized response to the majority of jatavs (Dalit) to gain these ends‖ (Lynch 1974:97). In this context, the Dalit leadership of Uttar Pradesh responded to the structural changes, ushering in the society, and launched their political movement. The first significant political movement in the state was launched by the Scheduled Caste Federation (SCF) in 1944-45. The SCF attracted Dalit organizations, particularly Chamar organizations like the Jatav Mahasabha of Agra, the Raidass Mahasabha of Allahabad, and the Kureel Mahasabha and Chamar Mahasabha of Kanpur. The Kumaon Shilpakar Mahasabha was the only non-Chamar organisation to join the Federation in its initial stages. Gradually, the establishment of district branches of the SCF also attested to its growing popularity in urban centres of UP. District branches were established in Agra, Aligarh, Allahabad, Etah, Etawah, Lucknow, Kanpur, Meerut, and Kumaon. The Uttar Pradesh SCF decided to launch a Satyagraha in both 1946 and 1947 to protest against the Poona Pact, the Congress and the Cabinet Mission Award for rejecting their demands for proportional representation and a separate electorate. The SCF launched two different Satyagraha in Lucknow against the non-representative character of the Legislative Assembly, the first in July-August 1946 and the second from March to May 1947. There were other issues as well, including the abolition of begari, distribution of land to Dalits, free education and scholarships, and reservations of jobs within the government services. Later on with the formation of Republican Party of India (RPI) in 1957 in Maharashtra; the Dalits of U.P again responded and organized themselves under the banner of RPI. In fact, the main aim of the party was to unite all the Dalits against the Congress party (Lynch 1974:108). But the party became ineffective during the 1970. Because did not represent an abandonment of achhut identity and politics, nor did it represent a move to class politics as suggested by a host of scholars. By framing the formation of the Republican Party of India as a shift from caste to class, we miss the Dalit point of view which envisioned the possibility of building political alliances without losing the focus and power of a united achhut identity and agenda. To cite one example, the Republican Party of India‘s slogans summed up the mood of the times and revealed the ideological moorings of the party; ‗Jatav-Muslim bhai bhai: Hindu kaum kahan se ayee‘ (Jatav-Muslims are brothers: where did the Hindus come from) or ‗Thakur, Brahman aur Lala: kar do inka munha kala‘ (Thakurs, Brahmans and Baniyas: blacken their faces). If anything, these slogans indicate that the Dalit struggles against domination by Hindu society were fought along caste lines by emphasizing a separate identity. Rather than dissipating, the attractiveness of a shared Dalit identity has continued to grow.
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The third political organizing of the Dalits in the state took place, during the 1980s, with the establishment of Dalit Panthers in the Avadh region- Kanpur and adjoining areas (Kumar 2000:121). But the organization was too revolutionary to attract masses and it subsided soon. There is development of political consciousness among the Dalits in the state since the fourth decade of the past century when Kanshiram formed Bahujan Samaj Party (BSP) in 1984 in Uttar Pradesh. Today, the Bahujan samaj party is regarded to be the main representative of Dalits in the state. The party has declared social transformation and economic emancipation of Dalits as is prime objective. The BSP captured power in the Uttar Pradesh five times-first in 1993(coalition with the Samajwadi Party), then in 1995 (with the Bhartiya Janta party, supporting the BSP from outside), in 1997, and in 2002 (coalition with the BJP). In 2007 BSP created a history when got majority in the state. Not only that, it has also achieved status of the National Party. The political mobilization of Dalits has created relatively more solidarity among the various Dalit castes that never used to interact among them previously. Most of them now sit together, discuss about various issues and chalk out their strategies. Prior to this, only the Dalit political leaders and educated persons used to have commensal relations among themselves. But now, even the general masses of these castes in the Uttar Pradesh have started commensal relations among themselves. It was the one of finest example of social engineering which was taken by BSP. Wankhede (2008) the year 2007 will be contemplated in the history of Dalits as one of the most significant years as it witnessed a new rise of Dalit assertion in the arena of politics and religion. The emphatic victory of Mayawati‘s Bahujan Samaj Party (BSP) in Uttar- Pradesh ridiculed all ―poll pundits‖ and showed that the dalits‘ political activism has come of age and it was high time that dalits got their proper share in the national political mainstream. At the same time in Maharashtra, Tamil Nadu, Orissa and And-hra Pradesh, while celebrating the 50th anniversary of Baba-saheb Ambedkar‘s Buddhist conversion, numerous Dalit castes are converting to Buddhism. Both these historic events should be linked together and seen as the progressive realization of Ambedkar‘s vision, to which the Dalit masses are paying their tributes. Dalits, differing from the mainstream political discourse, are demonstrating a new pat h for social and political transformation. Both the modern Buddhists and the new aggressive Dalit political elites reject all ―the given‖ liberal identifications and ―cultured‖ nomenclatures, eventually constructing a socially robust political identity in the public domain. Formulating a dignified social and political identity for Dalits is always valued as one of the essential tasks of modern social movements in India. The dalit political discourse has produced a concrete alterna-tive to the mainstream nationalist formulations in all the realms of public reason. The discourse legitimizes the thirst for political power, as it is one of the prime instruments in bringing a radical change in social relationships [Sudha Pai 1998: 40]. On the one hand, rejection of political dominance by the ―manuvadis‖ became the mantra of the new dalit political ideology. Besides, the BSP leadership is very hopeful that whatever success it has achieved in Uttar Pradesh would definitely influence the Dalit Politics in other states in the country. Not only that but Kanshi Ram and his lieutenant Mayawati of the BSP have now been accepted as the National leader by the maximum number of Dalits.
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Pai Sudha (2004) In UP, emerging from a strong identity-based movement, the BSP‘s agenda for dalit uplift is based on the notion of ‗swabhiman‘ (self-respect). Its leadership has argued that ―self-respect is more important to dalits than material gains‖ and ―what we are fighting for is dignity and self-respect‖ (Mayawati 2003:15). Kumar Vivek (2003) BSP has initiated structural changes in the most populous and caste wise the most fragmented state of the country. However, it is difficult to evolve definite indicators for such changes. Today no ‗upper caste‘ can take dalits for granted in UP. They retaliate in whatever manner they can. Take the case of Mau district. Here the dalits raised their arms against the thakurs of the area. Similarly in Lucknow, village Gopal Khera of Mohanlal Ganj, the dalits raised their arms against the thakurs and in fact one thakur died (Kumar and Sinha 2001:102). Further, Lerch (1999), narrates how dalits have forced the landlords to increase their wages with the help of the state police. The roles and statuses of dalits did not change only at the social level but also at the level of governance as well. The manner in which the dalits have become the part of the highest echelons of the decision making institutions like legislature and bureaucracy and at the lower level in the panchayats and police stations, it has led to role reversals in the social structure of UP. Another aspect of BSP-led structural change is the steps taken by the government for the distribution, regularization and possession of land in the name of the Dalits and most backward castes. Usually the BSP government is blamed for initiating land reforms in the state. But the available data show that the BSP-led government has been leading a silent land reform process. For instance, as chief minister Mayawati herself issued a letter dated September 20,1997, in which she gave details of distribution of land during her tenure as chief minister. According to her 81,000 and 500 Dalits were distributed 52,379 acres of land in a special drive. Further, about 1,52,000 got possession of land in which 1,20,000 acres of land was distributed. About 80 per cent of the Dalits live in villages in UP. It is a fact that no government has given appropriate attention to their development. Though the green revolution did touch the UP village it was too limited to affect the Dalits in any way. In 1995 when Mayawati came to power for the first time she energized the already existing village development programmes better known as Ambedker Village Scheme. The BSP-led government has always been against mafia and ‗goondas‘, which can be proved by the huge number of criminals put behind the bars during its different regimes. For instance, during her first tenure of four and a half months Mayawati put 1,45,000 rowdies, criminals, goondas, etc, behind bars [Kashi Ram:1999]. Assessment After the above statement it can be said that though many a times Dalit movements have been organized in the forms of resistance, agitations, protests and so on. Uttar Pradesh has long historical background of Dalit movements. These have brought so many changes in the lives of Dalits in the society especially politically consciousness, mobilization and dignity of life. After a long journey of their struggle and consideration of state, started so many developmental policies and flagship schemes to uplift the conditions of Dalits. Despite of that, still there are some disparities in terms of Social exclusion can be seen in our 21st century. Therefore, as similar like social change, the
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concept social movement is also continuous in nature. So, both are two sides of the same coin. One finding on the basis of this paper says that, in the Indian Dalit movement, the term ‗relative‘ has a great concern. Because, still in the contemporary age it has been seen that Dalits are relatively marginalized in the society and the struggle is on the process. References: Ghanshyam Shah.1990. Social Movements in India: A review of the literature. Sage Publication. New Delhi Guru Gopal. ―The Dalit Movement in Mainstream Sociology” in “Dalit in Modern India, Vision and Values” ed. Michael S.M. 2007, P.150:162. Sage Publication. New Delhi Kumar Vivek. 2003. Uttar Pradesh: Politics of Change. Economic and Political Weekly. Kumar Vivek. 2008. ―Changing Trajectory of Dalit Assertion in Uttar Pradesh” in ―Dalits in Contemporary India Vol. I‖ ed. Ram Nandu. 2008, P.271:296. Siddhant Publication. New Delhi Narayan Badri. 2011. The Making of the Dalit Public in North India: Uttar Pradesh, 1950Present. Oxford University Press. New Delhi Oommen T.K. 1990. Protest and Change: Studies in Social Movements. Sage Publication. New Delhi Pai Sudha. 2004. Dalit Question and Political Response. Economic and Political Weekly. Vol- XXXIX No. 11 Ram Nandu. 1995. Beyond Ambedkar, Essays on Dalits in India. Har-Anand Publication. New Delhi Rawat S. Ramnarayan. 2011. Reconsidering Untouchability: Chamars and Dalit History in North India. Indiana University Press. Bloomington. Ram Nandu. 2008. Dalits in Contemporary India Vol. I‖ Siddhant Publication, New Delhi Rowe L. William. ―The New Chauhans: A Caste Mobility Movement in North India” in Social Mobility in the Caste System in India: An Interdisciplinary Symposium. ed. Silverberg James. 1968, P.66:77. Mouton publication. Paris Viswanath Leela. 1993. Social Mobility Among Scheduled Caste Women in India: A Study of Kerala. Uppal Publishing House. New Delhi. Wankhede S Harish. 2008. The political and social in the Dalit movement today. Economic and Politically Weekly
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Caste Discrimination in India: Dalit Identity Crisis Morve Roshan K.1 Abstract: In Indian caste context, it requires to seek the effects of the Varna system in the society. Synthesizing the identity, this paper will built and tested a theoretical model thinking the Dalit identity crisis emerged an account of the hierarchical system and discrimination. My most important contribution is to define the inequality and the struggle of Dalit. For this reason, the Dalit identity crisis deliberately takes birth and they protest through the literary productions or movements. Therefore, the Dalit autobiographies are portraying the picture of Dalit, who is exploiting and dominating by the other. However, this paper deals with the debate of Dalit literature and autobiographies. This paper seeks to these major points: (i) Meaning of ‗Dalit‘ and who are Dalits, (ii) Critical debate and Dalit autobiographies (iii) Representation of Dalits pain and exploitation, and (iv) Caste discrimination and their effects. For the discrimination I mentioned three main points to describe in the detail: (i) Varna System, (ii) Social Consciousness, and (iii) Power Politics. It needs to study to know the Hindu society has divided by the Hindus for their own purposes. After the colonial period, the Indian people are continually exploited and dominated. Thus, the struggle for revolution and equality is necessitating in today‘s life. Key Words: Varna system; Dalit identity; Critical debate; Dalit autobiography; revolution; demand of equality. Introduction: The ‗Dalit‘2 word associates with the Indian context. In Maharashtra, Karnataka, Uttar Pradesh, Madhya Pradesh, Bihar, Gujarat etc. Every state of India we find Dalits, who have been suffering for inequality and exploiting for their economic weaknesses. They are excluded and segregated by the society. Most of the Dalits abandoned the villages, they did not have abode also abused by the others. Actually,
Morve Roshan K. Center for Comparative Literature, School of Language, Literature, Culture Studies, Central University of Gujarat, Gandhinagar, Sector -30, Gandhinagar-382030. India. 1
Biographical Notes: Roshan Morve is a first year Doctoral student of Comparative Literature and Translation Studies at Central University of Gujarat, Gandhinagar, India. Working under the Assistant Professor Dr. Zakia Firdaus. She has also submitted M. Phil. dissertation under the supervision of Dr. Zakia Firdaus (April 2014) in Comparative Literature and Translation Studies Central University of Gujarat, Gandhinagar.
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caste is harmful to the society and for equality. Caste has an effect on the people who are poor, or untouchables. They harassed and have been bitter experiences to wound the pride (pique). Castism is reliant on classicism; it requisite to rescind caste for to rescue to go to the help for the lower caste. It has resided in politics and social-cultural way. Sadangi (2008) intends about that in fact most Christians, Muslims, Buddhists, and Sikhs were Dalit and Backward caste people who turned to these religions to escape the tyranny of the caste system. True nationalism is not separating India along false divisions in society, but instead, it should be uniting and integrating the peoples of India. True nationalism must see the larger Dalit-Bahujan population delivered from caste oppression and discrimination (Sadangi 193). This study, then explores the present condition is a little bit good, but because of the politics or other reasons, they are going to exploit more. The existence of caste discrimination has changed under the manner, but still alive in the different structure. The principal function to grant rights and reservation for the cognitive operation of preparing something better and for satisfying the economic gaps. Merely an account of their unawareness of rights the distance of equality is moving far out. This paper has intent to woven around the issues of Dalit, Dalit autobiographies and discrimination in India. Who is ‘Dalit’?: Sir Monier Williams3 has given meaning to ‗Dalit‘ in the dictionary is: ‗burst, split, scattered, dispersed, broken, torn, destroyed and crushed‘. The word ‗Dalit’ etymologically (true sense) is a Sanskrit word, which means crushed, ground. It has come to know ‗Untouchables‘, the panthers have included Tribes, Muslims, Women and all those ill-treated minorities which have been subjected to exploitation in one way or the other, upper class people within the scope of this world (Devi 63; Singh, Rai, and Yadav 46). In addition, Rajkumar defines the meaning of Dalit: ‗Dalits are those communities which have for many centuries occupied a deeply ambiguous place within Indian society‘ (Rajkmar 5). This study advances our understanding of the Dalit identity in India. The symbolically Dalit word produced the construction of marginality, oppressive and lowest class. The construction of Dalit has a symbolic import and it represented the reality through autobiographies, which gives real and truth experiences with the social-political ideas. Dalit literature is a kind of protest and a reaction against the caste system as easily as call to the Brahmnical way of life. The Dalit consciousness pioneered in the 13th century by Chokhamela. Ambedkar first used the word ‗Dalit‘ in reference to his own earlier term scheduled caste. ‗Gangadhar Pantawane interprets the word ‗Dalit‘ in its sociological dimensions, states that ―to me, Dalit is not a caste. He is a man exploited by the social and economic traditions of the country. He does not believe in God, Rebirth, soul, Holy books, teaching separation, fate and heaven because they have made him a slave. He does believe in humanism‖‘ (Ipsita 63). And in the realm of Dalit literature, it is nothing but an about-turn over this hierarchical system and it gives shape through narrative discourse by the writer/autobiographer. This paper is highly focuses on the Dalit writing, debate, critical view and their present condition in postcolonial India.
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The Critical View of ‘Dalit’ and ‘Autobiography’: The autobiographies are written by dalits: Saharankumar Limbale (Akkarmashi), Daya Pawar (Balut), Baby Kamble (Amche Jivan), Laxman Mane (Upara), Laxman Gaykwad (Uchlya), Shantabai Kambale (Majhya Jivanachi Chitrakatha), Pra. E. Sonkambale (Athwaniche Pakshi) etc. These autobiographies build an important role in strengthening the Dalit movement. Most popular Marathi storytellers, creator ‗Dalit‘ word stems from the movement revolutionary word (Walmiki n.p.). It will be the author‘s purpose is to prove by the evidence of facts that marginalized space as well as what are/were the reasons of silence. They negotiated for equality with own experiences. The Dalit writings issues are poverty, lowest position, caste discrimination and demands of equality. This paper is bringing together contributions to acquaint cultural history of identity and move forward with the discussion on Dalit - critics. The critical study of ―Dalit Sahitya Ke Purohit‖ written by Omprakash Walmiki.4 He criticizes that the Hindi critics are berating on the word ‗Dalit‘ and ‗auto-biography‘. ‗Why does the white-collar class of Dalits feel shame? In fact, in the terms of culture, highly exaggerate people who are part of the system, they ought to be ashamed of it… some people think these autobiographies are not real. Across the seven seas in a strange country, the life they have never seen, they seem truer to their autobiographies. But the world never shown outside the boundaries of the village. What shall we call this oversight‘ (Dalits Seem to be Intense Movement, the Dalit Literature is Born, Asmitadrsh writer – reader Conference Solapur, 1983).5 Some debates about the nature of ‗writing the autobiography‘ and ‗reading the autobiography‘. Literary scholar and intellectual‘s debate need to understand while reading Dalit literature. S. Limbale (Dalit Literature and Aesthetics p. 105) defines - Nirmal Kumar Phadukule and Narhar Karundkar hold that ‗A Savarna can also create Dalit literature‘. For this, it is not necessary that the writer should have been born as untouchables because the basis for Dalit literature does not lie in one‘s birth in a particular caste. It is in social consciousnesses‘. So, Dalit literature is for Dalit but no necessary for Dalit‘s writing (Prasad and Gaijan 84). It derives through the reality. They reaffirmed the Dalit pain in the literary writing phase. His quotation is meant to demonstrate, the basis for the aesthetics of Dalit literary production is referred bewail, torture, exploitation and marginal position of a person/group of people. The great controversy between Dalit writing by Dalit and Dalit writing by upper class writers. In the context of Indian writing, this aims to illuminate the Dalit literature and the debate to clarify the authority of writing on the Dalit. In terms of autobiography, Daya Pawar says, ―Marathi reader to see at the present time is not the same process. Process due cultural differences reader to see differentdifferent changes. It‘s time to Dalit autobiographies; which has been discussed. But the core point of these autobiographies is the social idea, it is always ignored. Only individual and personal experience - is discussed around the same point‖ (Walmiki n.p.). The aim of the writing autobiography is not only present the own experiences but also gives social awareness of the social-cultural politics and their pain. His remark draws attention to open the door for reader how he/she can read and understand the aim and purpose of writing. The idea of Dalit coherently has to be fit into the Dalit
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issues. Whoever can write and present the Dalit‘s pain and suffer in the literature, there is no objection of authority but the objection of representation. ‘Caste’ Discrimination in India: Sadangi (2008: 192) argues, ‗caste ideology also places a low value on women. This prejudice and worldwide has resulted in the female feticide in tens of millions causing an alarming decline in the female population in many states of India. Unless addressed immediately, Indian society is hurtling towards a major social disaster and increased abuse of women‘ (Sadangi 192). In the Manusmriti already discussed the rights, occupation, and duties. The same is of course, it proved that the lower position of women as two reasons as a Dalit and as a women. The systematic investigation has considered not only discrimination is in caste but also stay alive in the field of gender. ‗Caste discrimination in India has also been raised as an issue of serious concern by a number of other treated bodies and special procedures. One‘s caste can be determinative of one‘s occupation is also referred to as discrimination on the basis of ―work and descent‖‘ (Human Rights Watch 22-24). The caste discrimination is a national and a global struggle for the human rights of the Dalit and other oppressed sections of our society. The movement seeks to build both a national and global union against the caste system and the ensuing inhuman oppression and discrimination. It is not limited to India alone. It is rampant in South Asia and extends of whatever the people of the subcontinent live. It is present among Indians living in the United Kingdom, USA, Canada and other places. The right wing Hindutwa movement has now spread across the world with offices in all of the major Western nations including North America, the Caribbean, the UK, and the nations of the European Union. These organizations in the West have financed the violent, caste-based, right wing Hindu fundamentalist groups in India (Sadangi 189-91). There are three main reasons responsible to discriminate the caste: (i) Varna System6 (ii) Social Consciousness (iii) Power Politics For the medieval period, the Hindus have continued Varana system. The Hindu society has divided into four groups based on their occupations: (a) Brahmins (b) Kshatriyas (c) Vaishyas and (d) Shudras. This form of hierarchy builds the wall between the groups and the problem arises. ‗The four-fold order of Varnas was central to the social discourse of the Brahmanical tradition‘ (Rajkumar 5). For Dalit difficult to leap above the other two Varna systems for starting out the equal place. As a consequence, the Dalit identity crisis deliberately takes birth and they protest through the literary productions or movements. The justice party or political parties are struggling for right, justice, and equality. The policy of exploitation is continuing after the end of colonialism also but the centre has changed. India is not free from exploitation by other or by own people. The Brahmnical lamentable way abet to the discrimination hierarchy, inequality and politics. With deep, concern the existence in various parts of the social consciousness. The question of Dalit identity arises because of the exclusion. This system
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is like a man who unable to walk well because of the ‗caste‘ injury. The exploitation, struggle, identity crisis, and ideology give girth to the politics. It can survive within the religion, caste, and in hierarchy system. These three points are interrelated and produced the discrimination with the inequality to arise the unequal position of man and woman. The Dalits becomes a victim of discrimination. The class/caste discrimination has made a purpose of benefits, merits, it has generally depicts in everyday forms. The caste discrimination is determined someone‘s birth. Struggle for Revolution and Equality: According to one conservative estimate there are over 50, 000 major atrocities committed against Dalit every year. Caste discrimination should be a legitimate item on the UN agenda and on the agenda of global human rights collaboration and organizations. Without the active collaboration and support of all global entities that believe in the intrinsic dignity of all humans, caste discrimination will not end (Sadangi 191). The Dalit activists, writers, leaders and intellectuals fighting against the Hinduism. They express the revolutionary notions through their acts. The identification reveals two kinds of relations with the people and things: (i) one is a relation of similarity and (ii) the other is a relation of difference (Joe 108). Question on identity produced for account of negotiation and marginality. The similarity and difference are building the wall between the groups ‗I‘ and ‗you‘ and ‗we‘ and ‗other‘. Everyone is struggling for identity and the discrimination take place to divide the society. The question turns out here, who can be dalit? ‗Dalit‘ means that who is economically weak, going to exploit, marginal, suffered, inferior and who cannot afford the basic needs (food, shelter, and clothing). The untouchable man or woman, Muslims or workers who are going to exploit and who come in to lower class they come into dalit category. Dalit literature is constructing a greater historical picture of the society with the perspective of subaltern man and woman and the most powerless people who live under the dominant society. Conclusion: Deeply rooted in society, discrimination is a major contribution to the literature. Hindi is forced to continue to ignore the critics (Walmiki n.p.). In further illustrating his argument – White collar Dalits reader is restless by their past. They started feeling ashamed of themselves. Only garbage comes out from the garbage heap? Thus, they moved the question. The fact that it is not only the past. Even today, a large community of Dalits living life in the same way (Walmiki n.p.). The Dalits abjure this kind of Brahmnical attitude. It needs to ablutions and think again about the equality and humanity. Dalit protest is for abnegation the belief. They need to bestir themselves and start to change the world. They are now reaping the rewards of all their protest. The reappraisal of the Dalits defense needs for rights. They decided to bide for right time, but it will never; you have to fight against our rights with unity. Prompt a-rethinking of their equal rights.
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References: (1) Bayly, Susan. Caste, society, and Politics in India. New York: Cambridge University Press, 1999. Print. (2) Bill, Ashcroft, Griffiths, Gareth, and Helen Tiffin. Postcolonial Studies: The Key Concepts. Ed. 2nd. New York: Rutledge, 2007. Print. (3) Chatterjee, Partha. The Small Voice of History. New Delhi: Orient Blackwan Private Ltd., 2009. Print. (4) Childs, Peter, and Roger Fowler. The Routledge Dictionary of Literary Terms. Ed. Abingdon: Oxon, 2006. Print. (5) Dangle, Arjun. Homeless in My Land. Ed. Bombay: Orient Longman Limited, 1992. Print. (6) Das, Bijay Kumar. Twentieth Century Literary Criticism. Ed. 6th. New Delhi: Nice Printing Press, 2010. Print. (7) Devi, Mahasweta. The Glory of Sri Sri Ganesh. Trans. Ipsita Chanda. New Delhi: Creative Books, 2003. Print. (8) Erich, S. Gruen. Cultural Identity. Ed. California: Getty Research Institute Log Angeles, 2011. Print. (9) Guha, Ranjit. Selected Subaltern Studies. Ed. Vol. 1st. New York: Oxford University Press, 1988. Print. (10) Hall, Stuart, and Paul Du Gay. Ed. Questions of Cultural Identity. London: Sage Publications Ltd., 1996. Print. (11) Hobsawm, Eric. Primitive Rebels. Manchester: Manchester University Press, 1971. Print. (12) Hoval, Waman. ―The Storeyed House‖. (Translated By M. D. Hatkanagalekar). Poisoned Bread. Ed. Arjun Dangle. Bombay: Orient Longman, 2009. 176-184. Print. (13) Human Rights Watch. Hidden Apartheid Caste Discrimination against India's "Untouchables". New York: Center for Human Rights and Global Justice, 2007. Print. (14) Joe, Arun C. Constructing Dalit Identity. New Delhi: Rawat Publication, 2007. Print. (15) Omvedt, Gail. Dalits and the Democratic Revolution: Dr. Ambedkar and the Dalit Movement in Colonial India. New Delhi: Sage Publication, 2009. Print. (16) Prasad, Amar Nath, and M. B. Gaijan, edt. Dalit Literature: A Critical Exploration. 1st ed. New Delhi: Sarup and Sons, 2007. Print. (17) Rajkumar, Peniel. Dalit Theology and Dalit Liberation: Problems, Paradigms and Possibilities. England: Ashgate Publishing Limited, 2010. Print. (18) Sadang, Himansu Charan. Dalit: The Downtrodden of India. Delhi: Isha Books, 2008. Print. (19) Singh, Kiran, Amod Rai, and Jyoti Yadav, eds. Dalit Literature: Challenges and Potentialities. New Delhi: Creative Books, 2009. Print. (20) Singh. Upinder. A History of Ancient and Early Medieval India: From the Stone Age to the 12th Century. South Asia: Dorling Kindersley (India) Pvt. Ltd., 2008. Print. (21) Smith, Mark. Culture. New Delhi: Viva Books Private Ltd., 2005. Print. (22) Smith, Philip. Cultural Theory. Australia: Blackwell Publishing Ltd., 2001. Print. (23) Walmiki, Omprakash. ―Dalit Sahitya Ke Purohit‖. Accessed: 20 April, 2013. <http://www.hindisamay.com/contentDetail.aspx?id=3115&pageno=1>
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Book-Review
Dalit Exclusion and Subordination by Rabindra Kumar Dr. Parmod Kumar1 There have been many books on caste system and its myriad facets however the subject is so complex that there is a need for more and more of research and writings. The present book titles Dalit Exclusion and Subordination is an organised attempt to explore evolution of Dalits from Dasas and Dasyu to recently coined term as Dalit, which in itself is assertion and struggle to fight against old-age Brahaminical inhumane system, through various ages like Vedic, later Vedic, Brahminical Literature, Medieval period, British period and post independence period. Religious, ritualistic conspiracies exclude, subtly, Dalits from mainstream culture, traditions, economy and the deprivation of Dalits of the fruit of socioeconomic-political equality, with reduction of them as inhuman/subhuman, has been enumerated by author sociologically, anthropologically, and historically along with the close study and findings of Dr Ambedkar. Untouchability, worst child of Hinduism, still persists in mind, belief and ideas of the educated caste Hindus, if not physical, against the educated Dalits even at workplaces while the picture of rest of the rural and urban India is gloomy with respect to hapless and helpless illiterate Dalits even after numerous efforts of government to ameliorate the pathetic condition of Dalits. Author has, essentially, enumerated central institutions, foundations, schemes and funding agencies engaged in emancipation of these people to enable a dignified human life equal to other Indian citizens. Author, brilliantly, proves his thesis, statistically, that the exclusion of Dalits is never-ending programme depriving them economically, socially, educationally, of basic amenities such as safe drinking water types of houses, toilets, electricity connection, land and other income generating resources holdings and dignified life standard. Further, he gives a detailed description of issue and challenges of Dalit women, their pains and pangs inflicted upon them being Dalit women and the way they become easy prey for sexual assaults simply because of their caste identity. Author enlists the resistance movement led in Orissa and Bihar for eradication of untouchability and human right of equality. The new findings are important in the book on the status of dalits that the decline in welfare programmes for dalits have been far from uniform across the states. It is evident that rural poverty is becoming increasingly concentrated in Jharkhand, Bihar, Assam, Odisha, Chhattisgarh, MP and UP. A key finding is that poverty remains significantly high
1
The reviewer is Dr Parmod kumar who is presently Assistant Professor in the Faculty of English at Indira Gandhi National Open University. He has done his doctoral research on the domestication and insurrection of marginalized voices in Indian English Literature. He also edits an e-journal Sangharsh which puts to center all academic and social issues related with Dalit Discourse. He has been a proud recipient of Australia India Council Fellowship and has worked extensively on the perspectives in indigenity in India and Australia. He can be contacted at parmod.mehra@gmail.com
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among Scheduled Castes and Scheduled Tribes in rural areas. Poverty among SCs and STs declined faster than the average between 2004 and 2010, but they constitute 44% of the rural poor despite representing 30% of the rural population. Quantifying the poverty among the marginalisd castes, the book has shown that over half of the SCs STs in MP, Maharashtra and Jharkhand, and nearly 70% in Bihar and Chhattisgarh, are poor. The rate of poverty among various minority communities varies vastly. In the chapter ‗Naxalism or Survival for Existence‘, author offers a new understanding of the naxal crisis in many states in India and claims that naxalism can not be equated to terrorism but has to be studied as an outcome of the failure of the state agencies and of exclusion of Dalits and tribals from process of growth and development. The henchman role of police and administration to the landlords and anti-people policies is the main reason of this naxalism or the dismal progress of the efforts made. What is unmistakably clear is that the author who is a senior academician emphasizes the relevance of Ambedkar‘s vision and philosophy in social reconstruction and solution of long pending issues. Books and narratives such as this hold enormous significance as the caste identity has become a subject of political, social and legal interpretation. Communities who get listed as entitled for positive discrimination do not get out of this list even if their social and political conditions get better. In many cases the legal system is involved to decide if a certain person is entitled for positive discrimination. The most remarkable feature of this lies in its presentation of up-to-date data be the census, agriculture census, economic survey of India, budgets, crimes or cases of atrocities. Not only the lines but various paragraphs have, word to word, been repeated in the book. In the chapter on Mahadalits of Bihar several unknown facts of history including information on Gaje singh Muwal who had challenged the Reservation in reservation in Punjab and Haryana High Court is brought out. Besides some minor issues here and there, the book which puts into question the Dalit exclusion and subjugation through a panoramic and statistic view of evolution, condition, challenges, subjugation and assertion of Dalits in caste-ridden Indian society serves its purpose and proves to be, if truth be told, useful for social scientists, teachers and students in India and abroad. What remains to be answered is when the never-ending woes of dalits would come to an end, perhaps; studying the problem closely and with an open heart would throw the answers. A reference to Ambedkar‘s understanding on Constitution and its role is pertinent‘‖ ―Constitution is not a mere lawyers document, it is a vehicle of Life, and its spirit is always the spirit of Age.‖ Ref. Dalit Exclusion and Subordination by Rabindra Kumar Rawat Publications, Jaipur, 2013, pp. 230, Rs. 695
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मममांतक वेदनम की अत्ममभिव्यभि हैं ‘जूठन’ और ‘मुदभद हयम’ डॉ. रमम चंद्र* ¼1½
thou esa ?kfVr ?kVuk,a vkSj xgure ihM+k Hkjs {k.kksa ds Lej.k ek= ls gh balku osnuk vkSj nnZ ls djkg mBrk gSA ;kruknk;h Hk;kog vrhr esa tc&tc og ykSVrk gS mldh ihM+k vkSj ?kuhHkwr gksrh tkrh gSA vieku vkSj ;a=.kkHkjh Vhlsa 'kwy dh rjg pqHkus yxrh gSa rFkk mldh cspSuh dks dbZ xquk c<+k nsrh gSaA vieku vuknj vkSj ?k`.kk dk f’kdkj nfyr ds thou esa bu nq[knk;h ?kVukvksa dk ,d vuojr flyflyk yxkrkj pyrk jgrk gSA dbZ ckj ,slk yxrk gS tSls mldh ftanxh vkSj ?kVuk,a i;kZ;okph&lh gks xbZ gksAa nfyr vkRedFkkvksa dks i<+rs gq, izR;sd laons u’khy O;fDr dh vuqHkwfr bl ?kuhHkwfr osnuk ls lgt gh tqqM+ tkrh gSA ^twBu* vkSj ^eqnZfg;k* dks i<+rs oDr lkalsa Fke tkrh gSa] jDrpki c<+ tkrk gS vkSj fnekx dh ulsa ru tkrh gSaA o.kZO;oLFkk ls mith Hk;kud ph[ksa gSa ^twBu* vkSj ^eqnZfg;k* es(a tks vUreZu dks xgjs rd >d>ksjrh gSaA okLro esa nfyr lkfgR; bUgha ifjfLFkfr;ksa dh mit gS vkSj bldh lcls l'kDr fo/kk vkRedFkk gh gSA nfyr vkRedFkk,¡ psruk iSnk djds o.kZO;oLFkk ds opZLo vkSj vkrad ls ckgj fudyus ds fy, ekxZ iz’kLr dj jgh gSa rFkk ghurkxzafFk dks rksM+ jgh gSaA ^twBu* vkSj ^eqnZfg;k* ds ikB ls xqtjrs gq, os lkjh Hk;kud vkSj [krjukd ?kkfV;k¡] [kkbZ;k¡] [kaMgj] va/ksjs dqa, rFkk nnZukd ph[ksa eglwl dh ldrh gSa] tks gekjh lkekftd O;oLFkk esa ekStwn gSaA blfy, izR;sd nfyr dks ^twBu* vkSj ^eqnfZ g;k* esa dgha u dgha ys[kd dk nnZ mls viuk&lk yxus yxrk gSA mls lc dqN lp yxrk gSA dgha dksbZ vfr'k;ksfDr ughaA og bl vkRedFkk dks i<+rs gq, ubZ 'kfDr] psruk vkSj cnyko ds fy, izsfjr gksrk gSA ngdrh vkx esa >ksad nsu]s yksgs dh xeZ lyk[kksa ls nkxus] ftLe dks /khjs&/khjs vkjh ls jsrus] lqbZ ;k dkaVksa ls iwjs cnu dks cha/kus] ;k fQj leqn]z unh] ukys] dqa, ;k iks[kj esa Mqcks&Mqcks dj ekjus ls ftl djkg] ihM+k vkSj nnZ dk ,glkl gksxk] mlh ,glkl dk uke gS ^twBu* vkSj ^eqnZfg;k*A fganw /keZ ds o.kZ&O;oLFkk }kjk fn, gq, ?kko vkSj mldh fueZerk dk ^twBu* vkSj ^eqnfZ g;k* lcwr gSaA ftu eekZra d vuqHko Üka`[kykvksa ls vkseizdk'k okYehfd vkSj MkW- rqylhjke xqtjrs gSa] mlds rki esa ridj vkSj [kqn dks fupksM+dj gh nfyr lkfgR; dk l`tu gqvk gSA blfy, vkRekfHkO;fDr dk lcls l'kDr ek/;e nfyr vkRedFkk,¡ gh gks ldrh gSaA nfyr vkRedFkk,¡ u rks 'kksgjr dh bPNk ls vuqizsfjr gaS] u budk dke dqN fnypLi okd;ksa dk c;ku djuk gS] u iSlk vkSj euksjt a u ds fy, gSa] u gh 'kkfCnd dykckth fn[kkrs gq, vej gksus ds fy,A nfyr vkRedFkk,¡ Hkkjrh; thou&txr dh lpkbZ dks] fganw&O;oLFkk dh lM+ka/k dks rFkk mlds tgjhys vkSj uqdhys iatksa dks csudkc dj jgh gSaA ^twBu* vkSj ^eqnfZ g;k* dk Lora= foospu&fo’ys”k.k djrs gq, var esa rqyukRed n`f”V ls nksuksa dh fof’k”Vrkvksa dks js[kkafdr djuk gh bl ‘kks/k vkys[k dk eq[; /;s; gSA ¼2½ vkseizdk'k okYehfd dh vkRedFkk ^twBu* us o.kZ&O;oLFkk ds js'ks&js'ks dks m/ksM+dj tuekul ds lkeus j[k fn;k gSA Hkkjrh; lekt] laLÑfr rFkk f'k{kk ,oa f'k{kd dh foÑr ekufldrk dks ijr&nj&ijr m?kkM+dj vktknh dh iksy [kksy nh gSA vktknh vkSj x.kra= fnol ij >weus vkSj t'u eukus okyksa ds fy, ^twBu* ls vPNk ^rksgQk* vkSj D;k gks ldrk gS\ egku~ Hkkjr dh ^xkSjo'kkyh* ijaijkvks]a laLÑfr;ksa* ij bBykus okyksa dh laosnu'khyrk rkj&rkj gks tk,xh] ;fn ml ^rksgQs* dks djhc ls ns[kus] ij[kus] le>us vkSj eglwl djus dh dksf'k'k djsaA e- xka/kh vkSj muds vuq;kf;;ksa dks *
डॉ. रमम चंद्र
िमरतीय िमषम कें द्र, िमषम, समभहत्य एवं संस्कृ भत ऄध्ययन संस्थमन, जवमहरलमल नेहरू भवश्वभवद्यमलय नइ ददल्ली - 110067
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o.kZO;oLFkk ds neu vkSj mRihM+u dks ;fn dHkh Hkksxuk iM+k gksrk rks vuqHkwfr vkSj laons uk,a fHkUu gksrhaA xka/kh ds ckjs esa okYehfd fy[krs gSa] ßvacMs dj dks i<+ ysus ds ckn ;g ckr le> esa vk xbZ Fkh fd xka/kh us ^gfjtu* uke nsdj vNwrksa dks jk"Vªh; /kkjk esa ugha tksM+k] cfYd fganvq ksa dks vYila[;d gksus ls cpk;kA muds fgrksa dh j{kk dhAÞ1 o.kZO;oLFkk laca/kh xka/kh dh lksp vkSj fparu dks tkapk&ij[kk tk,] rks okYehfd th dk mDr oDrO; dk vk'k; le> esa vk,xkA ^;ax bafM;k* esa xka/kh fy[krs gSa & ßo.kZO;oLFkk dksbZ ekuoh; [kkst ugha gS] cfYd izÑfr dk vdkV~; fu;e gS] tks lnSo U;wVu ds xq#Rokd”kZ.k dk fu;e [kksts tkus ls iwoZ fo|eku Fkk] mlh izdkj o.kZ fu;e Hkh fo|eku FkkA ;g deZ fganqvksa dks lkSaik x;k fd os ml fu;e dh [kkst djsaA---o.kZ ekuo vfLrRo dk ,d 'kk'or fu;e gSA og vfuok;Zr% fganw /keZ dk ,d vi`Fkd vax gSA mlh us fganw /keZ dh j{kk dh gSA ---o.kZ vkuan vkSj okLrfod /kkfeZd vuqlj.k ds fy, lcls lqj{kk dk ekxZ gSAÞ 2 ^gfjtu* i= esa o.kZO;oLFkk dh vkn'kZokfnrk dks xka/kh iqu% iq"V djrs gSaA mUgha ds 'kCnksa es]a ßtkr&ikar dk /keZ ls dksbZ eryc ugha gSA tkfr ,d jhfr&fjokt gS] ftlds mn~xe dks eSa ugha tkurk vkS j u gh viuh vk/;kfRed {kq/kk dh larqf"V ds fy, tkuuk pkgrk gw¡A eSa ugha tkurk fd tkfr vk/;kfRed o jk"Vªh; fodkl ds fy, gkfudkjd gSA o.kZ vkSj vkJe O;oLFkk ,slh laLFkk,¡ gSa] ftudks tkr&ikar ls dqN ysuk&nsuk ugha gSA o.kZ&O;oLFkk dk fu;e fl[kkrk gS fd iSr`d /ka/kk viukdj ge viuh jksth jksVh dek ldrs gSaAÞ 3 nfyr lkfgR; vkanksyu ds fy, xka/kh ds bl oDrO; dk cgqr egRo gSA blhfy, nfyr lkfgR; dh oSpkfjdh esa xka/kh fQV ugha gks ikrsA ^twBu* iwjh f'k{kk i)fr vkSj f'k{kdksa dh f?kukSuh ekufldrk dks mtkxj djrh gSA xq#&f'k"; dh tks ifo= Nfo gesa nh xbZ gS ;k ftl Nfo dk fuekZ.k fd;k x;k gS] og ckgj ls ns[kus ij cgqr lqgkouh] funks"Z k vkSj Li`g.kh; yx ldrh gSA ysfdu xq#&f'k"; ds bl ifo= fj'rs dks ogh tkurk gS] tks bu xq#vksa ds ikl ls xqtjk gksA bfrgkl bldk dksbZ vkadM+k ugha ns ldrk fd vc rd fdrus ,dyO;ksa dk vaxwBk dkVk x;k gksxkA vkseizdk'k okYehfd fy[krs gSa] ßv/;kidksa dk vkn'kZ :i tks eSaus ns[kk Fkk og vHkh rd esjh Le`fr ls feVk ugha gSA tc Hkh dksbZ vkn'kZ xq# dh ckr djrk gS rks eq>s os reke f'k{kd ;kn vk tkrs gSa tks eka&cgu dh xkfy;k¡ nsrs FksA lqanj yM+dksa ds xky lgykrs Fks vkSj mUgsa vius ?kj cqykdj muls okfg;kriu djrs FksAÞ4 pkSFkh d{kk ds Nk= vkseizdk'k dks gsMekLVj iSr`d /ka/ks dk ,glkl djkrk gSA i<+u]s i<+kus dh ctk, mls Ldwy dk dejk] ckjkenk vkSj eSnku esa >kM+w yxkus dk vkns'k nsrk gSA ;g fØ;k nwljs fnu Hkh nksgjkbZ tkrh gSA rhljs fny ckyd vkseizdk'k i<+us gsrq d{kk esa tSls gh cSBrk gS & gsMekLVj ngkM+rk gS( ßvcs] vks pwgM+s ds] eknjpksn dgk¡ ?kql x;k--viuh eka---Þ5 ngkM+ lqudj og ckyd Fkj&Fkj dkaius yxrk gSA vkxs dh ?kVuk Lo;a mUgha ds 'kCnksa esa & ßgsMekLVj us yiddj esjh xnZu ncksp yh FkhA mudh maxfy;ksa dk ncko esjh xnZu ij c<+ jgk FkkA tSls dksbZ HksfM+;k cdjh ds cPps dks nckspdj mBk ysrk gSA d{kk ls ckgj [khapdj mlus eq>s cjkens esa yk iVdkA ph[kdj cksy]s tk yxk iwjs eSnku esa >kM+-w ---ugha rks xkaM+ esa fephZ Mky ds Ldwy ls ckgj dk<+ ¼fudky½ nwaxkAÞ6 ;g ?kVuk O;oLFkk ds izfr eu esa xgjh for`".kk vkSj ?k`.kk iSnk djrh gS rFkk vkewy ifjorZu ds fy, mRizsfjr djrh gSA ekuk tkrk gS fd cPps dy ds Hkfo"; gksrs gSaA Hkfo"; dh ftEesnkjh cPpksa ds da/kksa ij gksrh gSA f'k{kk vkSj f'k{kd mlds Hkfo"; ds fuekZ.kdrkZ gksrs gSa] l`tugkj gksrs gSaA ysfdu fganw O;oLFkk esa ftl Hkfo"; fuekZ.k dh O;oLFkk gS] mlesa HksnHkko vkSj vieku ds f’kdkj nfyr rks euq"; gSa gh ugha] ftUgsa i<+u&s fy[kus dk vf/kdkj feysA flQZ buds [kwu&ilhus dks pwlus dh f'k{kk nsrh gS ;g O;oLFkkA laoS/kkfud O;oLFkk ykxw gksus ds ckotwn vU;k;dkjh ijaijk,a D;ksa vkSj dSls thfor gSa\ ;g fpark vkSj fparu dk fo”k; gksuk pkfg,A vkseizdk'k okYehfd ftl Ldwy vkSj dkWyt s esa i<+us tkrs gSa] mUgsa ^vcs] pwgM+s dk*] ^fdruk Hkh i<+ fy;ks jgsxk rks pwgM+k gh* dgdj mudh gSfl;r crk nh tkrh gSA tc dHkh Hkh os f'k{kd ls fdlh leL;k ij ckr djus tkrs] lcls igys mUgsa ^Hkaxh* gksus dk ,glkl djk;k tkrkA izSfDVdy ds fy, tc os ySc tkrs rks v/;kid fdlh u fdlh cgkus mUgsa dksbZ dke lkSaidj ckgj Hkst nsrAs v/;kidksa dk y{; ckjgoha esa Qsy djkuk FkkA vkf[kjdkj izSfDVdy esa gh Qsy vkseizdk’k okYehfd] twBu] jk/kkÑ”.k izdk’ku izk- fy-] ubZ fnYyh] 1997] i`- 89 ;ax bafM;k] 20 vDVwcj 1927 3 gfjtu] 18 tqykbZ 1936 4 twBu] i`- 14 5 twBu] i`- 15 6 twBu] i`- 15 1 2
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ISSN : 2278-3067
Sangharsh/Struggle : e-Journal of Dalit Literary Studies
djds ckjgoha esa gh mUgsa jksd fy;k x;kA ,d pwgM+s ds ?kj tUe ysdj os lo.kksaZ ls csgrj dSls gks ldrs Fks\ vkseizdk'k okYehfd vius nnZ vkSj Vhl dk c;ku djrs gSa& ß,sls gh vkn'kZ f'k{kdksa ls ikyk iM+k Fkk ml le;] cpiu ls fd'kksj voLFkk dh vksj c<+rs gq,] tc O;fDrRo dk fuekZ.k gks jgk gksrk gS] rc ,sls ng'kr Hkjs ekgkSy esa thuk iM+kA bl ihM+k dk ,glkl mUgsa dSls gksxk ftUgksaus ?k`.kk vkSj }s"k dh ckjhd lqb;ksa dk nnZ viuh Ropk ij dHkh eglwl ugha fd;k\ vieku ftUgsa Hkksxuk ugha iM+k\ os vieku&cks/k dks dSls tku ik,¡xs\ jsrhys <wg dh rjg liuksa ds fc[kj tkus dh vkokt ugha gksrh* Hkhrj rd fgyk nsus okyh lnZ ydhj f[kap tkrh gSA ftLe ds vkj&ikj---dHkh&dHkh yxrk gS tSls Øwj vkSj vkfne lH;rk esa lkal ysdj iys c<+s gSaAÞ1 vktkn Hkkjr ds tkfroknh ekufldrk ds f’kdkj f’k{kdksa ds O;ogj ls u tkus fdrus ,sls ckyd&ckfydk,a mRihM+u ds f’kdkj jgs gksaxs vkSj vHkh Hkh gks jgs gSaA bldk tokc gekjs ikl D;k gS\ gkykafd bl lM+h gqbZ O;oLFkk ds chp esa Hkh dqN ekuoh; laosnuk ds yksx gSa] tks nfyr euksHkkoukvksa dks le>rs gSa] nnZ dks eglwl djrs gSa] ftlls cnyko dh ,d /kqa/kyh fdj.k fn[krh gSA ,sls yksxksa dks vkseizdk'k okYehfd ^twBu* esa cM+s vknj&Hkko ls ;kn djrs gSaA Ldwyh le; ds nks O;fDr;ksa ckcwjke R;kxh vkSj peuyky R;kxh dk lg;ksx vkSj I;kj bUgsa lacy nsrk gSA bu yksxksa dk izksRlkgu vkSj Lusg fruds dk lgkjk ln`'k yxrk gSA izrkM+uk vkSj mis{kk&Hkjs ekgkSy esa bu yksxksa ds Lusfgy O;ogkj ls vkse izdk'k okYehfd dh vka[ks ue gks tkrh gSaA vkRedFkk dh lQyrk dk ,d dkj.k bl ckr esa Hkh gS fd ys[kd vkØks'k vkSj vkReh;rk esa lary q u LFkkfir dj ldk gSA ftlls ;g vkRedFkk ,d fof’k”V Ñfr dk :i ysrh gSA oSls bl Lusfgy O;ogkj ls ys[kd Hkkoqd t#j gksrk gS] ysfdu mlds t[eksa dks Hkjus ds fy, ;gh dkQh ugha gSA fQj Hkh ,d lans'k t:j feyrk gS fd laHkor% Hkfo"; esa nks ls c<+dj gtkjksa&yk[kksa yksx feydj O;oLFkk dks cnysxa ]s lerk] Lora=rk vkSj ca/kqRo dh Hkkouk izpkfjr&izlkfjr djsaxs vkSj O;oLFkk ds Åijh ik;nku ij cSBs oxZ Hkh euq";rk dk ifjp; nsaxsA bl vFkZ esa ;g lkfgfR;d Ñfr cgqr ewY;oku gSA /kkfeZd deZdk.Mksa vkSj x<+h gqbZ ,sfrgkfldrk ij vkseizdk'k okYehfd us tc&tc v/;kidksa ls iz'u djus dh dksf'k'k dh] rc&rc mUgsa ekj [kkuh iM+hA ijh{kk esa vad rks de feys gh] lkFk gh lo.kZ lgikfB;ksa ,oa v/;kidksa }kjk cha/kus okys 'kCn Hkh feys & ßns[kks pwgM+s dk] ckeu cu jgk gSAÞ 2 reke izrkM+ukvksa ds ckotwn vkse izdk'k okYehfd ds ckyeu esa mit jgh psruk ckj&ckj v/;kidksa ls loky djus ds fy, izsfjr djrh gS & ßvo'oRFkkek dks rks nw/k dh txg vkVs dk ?kksy fiyk;k x;k vkSj gesa pkoy dk ekaM+A fQj fdlh Hkh egkdkO; esa gekjk ftØ D;ksa ugha vk;k\ fdlh egkdfo us gekjs thou ij ,d Hkh 'kCn D;ksa ugha fy[kk\----ekLVj lkgc ph[k mBs Fks] ß?kksj dfy;qx vk x;k gS&--tks ,d vNwr tcku tksjh dj jgk gSAÞ 3 ml ekLVj us ckyd vkse izdk'k dks eqxkZ cuk fn;k rFkk 'kh'ke dh ,d yach NM+h eaxkbZ vkSj fQj] ßpwgM+s ds] rw nzks.kkpk;Z ls viuh cjkcjh djs gS---- ys rsjs Åij eSa egkdkO; fy[kwxa k---Þ ßmlus esjh ihB ij lVkd&lVkd NM+h ls egkdkO; jp fn;k FkkA og egkdkO; vkt Hkh esjh ihB ij vafdr gSA Hkw[k vkSj vlgk; thou ds ?k`f.kr {k.kksa esa lkearh lksp dk ;g egkdkO; esjh ihB ij gh ugha] esjs efLr"d ds js'ks&js'ks ij vafdr gSAÞ4 f'k{kk ra= esa O;kIr o.kZO;oLFkk dh Bksdjksa ls vkseizdk'k okYehfd ckj&ckj ?kk;y gksrs gSa] mldh ihM+k ls djkgrs Hkh gSa] ysfdu VwVrs ughaA cfYd psruk dk osxe;h izokg fujUrj c<+rk tkrk gS] tks fd gj nfyr vkSj nfyr psruk ds fy, Li`g.kh; gSA fganw O;oLFkk dh nh gqbZ pksVsa buds eu esa rjg&rjg ds loky iSnk djrh gSa ß----eSa fganw Hkh rks ugha gw¡A ;fn fganw gksrk rks fganw eq>ls bruh ?k`.kk] bruk Hksn&Hkko D;ksa djrs\ ckr&ckr ij tkrh;&cks/k dh ghurk ls eq>s D;ksa Hkjrs\ ---tkrh; Js"Brk&Hkko vfHkeku cudj detksj dks gh D;ksa ekjrk gS\ D;ksa nfyrksa ds izfr fganw bruk fueZe vkSj Øwj gS\a Þ5 gekjh f'k{kk O;oLFkk us fganw lkekftd O;oLFkk ds Åijh ik;nku ij cSBs gq, yksxksa ds eu esa tUetkr Js"B gksus ds Hkko dks fnyksfnekx esa cSBkus dk gh dke D;k blfy, fd;k gS] rkfd nfyr vkSj vU; mRihfM+r oxZ LokHkkfod :i ls vius dks ghurj ekurs gq, eqdkcys ls ckgj gks tk,a] rFkk cjkcjh djus dh tqjrZ u dj ldsa\ blhfy, MkW- vEcsMdj }kjk 'kq: gh xbZ nfyr vfLerk vkSj vkRe&lEeku dh yM+kbZ izklafxd gS] ftlus vkt nfyrksa ds eu&efLr"d esa psruk
twBu] twBu] 3 twBu] 4 twBu] 5 twBu] 1 2
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Sangharsh/Struggle : e-Journal of Dalit Literary Studies
ISSN : 2278-3067
April to Sept., 2014 Vol. 03, Issue 02 & 03
ds cht cks fn, gSaA og vius gdksa ds fy, vkt la?k"kZ'khy gSA vkseizdk'k okYehfd bl psruk ds izfrfuf/k ds :i esa mifLFkr gq, gSaA ,d lkft'k ds rgr fufeZr bl f'k{kk O;oLFkk dh otg ls gh MkW- vacMs dj tSls egku O;fDrRo dks vkse izdk'k okYehfd iSnk gksus ds 17&18 o"kksaZ ckn tku ldsA bl O;oLFkk us xka/kh] usg:] iVsy] jktsUnz izlkn] jk/kkÑ".k] foosdkuan] VSxksj] 'kjr~pan]z fryd] Hkxr flag] lqHkk"kpanz cksl] panz'ks[kj vktkn] lkojdj vkfn ukeksa ls ifjp; rks djk;k] ysfdu ekul ifjorZu ds Mj ls MkW- vEcsMdj dks O;oLFkk us dksbZ ^Lisl* ugha fn;kA m- iz- ds cjyk xkao ls nsgjknwu 'kgj esa v/;;u gsrq x, vkseizdk'k okYehfd dks loZizFke mUgha ds ,d fe= gseyky us MkW- vEcsMdj ds thou&ifjp; laca/kh ,d iqLrd i<+us gsrq izsfjr fd;kA buds fy, MkW- vEcsMdj ml le; rd ,d vifjfpr uke FkkA vkse izdk'k okYehfd crkrs gSa fd] ßR;kxh baVj dkyst] cjyk esa d{kk ckjg rd i<+kbZ djds Hkh fdlh Hkh :i esa ;g uke esjh tkudkjh esa ugha vk;k FkkA bl iqLrdky; esa Hkh vacMs dj ij dksbZ iqLrd ugha FkhA dHkh fdlh f'k{kd ;k fdlh fo}ku ds eqag ls ;g uke ugha lquk FkkA x.kra= fnol ij Hkk"k.k gksrs Fks] ns'kizse dh dgkfu;k¡ nksgjkbZ tkrh Fkha ysfdu lafo/kku fuekZrk dh tkudkjh ugha FkhA lwpuk nsus okys reke ek/;e bl uke dks eq> tSls yksxksa rd igapkus esa vleFkZ FksAÞ 1 ysfdu gseyky tSls fe= }kjk nh xbZ iqLrd ^MkW- vEcsMdj % thou ifjp;* dks tc bUgksua s i<+uk 'kq# fd;k rks ,d u, thou dk vuqHko gqvkA vkseizdk'k okYehfd ^twBu* esa fy[krs gSa ßtSls&tSls eSa bl iqLrd ds i`"B iyVrk x;k] eq>s yxk] tSls thou dk ,d v/;k; esjs lkeus m?kM+ x;k gSA ,slk v/;k; ftlls eSa vutku FkkA MkW- vEcsMdj ds thou&la?k"kZ us eq>s >d>ksj fn;k FkkA ---dbZ fnu vkSj dbZ jkrsa eSaus cspSuh esa dkVhA esjs Hkhrj dh NViVkgV c<+ xbzZ FkhA esjh pqIih tks esjs jkse&jkse dks tM+ cuk jgh Fkh] vpkud fi?kyus yxh FkhA ml iqLrdky; esa vEcsMdj dh fy[kh tks iqLrdsa Fkha] os lHkh i<+ Mkyh FkhaA ---bu iqLrdksa ds v/;;u ls esjs Hkhrj ,d izokge;h psruk tkx`r gks mBh FkhA bu iqLrdksa us esjs xwxa siu dks 'kCn ns fn, FksA O;oLFkk ds izfr fojks/k dh Hkkouk esjs eu esa bUgha fnuksa iq[rk gqbZ FkhA---;g /kkj.kk Hkh mu fnuksa iq[rk gks jgh Fkh fd tks f'k{kk Ldwy] dkWyt s ksa esa nh tk jgh gS] og fdlh Hkh :i esa gesa jk"Vªh; ugha cukrh] cfYd dV~Vj] ladh.kZ fganw cukrh 2 gSAÞ vkseizdk’k okYehfd ds mDr oDrO; us lewph f’k{kk&O;oLFkk ij lokfy;k fu’kku yxk fn;k gSA f’k{kk&ra= dks tkapus ds fy, ^twBu* foo’k djrh gSA euq"; ds O;fDrRo dks ekatus vkSj fu[kkjus esa iqLrdksa dk cgqr cM+k ;ksxnku gksrk gSA iqLrdsa okYehfd th ds gj iy dh lkFkh jgh gSaA lkfgR; us buds vkØks'k dks psruk esa eq[kfjr fd;k] Hkk"kk vkSj ok.kh nhA cq)] vacMs dj] jkgqy lkaÑR;k;u] Hknar vkuan dkSlY;k;u] ekDlZ] VSxksj] xksdhZ] izsepan] 'kjnpanz vkfn <sjksa O;fDr;ksa ds n'kZu ,oa lkfgR; us vkseizdk'k okYehfd dh ?kksj fujk'kk ds {k.kksa esa lacy fn;kA ifjorZu dh jkg fn[kkbZA ,d n`f”V fn;k vkSj vkRefo'okl dks c<+k;kA jkgqy th dh ^oksYxk ls xaxk* us ;g Li"V dj fn;k Fkk fd ikB;&iqLrdksa }kjk jxksa esa lkaLÑfrd fojklr ds uke ij >wB Hkjk tk jgk gSA ckS) /keZ dh vusd iqLrdsa bUgksua s jkgqy th ds vuqoknksa ls i<+h FkhaA ;s iqLrdsa okYehfd th ds fy, mruh gh t:jh Fkha ftruk ftUnk jgukA ^twBu* esa fy[krs gSa fd ßcq) ds ekuoh; Lora=rk ds fopkj us eq>s izHkkfor fd;k FkkA ifjofrZr lef"V esa dqN Hkh vifjorZuh; ugha gSA ekuo gh loksZifj gSA d#.kk vkSj izKk O;fDr dks mPprk dh vksj ys tkrh gSAÞ3 ^twBu* esa nfyr vkanksyu dk foLr`r C;kSjk feyrk gSA egkjk"Vª esa ^nfyr iS aFklZ* vkSj ^ukekarj vkanksyu* us nfyr vfLerk ds loky dks cgl dk eq[; eqnn~ k cuk fn;k FkkA MkW- vEcsMdj ds fopkjksa dks ?kj&?kj igq¡pkus dh dksf'k'k dh FkhA nfyr lkfgR; us lks, nfyrksa dks txkus vkSj muesa izk.k Qwd a us dk dke fd;kA loZizFke egkjk"Vª dh tehu us gh okYehfd th ds O;fDrRo esa nfyr vkanksyu dh ÅtkZ latksbZ FkhA nfyr&psruk dh vn~Hkqr rstfLork ds n'kZu bUgksua s egkjk"Vª ds paniz qj esa jgrs gq, dh FkhA vius bl ,glkl dks ^twBu* esa dyec) fd;k gS] ßvius vkidks bl vkanksyu ls tksM+us esa eq>s tks vkRelarfq "V feyh] og ,d vuks[kk vuqHko FkkA tSls&tSls eSa bl vkanksyu dk fgLlk cu jgk Fkk] oSls&oSls esjs dbZ fe= eq>ls nwj gks jgs FksA mudh n`f"V es]a eSa jkLrs ls HkVd jgk Fkk vkSj viuh izfrHkk vkSj jpukRedrk dk fouk'k dj jgk FkkAÞ4 nfyr vkanksyu ls tqM+us ds bl [krjs dks gj O;fDr dks mBkuk gh iM+xs kA okYehfd th dk vuqHko vkanksyu ds fy, izsfjr djrk gSA nfyr lkfgR; us lkfgR; ds vFkZ dks cny fn;k gSA ejkBh ds nfyr lkfgR; us twBu] twBu] 3 twBu] 4 twBu] 1 2
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ISSN : 2278-3067
Sangharsh/Struggle : e-Journal of Dalit Literary Studies
bUgsa vn~Hkqr 'kfDr nh Fkh rFkk nfyr vfLerk ds fy, la?k"kZ dh HkkoHkwfe rS;kj dh FkhA okYehfd th fy[krs gSa fd ßn;k iaokj] ukenso <lky] jktk <kys] xaxk/kj ikurko.ks] ckcwjko ckxwy] ds'ko esJke] ukjk;.k lwo]sZ okeu fuackydj] ;'koar euksgj ds 'kCn jxksa esa fpaxkjh Hkj jgs FksA ,slh vfHkO;fDr tks jksekafpr dj ,d ubZ ÅtkZ ls Hkj jgh FkhAÞ1 bl tkx`fr ds ckotwn vkseizdk'k okYehfd nfyr vkanksyu ds vUrfoZjks/k dks cM+h lw{erk ls ^twBu* esa js[kkafdr djrs gSa] MkW- vacMs dj ds fopkjksa vkSj nfyr vkanksyu ds izHkkoksa ds ckotwn Lo;a nfyrksa esa tkfrxr nwfj;k¡ cuh gqbZ FkhaA okYehfd th us egkjk"Vª dh xfy;ksa esa Hkze.k djrs gq, eglwl fd;k Fkk fd ßesgrj&cfLr;ksa esa ckcklkgsc dk lans'k igq¡pk gh ugha FkkA tks igq¡pk Fkk og Hkh ^tkfr* ds lkFkA tc Hkh fdlh esgrj ¼okYehfd½ ls ckr gksrh rks og pkSaddj esjh vksj ns[krkA ckcklkgsc ds fy, muds eu esa vknj Fkk] ysfdu vkanksyu ds dk;ZdrkZ vkSj usrk muds eu esa fo'okl iSnk ugha dj ik, FksA os esgrj Fks] lekt esa lcls uhpsA ;g Hkkouk mUgsa vkanksyu esa tqM+us ls jksdrh FkhA os nfyr usrR` o dks lansg dh n`f"V ls ns[krs FksA---nfyr vkanksyu ds bl varfoZjks/k us mls detksj fd;k gS ftldk izHkko jktuhfrd Lrj ij Hkh fn[kkbZ iM+rk gSAÞ2 bl m)j.k ls ,d ckr Li”V gks tkrh gS fd fuf’pr rkSj ij lkekftd ifjorZu ds vkanksyu esa eq[; yM+kbZ Js.khc)rk] opZLo vkSj ‘kks”kdksa ls t:j gS] ijarq nfyrksa dks mu foHksndkjh lkekftd ewY;ksa vkSj ekU;rkvksa ds izfr Hkh lpsr jguk iM+sxk] ftUgsa nfyr lekt us vkRelkr dj fy;k gS ;k vkRelkr djk fn;k x;k gSA vkRelkr djk nh xbZ ewY; ljf.k;ksa ds ckotwn Hkh nfyr ds Hkhrj psruk dk cht ejk ugha gS] cfYd og lqlqIrk voLFkk esa iM+k gS cl mls izRizsfjr djus dh t:jr gSA vieku dh osnuk vkSj gd dh fpark mls txkus dk dke djrh gSA vkseizdk'k okYehfd ds ekrk&firk ml psruk ds vizfre mnkgj.k gSaA buds firkth dks bl ckr dk xgjk ,glkl Fkk fd i<+&fy[kdj ^tkfr* lq/kkjuh gSA gkykafd ;g vkSj ckr gS fd i<+&fy[k ysus vkSj Åaps vksgns ij igq¡pus ds ckn Hkh HkqDrHkksxh oxZ dks tkfr dk na'k cs/krk jgrk gS] Mad ekjrk jgrk gSA fQj Hkh ;g T;knk egÙoiw.kZ gS fd vkseizdk'k th dh i<+kbZ esa ck/kd gsMekLVj :ih fu"Bqj O;oLFkk ds lkeus Hkh t:jr iM+us ij buds firkth ngkM+rs gSaA gkj ugha ekursA cPps dh i<+kbZ ds fy, os lc dqN djrs gSa tks ,d psruk'khy O;fDr dks djuk pkfg,A okYehfd th igyh ckj xkao ls nwj i<+kbZ gsrq tk jgs gksrs gSa rks muds firkth Lej.k djkrs gSa] ßcsês! rw ,d xjhc pwgM+s dk csêk gS---bls ges'kk ;kn jf[k;ks-----AÞ 3 ;g okD; mUgsa nfyr lekt ds izfr drZO;&cks/k dk ,glkl djkrk gSA fganw&O;oLFkk esa ekufld :i ls ghurj cuk, j[kus dh fHkUu&fHkUu izFkk,¡ mldh igpkuksa ls tksM+ nh xbZ gSa & mlh dk ,d :i ^lyke* izFkk gSA ml ^lyke* dh jhfr dks lcls igys okYehfd th ds firkth gh rksM+rs gSaA mUgksua s lkQ euk dj fn;k Fkk ßesjk csVk lyke djus ugha tk,xkAÞ bl izfrjks/k dh psruk dks vkSj foLrkj nsus dh t:jr gS] blls ifjorZu dh jkg xfreku gks tk,xhA ^lyke* uke ls gh ^vkseizdk’k okYehfd dh ,d dgkuh Hkh gS] tks ,slh izFkk ds f[kykQ ltZukRed laosnuk iSnk djrh gSA okYehfd th dh eka ds vanj vkRelEeku vkSj gd ds fy, mitk LokHkkfod vkØks'k ukjh psruk dk vn~Hkqr mnkgj.k gSA lq[knso flag R;kxh dh yM+dh dh 'kknh esa okYehfd th dh eka us tc dke ds cnys [kkuk ekaxk rks lq[knso flag us twBh iÙkyksa ls Hkjs Vksdjs dh vksj ladsr djds dgk Fkk] ßVksdjk Hkj rks twBu ys tk jgh gS---Åij ls tkdrksa ¼cPpksa½ ds fy, [kkuk ekax jh gS\ vi.kh vkSdkr esa jg pwgM+h! mBk Vksdjk njokts ls vkSj pyrh cuAÞ 4 bu okD;ksa us muds fnyksfnekx dks cjNh dh rjg Nyuh dj fn;k FkkA budh eka fryfeyk xbZ Fkha] vka[ksa lq[kZ gks xbZ FkhaA mUgksua s ogha Vksdjk fc[ksj fn;k Fkk vkSj l[r ygts esa lq[knso flag ls dgk Fkk] ßbls Bkds vius ?kj esa /kj ysA dy rM+ds ckjkfr;ksa dks uk'rs esa f[kyk ns.kk---AÞ5 vkseizdk’k okYehfd crkrs gSa fd ml fnu ls vkØks'k vkSj cnyko dh fpaxkjh QwV iM+h FkhA twBu dk flyflyk can gks x;k FkkA ftl fnu nfyr fL=;ksa esa psruk vk xbZ] ml fnu ^O;oLFkk* dh pwyas fgy tk,¡xhA o.kZ O;oLFkk dh <wg HkjHkjkdj fxj tk,xhA ^twBu* bl ckr dks js[kkafdr djrh gS fd nfyr fL=;ksa dks frgjh yM+kbZ yM+uh gS & iq#"k&lÙkk] ^o.kZ&O;oLFkk* vkSj vkfFkZd&ra=] rhuksa ds f[kykQA yM+kbZ cgqr yach gSA blds fy, /kS;Z vkSj
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Sangharsh/Struggle : e-Journal of Dalit Literary Studies
ISSN : 2278-3067
April to Sept., 2014 Vol. 03, Issue 02 & 03
lkgl dh t:jr gSA cl ,d ckj laxfBr gksdj vkokt mBkus dh t:jr gSA f'k{kk] vkRefuHkZjrk vkSj ,dtqVrk ls gh bldks gkfly fd;k tk ldrk gSA ^twBu* esa vfHkO;Dr vkseizdk'k okYehfd ds ckyiu ds njdus dh vuxwat vUrl dks fgyk dj j[k nsrh gSA pkpk dh fgnk;r vkSj viuh bPNk ds fo:) ejs gq, cSy dh Nqjh ls [kky mrkjrs gq, muds Hkhrj cgqr dqN Fkk tks VwV jgk FkkA lwvj ds cPps dks Nqjh ls pkd ¼o/k½ djrs gq, vkseizdk'k th dk ckyeu ihM+k vkSj Xykfu ds Hkaoj esa my> x;k Fkk mUgsa yxk Fkk tSls fnekx dh ulsa gh QV tk,¡xhA ;gh gS egku fganw laLÑfr ftlus lc dqN rks Nhuk gh gS] uUgk f[kyf[kykrk cpiu Hkh Nhu fy;k gSA mldh eklwfe;r Nhuh gSA ;g ^O;oLFkk* fdruh csjge vkSj tkfye gS] blls cM+h felky vkSj D;k gks ldrh gS \ ^twBu* us izse dh lkjh ifjHkk"kkvksa ,oa mlds vFkksaZ ij iz'ufpUg yxk fn;k gSA nks ;qok euksa esa mits izse ds VwVrs rkj us ul&ul esa lekbZ ^tkfr&O;oLFkk* dks cM+h rY[kh ls mtkxj fd;k gSA izszeh&izsfedk ds chp esa ^tkfr* vkrs gh og lc dqN fc[kj tkrk gS] ftls nks tokafny Hkfo"; ds fy, latksdj j[krs gSaA bl ^O;oLFkk* esa ekuo dh LokHkkfod eukso`fÙk;k¡ nQu dj nh tkrh gSa vkSj lkjh Lora=rk,¡ Nhu yh tkrh gSaA ;g vdkj.k ugha gS fd f'kdkj nfyr vkSj L=h gh gksrs gSaA bu vFkksaZ esa nksuksa i;kZ;okph ls yxrs gSaA ,slk yxrk gS tSls lo.kZ ?kjksa esa fL=;ksa dks ?kj dh pgkjnhokjh esa can djds tkfrxr ekuflrk ls laLdkfjr fd;k tkrk gSA egkjk"Vª dh dqyd.khZ ¼czkã.k½ ifjokj dh yM+dh lfork dks mlds eka&cki us D;k cpiu ls ;gh fl[kk;k vkSj crk;k Fkk fd ,l- lh- vudYpMZ ¼vlH;½ gksrs gSa] xans jgrs gSa] ,llh- ls ?k`.kk djks\ dqyd.khZ [kkunku dh csVh lfork vkseizdk'k okYehfd dh vksj blfy, vkÑ"V gqbZ Fkh fd os ,l- lh- gks gh ugha ldrsA brus lH; vkSj lq'khy rks flQZ czkã.k gh gksrs gSaA czkã.koknh laLÑfr us lfn;ksa rd fjlus okyk flQZ nnZ gh rks fn;k gS ftldk HkqDrHkksxh iwjk nfyr lekt gSA bl lH;rk us u tkus fdrus vkseizdk'kksa vkSj lforkvksa dks nQu fd;k gSA bl iFkjkbZ] tM+hHkwr laons uk dks txkus dh vksj ^twBu* ladsr djrh gSA fnyksfnekx ij NkbZ gqbZ Hkh#rk vkSj vkrad dks feVkus ds fy, ,d lkekftd&lkaLÑfrd vkanksyu dh vko';drk gsrq ^twBu* izfs jr djrh gSA ^twBu* esa vkseizdk'k okYehfd dh laons uk gkgkdkj dj mBh gSA ;g vkRedFkk nfyr lkfgR; dh ,d vuks[kh HksaV gSa blus fganw lH;rk ,oa laLÑfr dh vlfy;r dks ,d&,d dj m?kkM+k gSA f'k{kk&ra= ds rarvq ksa dks m/ksM+dj ^Hkkjr egku~* dh iksy [kksydj j[k fn;k gSA ;g lPpkbZ cqf)thfo;ksa vkSj laosnu'khyrk dk Madk ihVus okyksa dks eqag fp<+krh gSA fganh vfHktkR;rk ,oa ijaijkxr lkfgR; dks dV?kjs esa [kM+k djds mls csudkc fd;k gS ^twBu* usA ^twBu* dh izkekf.kdrk ij fdUgsa lansg gks ldrk gS\ vkseizdk'k okYehfd ij <k, x, tqYe gj nfyr dks] gj ihfM+r oxZ vkSj laons u’khy O;fDr dks lPph yxsxhA mUgsa ys[kd dk nnZ fcYdqy viuk&lk yxsxkA blhfy, ^twBu* dk nnZ eekZard vkRekfHkO;fDr dk ek/;e gSA ^twBu* esa nq[k&nnZ] ihM+k vkSj djkg dk lalkj iljk iM+k gSA bUgha osnuke;h Vhlksa ds chp vkse izdk'k okYehfd iyrs] c<+r]s thrs vkSj lkal ysrs gSaA ^twBu* esa ,d rjQ ;kruknk;h ph[ksa gSa rks nwljh rjQ buls gksM+ ysus dh psruk vkSj vn~Hkqr lkgl Hkh O;kIr gS tks gj nfyr vkSj ihfM+r oxZ dks mB [kM+s gksus dh izsj.kk nsrk gSA twBu ds VqdM+ksa ij ftUnk j[kus okyh fganw O;oLFkk dks okYehfd th dh euq";rk ls lcd ysuh pkfg,A eu esa vkØks'k vkSj vieku dh /k/kdrh Tokyk ds chp Hkh mudh euq";rk dgha [kksrh ugha gS] cfYd vkSj fu[kjrh gh gSA ^twBu* ds nnZ esa ,d vn~Hkqr lans'k gS tks vkewy ifjorZu dh ekax djrk gSA blesa vUreZu dks dqjsnus dh Hkjiwj {kerk gSA Hkk"kk bldh dqjns u dks vkSj c<+krh gSA vius ifjos'k ls gh okYehfd th ^Hkk"kk* dh lq?kM+rk dks iuikrs gSaA Hkk"kk dks lk/kus okyk rFkk lk/kus ds ihNs tks y{; gS & mldh n`f"V;k¡ Li"V gSa vkSj ;gh egRoiw.kZ Hkh gSA nfyr lkfgR; dh ekax Hkh ;gh gSA nfyr lkfgR; viuh tehu ls mitk gSA lpeqp dk lkaLÑfrd ifjorZu nfyr lkfgR; gh dj ldrk gSA ¼3½ ^twBu* ds ifjizs{; dks vkSj O;kidrk iznku djrh gqbZ ^eqnZfg;k^ nfyr lekt dh =klnh vkSj Hkkjrh; lekt dh foMEcuk dk lkekftd&lkaLd`frd&vkfFkZd vkSj jktuhfrd vk[;ku gSA ;g d`fr lekt] laLd`fr] bfrgkl vkSj jktuhfr dh mu irkZas dks m?kkM+rh gS tks vHkh rd vudgk] vuNqvk Fkk] tgka u rks Bhd ls lkfgR; igapq ldk Fkk vkSj u gh vU; i)fr’kkL=A ;g vkRedFkk og iUUkk [kksyrh gS tgka fdlh lkfgR;dkj] bfrgkldkj vkSj lekt‘kkL=h dh n`f”V ugha iagqp ldh FkhA bl vFkZ esa ^eqnZfg;k^ lkfgR;] bfrgkl vkSj lekt’kkL= ds v/kwjis u ,oa ,dkaxhiu dks loaf)Zr dj
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April to Sept., 2014 Vol. 03, Issue 02 & 03
ISSN : 2278-3067
Sangharsh/Struggle : e-Journal of Dalit Literary Studies
[kkyhiu dks laifw jr djrh gSA ;gh ugha cfYd fgUnw O;oLFkk dh tM+rk ,oa fonwiz rk ds rg rd tkrh gSA bl lanHkZ esa nfyr lkfgR; Hkk”kk] lkfgR; ,oa laLd`fr ds fodkl esa vewY; ;ksxnku Hkh dj jgk gSA ^eqnfZ g;k^ tSlh jpuk,a fo”kerkijd lekt dks cnyus ds fy, i`”BHkwfe rS;kj dj jgh gSA lai.w kZ nfyr lkfgR; ijaijkxr lkfgR; ds [kkyhiu dks laifw jr djus vkSj fo”kerk dks ikVus dk lkfgR; gSA o.kZ vkSj tkfr O;oLFkk dk vkuan ,oa jlkLoknu ysus okys fgr lewg us nfyr lkfgR; ds izfr udkjkRed izpkj fd;k gSA opZLo’kkyh rcds ds dqN vkykspdksa vkS j ckSf)dksa us nfyr lkfgR; ys[ku ds izkjafHkd nkSj ls gh udkj] fod`fr ,oa lekgkj ds Hkko ls nfyr lkfgR; vkanksyu dk fo’ys”k.k fd;k gSA ;g ;FkkfLFkfr dks etcwr djus dh udkjkRed n`f”V gS tks lekt esas O;kIr tkfroknh tM+rk] fgald izo`f Ùk vkSj fo”kerkijd fgUnw&O;oLFkk dks cnyuk ugha pkgrhA nfyr vkRedFkk,a ckSf)dksa dks Hkkjrh; lekt ds lp dk vkbuk fn[kkrh gSa fd ns[kks] 21oh lnh ds Hkkjr dh rLohj dSlh gS\ blhfy, nfyr vkRedFkk,a vkewy ifjorZu dh ekax djrh gSaA fgUnh ds dqN vkykspd nfyr vkRedFkkvksa esa vfHkO;Dr osnuk vkSj ‘kks”k.k ds ;FkkFkZ dks dkYifud lkfcr djus ds mís’; ls bu d`fr;ksa dks yxkrkj miU;kl ds :Ik esa izpkfjr&izlkfjr djrs fQj jgs gSa vkSj izdk’kdksa dks Hkh bls miU;kl ds :Ik esa gh Nkius dh n`f”V ns jgs gSaA ejkBh ls fgUnh esa vuqfnr nfyr vkRedFkkvksa dks izdk’kdksa us miU;kl ;k vkRedFkkRed miU;kl ds :Ik esa gh Nkik gSA ;g fgUnh ds izdk’kd vkSj ckSf)dksa dh nfjnzrk gS fd og lp dks lp ugha crkuk pkgrkA yEcs vlsZ ls fofHkUUk rjg ds oSpkfjd vkoj.k vkSj oxhZ; ,oa tkfrxr fgr lewgksa esa ftl lkfgR; vkSj lekt us [kqn dks ^eq[;/kkjk^ cuk fy;k Fkk] ml ^eksgd^ vkoj.k dks nfyr vkRedFkkvksa us gVk fn;k gSA nfyr vkRedFkk,a oSdfYid lkekftd&lkaLd`frd bfrgkl dk l`tu gSa] ftldk l’kDr izek.k gS ^eqnfZ g;k^A fgUnh esa ^vius vius fiatjs^ vkSj ^twBu^ ls ‘kq: gqvk vkRedFkk ys[ku ^eqnfZ g;k^ rd igaqpdj nfyr lkfgR; ys[ku esa vkRedFkk fo/kk dks vkSj l’kDr ,oa izHkko’kkyh cuk;k gSA ^eqnZfg;k^ fganw&O;oLFkk esa O;kIr fgaLkk] ?k`.kk rFkk opZLo dh jktuhfr dks csinkZ djrh gS] lkFk gh nfyr lekt dh tfVyrkvksa ,oa folaxfr;ksa dk lekt’kkL= Hkh izLrqr djrh gSA ^eqnfZ g;k^ nfyr thou la?k”kZ dh flQZ osnuke;h xkFkk gh ugha gS] vfirq fganw tkfr&O;oLFkk dh tM+rk] va/kfo’okl] deZdkaM] /kekZ/a krk rFkk reke foHksndkjh ‘kks”k.k;qDr fo”ke ifjfLFkfr;kas ds ?ksjs dks rksM+dj mxrs lwjt ds ekfuan ckyd rqylh jke dh la?k”kZ&;k=k gSA vieku] vuknj] mis{kk vkSj dM+dh dh osnuk ls xqtjrs nfyr ckyd dh euksn’kkvksa dh lPph dgkuh gS ^eqnZfg;k^A yksdjax dh iPPkhdkjh ls luh gqbZ osnuk vkSj ihM+k dh ;g Hkk”kk fgUnh dh vewY; /kjksgj gSA yksdjax vkSj yksd Hkk”kk esa luh gqbZ yksd thou dh ,slh fp=dkjh fgUnh Hkk”kk ds fy, xoZ dh ckr gSA vk/kqfud fgUnh lkfgR; esa nfyr ys[ku dk ;g vewY; vonku gSA yksd esa izpfyr Hkkstiwjh {ks= ls cgqipz fyr ‘kCnksa dh ckuxh dk mnkgj.k iqLrd ds flQZ i`”B la[;k 102 ij gh ns[ks&a jksiuh] tjbZ] yso] gaxs k] ipjh] tqvkBs] u/ks] Mcjk&Mcjh] fd;kjs] dafV;k] jsmoka] fpafp;krh] VjVjkgV] f<cjh vkfnA ;s ‘kCn cjlkr ds eghus esa /kku dh jksikbZ ds le; vkSj vklk<+ ds eghus dk n`’; mifLFkr djrs gSaA yksd laxhr ds fofo/k :Ik vkSj yksdu`R; ds fofo/k jax ^eqnZfg;k^ dh vewY; Fkkrh gSa ftlls iwjh vkRedFkk xqatk;eku gSA ianzg lnL;h; ?kqearw uVksa ds >qaM dks ys[kd us cM+h vkReh;rk ls ;kn fd;k gSA ^vkYgk^ xkus vkSj <ksy ctkus esa ikjaxr uV lekt ds thou vkSj ‘kks”k.k dh dgkuh Hkh gS ^eqnfZ g;k^A ^djrky^ ctkrs gq, t;Jh ;kno dk ^fcjgk xk;u^ vkSj ml xk;u dh ledkyhurk dk lac/a k vnHkqr <ax ls izLrqr fd;k x;k gSA bUgha izalxksa ds chp nfyr dks viekfur djus okyh dgkorksa dk Hkh ftØ vkRedFkk ds ljksdkjksa dks vkSj lkFkZd :Ik nsrk gSA MkW- rqylhjke fy[krs gSa fd ^^yksx vdky ls mRiUu nq%[k&nnZ dks Hkwy x, FksA /kku dh vPNh Qlyksa ds ckn pSr cSlk[k ds fnuksa esa tkS] xsagw] puk] eVj vkfn Qlyksa dh dVkbZ ls nfyrksa ds chp dkQh [kq’kgkyh Nk xbZ FkhA bldk dkj.k Fkk dqN efguksa ds fy, mfpr Hkkstu&O;OkLFkk] bl lanHkZ esa gekjs iwjs {ks= esa nwj&nwj rd czkã.k rFkk {kf=; tehnkjksa ds chp pekjksa dks ysdj ,d dkO;kRed eqgkojk izpfyr Fkk& ^HkknkS HkSlk pSr pekj& bUkls dcgwa yxS u ikj^ bl fujknj iw.kZ vekuoh; vfHkO;fDr eas pekjksa dh isV Hkj [kkus dh f[kYyh mM+k;h tkrh FkhA^^ 1 ;g og lPpkbZ gS ftls brus izkekf.kd <ax ls fdlh Hkh ijaijkxr Hkk”kk lkfgR; us of.kZr ugha fd;k gSA ^tkfr^ dSls] dcls vkSj D;ksa xkyh vkSj vieku dk Ik;kZ; cuh gksxh \ ;g vkRedFkk bl rF;kUos”k.k ds fy, tehu rS;kj djrh gSA bl vFkZ esa ;g ,d ‘kks/kijd iqLrd Hkh gS tks tkfr ds ewy esa ekStwn vieku vkSj vuknj ds dkj.kksa ds rg rd ys tkrh gSA fgUnw /keZ vkSj laLd`fr dh fonwiz rk vkSj Øwjrk dk nLrkosthdj.k gS ^eqnfZ g;k^A vius gh ns’k esa fofHkUu tkfr;ksa esa caVs gq, lekt dh [kkb;ka vkSj euq”; ls euq”; ds chp dh nwfj;ksa dk fp=.k izLrqr djrh ^eqnfZ g;k^ tUe ls ysdj e`R;q 1
MkW- rqylhjke] eqnZfg;k] jktdey izdk’ku] ubZ fnYyh] 2010] i`- 105
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ISSN : 2278-3067
April to Sept., 2014 Vol. 03, Issue 02 & 03
rd ds viekucks/k dh dFkk gSA ^eqnZfg;k^ vU; nfyr vkRedFkkvksa ls bl vFkZ esa fHkUUk gS fd la;qDr ifjokj esa iyrs gq, ckyd dks vius gh ?kj esa vieku vkSj vi’kdqu dk f’kdkj gksuk iM+rk gSA ?kj ds ckgj Ldwy vkSj vU; lektksa ds chp Hkh vieku vkSj tkfr dk na’k >syuk iM+rk gSA ^eqnfZ g;k^ ckyeu vkSj cky ‘kks”k.k dk ,slk Øanu gS ftldh ph[k vk|ar vkRedFkk esa lquh tk ldrh gSA yxHkx lHkh nfyr vkRedFkkvksa esa cky euksn’kk dk ekfeZd fp=.k feyrk gS tks dqN lanHkksZa esa ^eqnfZ g;k^ ls Hkh ân; fonkjd gSA ijUrq ^eqnZfg;k^ bl vFkZ esa fof’k”V gS fd blds ys[kd dk la;qDr ifjokj gS ] ftl ifjokj dk eqf[k;k ckjg xkaoksa ls cuh iapk;r dk pkS/kjh Hkh gS] tks ckjg xkao ds nfyrksa ds fy, fu;e dkuwu vkSj naM fo/kku dk ikyu djokrk gSA ysfdu mlh la;qDr ifjokj ds ckyd rqylh jke dks vi’kdqu dk Ik;kZ; cukdj dne&dne ij vieku vkSj fgdkjr dk f’kdkj gksuk iM+rk gSA ?kj ds ckgj tkfr ds vk/kkj ij xkyh vkSj vieku dk ?kaVw ih dj thuk iM+rk gSA ?kj esa ^duok^ vkSj ckgj ^pejk^ dh xkyh cky euksfoKku rFkk cky ‘kks ”k.k dk ,slk igyw gS ftls fdlh Hkh Hkk”kk lkfgR; esa <wa<+uk dfBu gSA vkf[kj cpiu dks jkSanus dh og dkSu lh laLd`fr gS ftldh f’kuk[r dksbZ Hkh lkfgR; vkSj i)fr’kkL= Bhd ls ugha igpku ikrs \ bldh gh [kkst dk uke gS ^eqnZfg;k^A nfyr vkRedFkkvksa dh fof’k”Vrk bl vFkZ esa gS fd lHkh vkRedFkkvksas esa izkbEkjh ikB’kkyk ls ysdj fo|ky; vkSj mPPk f’k{k.k laLFkkuksa rd esa ekStwn tkfr&ikafr] NqvkNwr vkSj fofHkUu rjg ds lkekftd HksnHkko dh fo”ke fLFkfr;ksa dk ekfeZd fp=.k feyrk gSA bl fp=.k ls Hkkjr ds f’k{kkra= dh uXurk dk Hksn [kqyrk gS ftl f’k{kk O;oLFkk dks vlsZ ls ljLorh nsoh dk eafnj dgdj efgekeafMr fd;k x;k gS] mu lkjh ‘kqfprk] ewY; vkSj uSfrdrk dh ekU;rkvksa dks nfyr vkRedFkk,a /oLr djrh gSaA opZLo’kkyh izfrHkk vkSj ;ksX;rk ds lkjs ekudksa dks ^eqnfZ g;k^ /oLr djrh gSA ^eqnZfg;k^ esa f’k{kk ra= dh ftl fonwiz rk dk o.kZu feyrk gS og izxfr ds lkjs nkoksa dks [kks[kyk lkfcr djrk gSA v/;kid eqa’khjke] lwjr yky fo’ks”kdj] nfyr cPPkksa dks ckr ckr ij Ldwy esa ^pejfdV^ dg dj viekfur djrs FksA MkW- rqylhjke izkbejh ikB’kkyk esa ekStwn Hkz”Vkpkj dks ‘kCnc) djrs gSa& ^^d{kk nks esa tkus ds fy, eqa’kh th us gj cPps ls nks :Ik;k ^ildjkbZ^ ;kuh ikl djkus dk ?kwl fy;kA ;g nks :Ik;k eq>s cM+h eqf’dy ls ?kj ls izkIr gqvkA ;g ^ildjkbZ^ lHkh v/;kid ysrs Fks vkSj tks cPPkk ugha nsrk mls Qsy dj fn;k tkrkA^^1 Ldwy eas NqvkNwr vkSj vieku dh ,dckuxh] ^^feflj ‘kksj epkrs gq, eqa’kh th ds ikl nkSM+s vkSj fpYykrs jgs fd pejk us dqavk Nw fy;kA eSa cgqr Mj x;k FkkA ml fnu eqa’kh th :d&:d dj xkfy;ka nsrs jgsA blds ckn eSa dHkh ikuh fiykus ds fy, dgus dh fgEer ugha tqVk Ikk;kA^^2 MkW- rqylhjke bl ?kVuk ls igys gh o.kZu djrs gSa&^^ikuh ihuk okLro esa ,d fodV leL;k FkhA dHkh dHkh rks ge pqids ls iks[kjs ij pys tkrs( ftldk ikuh xgu tydaqfHk;ksa ls <dk jgrk FkkA ge tydaqfHk;ksa dks gVkdj mldk ikuh ihrsA^^3 ftl lekt dks lkoZtfud LFkyksa vkSj Ldwyksa esa ikuh ihus rd dk vf/kdkj u gks] ml lekt ds euksfoKku dks le>us ds fy, dkSu&lh izfof/k fodflr dh xbZ gS \ 1927 bZ- esa MkW- vEcsMdj }kjk pyk;k x;k ^egkM+ ponkj^ vkanksyu iq”V djrk gS fd nfyrksa dks rkykc dk ikuh Hkh Nwus dk vf/kdkj ugha FkkA bl oxZ dks uSlfxZd vf/kdkj Hkh ugha jgk gS ftl ij izkd`frd :Ik ls gj euq”; dk vf/kdkj gksrk gSA ‘kqfprk dk ;g f?kukSuk [ksy dSls vkSj D;ksa [ksyk tkrk jgk gS \ ^eqnfZ g;k^ bl vksj Hkh /;ku f[kaprh gSA ^eqnfZ g;k^ esa ikuh ihus ds vf/kdkj ds vykok rqylh jke ds Ldwyh thou ds chp dqN vU; ?kVuk,a Hkh egRoiw.kZ gSaA Lora=rk izkfIr ds ckn lkaoS/kkfud O;oLFkk esa nfyrksa dks f’k{kk dk vf/kdkj fey tkus ls nfyr oxZ ds vf/kdkjh cuus yxs Fks] ysfdu vf/kdkfj;ksa dh Hkh igpku tkfr ls gh dh tkrh Fkh tSls fMIVh lkgc dks ^pekj fMIVh dk lacks/ku^A ijUrq fMIVh lkgc dk [kkSQ lHkh f’k{kdksa esa FkkA d{kk ,d ds v/;kid ladBk flag vkSj gsMekLVj ij’kqjke flag ds lg;ksx vkSj laj{k.k ls MkW- rqylh jke ds cpiu dks cgqr cM+k lacy feykA mRihM+u] ‘kks”k.k vkSj ?k`.kk ds chp ,slk lg;ksx yxHkx lHkh nfyr vkRedFkkvksa esa ns[kus dks feyrk gSA ;g vkReh; o.kZu nfyr mEehnksa dh /kjksgj gS tks izfri{k ds eu esa lg;ksxh Hkko dks c<+krk gS vkSj feydj O;oLFkk dh fonzwirk dks lekIr djus dh vkdka{kk iSnk djrk gSA ^twBu^ esa lq[knso R;kxh vkSj dfyjke ekLVj ds lekukUrj ckcwjke R;kxh vkSj peu yky R;kxh ds lg;ksx ,oa vkReh;rk ls feyus okys lacy dks vkseizdk’k okYehfd us Hkh ;kn fd;k gSA dne&dne ij nfyr vkRedFkkvksa esa fpf=r gksus okyh lPPkkbZ;ka Hkkjrh; lekt ds <sjksa ;FkkFkZ dks uohu vFkksaZ esa fijksrh gSa vkSj Hkfo”; dks laokjus ,oa cnyus dh jkg cukrh gSaA ^eqnZfg;k^ cgqr gh csckdh ls ;g lkfcr djrh gS fd f’k{kk O;oLFkk esa fgUnw /keZ ds rgr lapkfyr tkfr O;oLFkk fdl rjg ekStwn gSA vkadM+s crkrs gSa fd orZeku le; esa Hkh reke f’k{k.k laLFkku HksnHkko ogh] i`- 25 ogh] i`- 55 3 ogh] i`- 54 1 2
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April to Sept., 2014 Vol. 03, Issue 02 & 03
ISSN : 2278-3067
Sangharsh/Struggle : e-Journal of Dalit Literary Studies
ls eqDr ugha gSaA 21oha lnh dk Hkkjr f’k{kk ra= dh tM+rk vkSj HksnHkko ls dSls eqDr gks & ^eqnfZ g;k^ pqukSrh is’k djrh gSA ^eqnZfg;k^ Hkkjrh; f’k{kk O;oLFkk dks fgUnw O;oLFkk ds HksnHkkoiw.kZ izfr:Ik ls eqDr djus dh Hkwfedk rS;kj djrh gSA ^eqnfZ g;k^ dk Qyd cgqr foLr`r gSA dqN egRoiw.kZ fcUnqvksa dks js[kkafdr djus ls ^eqnZfg;k^ dh O;kidrk dk irk yx tkrk gS tSls&1- ys[kd dh ?kjsy&w ikfjokfjd fLFkfr;ka vkSj VwVrk fc[kjrk cky eu dh lPPkkb;ka] 2- ikB’kkyk vkSj f’k{k.k laLFkkuksa esa ekStwn tkfr vkSj vieku dk cks/k] 3- xzkeh.k laLd`fr vkSj lkekftd&lkaLd`frd fj’rksa dh curh&fcxM+rh dgkuh] 4- yksd thou] yksdjax] yksd u`R;] yksd laxhr ds chp ^eqnZfg;k^ dh =kLkn xkFkk vkSj buds chp fofHku Hkwfedkvksa esa fHkUu&fHkUUk pfj=] 5- ^eqnfZ g;k^ esa iljk va/kfo’okl] deZdkaM] /kekZ/a krk] Hkwr&izsr] Vksuk&VksVdk vkSj cfy ds uke ij c/k fd;k tkrk gqvk lqvj] NkSuk vkSj mldh djkgrh] dyirh nnZukd ph[ks]a 6- ckS) /keZ] ckS) dkyhu Hkkjr vkSj ckS)ksa ds izfr uQjr dk izkekf.kd nLrkost dh is’kxh] 7- xzkeh.k {ks= esa ekStnw vkSj cnyrh /kkfeZd&jktuhfrd fLFkfr;ka] 8- xjhch] Hkw[kejh vkSj vkfFkZd O;oLFkk dh fLFkfr;ksa ds dkj.k nfyr xSj nfyr O;fDr;ksa vkSj lektksa dk var%lac/a k] 9- L=h&iq:”k lac/a k] uSfrdrk] ewY; vkSj lkekftd ekU;rkvksa dk ;FkkFkZijd vadu] 10- yksdHkk”kk vkSj yksd dyk dh vn~Hkqr izLrqfr vkSj lkfgR; ds fy, vnH~kqr [ktkuk] 11- vkRedFkkdkj dh oSpkfjdrk dh fufeZfr] 12;FkkfLFkfrokn ds Hkhrj ls psruk dh fufeZfr dh [kkst] 13- csxkjh izFkk vkSj nfyr psruk dk Øfed fodkl] 14- psruk ds fodkl esa nfyr fL=;ksa dh Hkwfedk dk js[kkadu rFkk 15- vieku] vuknj] ?k`.kk] xjhch] Hkw[kejh vkSj ‘kks”k.k ds chp izse] lg;ksx vkSj lacy vkfnA ;g O;kidrk vU; nfyr vkRedFkkvksa ls bls fof’k”V cukrh gSA iwohZ mRrj izn’s k vkSj fcgkj ds Hkkstiqj {ks= dh lPPkkb;ksa rd iljh ^eqnfZ g;k^ lekt dk og <kaPkk izLrqr djrh gS ftls fdlh Hkh lkfgfR;d fo/kk esa vHkh rd ugha ns[kk x;kA izsepan tSls cM+s ys[kd dh d`fr;ksa esa Hkh ;g laons uk vkSj Hkk”kk vNwrh jg xbZ gSA MkW- rqylhjke dh LokuqHkwfr vkSj jpukRedrk us Hkkjrh; lekt ds cgqr cM+s fgLls dk ,slk lp izLrqr fd;k gS ftls dHkh lkfgR; dk O;kid fo”k; ugha cuk;k tk ldk FkkA ^eqnfZ g;k^ esa xjhch vkSj Hkw[kejh dk ,slk ihM+knk;d fp=.k feyrk gS tgka fdlh vFkZ’kkL=h dh fuxkg Hkh ugha xbZ gksxhA cjlkrh dM+dh ds fnuksa esa eSnkuh pwgksa dk ekal vkSj cjlkrh eNfy;ka [kkdj rFkk pwgksa ds fcyksa ls xsgaw dh ckfy;ksa ls vukt fudkyuk] nfyr foiUUrk dk ltho fp= izLrqr djrk gSA cjlkr ds fnuksa esa >ksifM+;ksa vkSj [kijSy ds ?kjksa ls ikuh Vidus ds chp dbZ&dbZ jkr ,sls gh tkxrs xqtkj nsuk nfyrksa dh xjhch dk lPPkk fp= izLrqr djrh gSA MkW- rqylhjke us vius la;qDr ifjokj dh foo’krk dk fp=.k djrs gq, fy[kk gS fd ^^gekjk la;qDr ifjokj cgqr cM+k Fkk] fdUrq ?kj esa ,d Hkh jtkbZ ;k dacy ugha FkkA oSls Hkh ?kj eas diM+ksa dh deh ges’kk jgrh Fkh esjs firkth iwjh ?kksrh dHkh ugha igursA os ,d gh /kksrh ds nks VqdM+s djds ckjh&ckjh ls igursA vks<+us dk dksbZ bartke u gksus ls xkao ds yxHkx lkjs nfyr jkr Hkj fBBqjrs jgrsA^^ 1 xjhch vkSj Hkw[kejh ds chp czkã.k lkgwdkjh dk igyh ckj fdlh vkRedFkk esa i<+us dks feyrk gSA ,d lsj vukt ds cnys lok lsj vukt dk Hkqxrku czkã.k lkgwdkjh dk uewuk FkhA /khjs&/khjs pØo`f) C;kt esa cnyrs tkuk vkSj czkã.k equkQk[kksjh ds f[kykQ cxkor rFkk rukruh ds ekgkSy dk ^dwj dh yM+kbZ^ esa rCnhy gks tkuk vadqfjr gksrh psruk dh ckuxh gS&^^tc Hkh ykBh MaMs pyus dh ukScr vkrh xkao ds lkjs nfyr iapk;r ds fy, gekjs ?kj pkS/kjh pkpk ds ;gka vkrsA mlh dqa, ds pcwrjs ij iapk;r gksrh vkSj pkS/kjh pkpk lcdh jk; ls ^dwj^ cka/k nsrs FksA ^dwj^ cka/kus dk eryc Fkk fdlh fu/kkZfjr le; rFkk LFkku ij tehu ij [kijs ls ,d [kwc yECkh js[kk [khap nsukA ml js[kk ds nksuksa rjQ dkQh nwj ij nksuksa ijLij fojks/kh i{k [kM+s gksrsA js[kk ds bl ikj [kM+s nfyr ml ikj [kM+s czkã.k dks pqukSrh nsrs fd ;fn fgEEkr gks rks js[kk ikj djds fn[kkosAa ;fn czkã.k js[kk ikj dj ysr]s rks rqjUr nfyr ls yM+kbZ ‘kq: gks tkrhA czkã.k ges’kk Hkkys vkSj cYye ls ySl jgrs Fks fdUrq nfyr flQZ ykfB;ka j[krsA ,slh dwj ca/kh yM+kbZ;ksa esa nfyr efgykvksa dh ohjrk ns[krs gh curh FkhA^^2 ;g og i`”BHkwfe gS tks /khjs /khjs nfyrksa esa vk jgh psruk dk Hkku djkrh gSA vkRe&lEEkku ls vkxs c<+dj vf/kdkjksa ds fy, la?k”kZ dk uewuk gSA ^dwj^ ca/kh yM+kb;ksa dh ijaijk dks ^egkHkkjr^ ds dq:{ks= esa laiUUk ;q) ls tksM+dj MkW- rqylhjke ^eqnZfg;k* ds ek/;e ls lkfgR; esa nfyrksa dh Hkwfedk dks u;k :Ik iznku djrs gSaA vdky ds fnuksa esa tehu esa iM+h njkjksa esa izkd`frd dykd`fr dk vkHkkLk nsuk nfyr lkSUn;Zcks/k dk uewuk gS] ^^ikuh dh deh ds dkj.k /kku ds [ksr] ftUgsa ^fd;kjk^ dgk tkrk] dh tehu QV dj pkjksa rjQ fofHkUUk izdkj dh njkjksa esa cny tkrh FkhA fd;kjksa ds bu QVs njkjksa ls vuds txgksa ij rjg&rjg dh izkd`frd dykd`fr;ka cu tkrh FkhaA lkjs [ksr js[kkxf.kr ds uewus yxrs FksA dbZ
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ISSN : 2278-3067
April to Sept., 2014 Vol. 03, Issue 02 & 03
njkjksa esa rks fpfM+;ksa dh pkspa ] ÅaV dh xnZu lesr eqag rFkk gkFkh ds lwMa + utj vkrs FksA ml vdky dk ;g ,d vuks[kk lkSUn;Z Fkk] ftlesa ekuo dh Hkw[kejh vkSj vlhe ihM+k dk lkezkT; FkkA^^1 ^eqnfZ g;k^ esa ckyd rqylh jke dh fpV~Bh i<+us dh dgkuh ls ysdj mudh mis{kk] vieku vkSj xjhch dh la?k”kZe;h nkLrka ds chp tksxh ckck ds xkus] pqfM+gkfju ds xhr] uVfu;k dk u`R; vkSj lkSan;Z] fofHkUUk tkfr;ksa ds chp izpfyr yksdxhr vkSj yksd&u`R;] yksd ukV~;] ejs gq, tkuojksa ds ekal ij tw>rs&eaMjkrs phyksa dk lkSan;Zcks/kh; fp=kadu] fL=;kas dk vius ifr;kas ls nwfj;ksa ds chp izse vkSj fo;ksx dk o.kZu] jk”Vªh;&varjkZ”Vªh; jktuhfr] /keZ] laLd`fr] lkfgR;] dyk dk izlaxo’k fo’kn o.kZUk vkSj cq)e; Hkkjr dh vkdka{kk dh vuqxawt O;kIr gSA vuqxwat lkekftd ifjorZu vkSj lerkijd Hkkjr ds lius dh vuqxt wa gSA bUgha lanHkksaZ esa nfyr vkRedFkk,a vU; fo/kkvksa ls o`gn~rj Hkfedk,a fuHkk jgh gSaA ¼4½ nfyr vkRedFkkvksa us lkfgR; ds ekunaMksa dks cnyus ds fy, izsfjr fd;k gSA lkSUn;Zcks/kh; izfrekuksa dks vFkkZra fjr dj lkfgR; dk vkLokn cny fn;k gSA blls fganh Hkk”kk vkSj lkfgR; ds fodkl esa bu vkRekfHkO;fDr;ksa dk vewY; ;ksxnku gSA fganh ds ikBd oxZ esa c<+ksÙkjh gqbZ gSA xSj fganh {ks=ksa esa bl eekZra d osnuk ls yksx tqM+s gSaA Hkkjr vkSj fo’o dh vU; Hkk”kkvksa esa bu nfyr vkRedFkkvksa dk vuqokn fganh ds fy, lEeku dh ckr gSA ^twBu* vkSj ^eqnfZ g;k* nfyr thou dh ,sfrgkfld =klnh dh vkRekfHkO;fDr gSaA blds ewy esa fganw lkekftd&O;oLFkk }kjk vkjksfir laLÑfr] ijaijk,a] jhfr&fjokt] vkSj fganw /keZxzaFk gSa] tks HksnHkko dh f’k{kk nsrs gSaA bl vFkZ esa nksuksa vkRedFkk,a bfrgkl] laLÑfr] lekt] jktuhfr vkSj vFkZr=a ds vuNq, vkSj vudgs igyqvksa ls lk{kkRdkj djkrh gSaA ;g lc dqN nfyr lekt ds vuqHkoksa ls izkekf.kd :i esa izLrqr gks jgk gSA blfy, ;s Ñfr;ka vuqHkoksa dk izkekf.kd nLrkosthdj.k djrh gSaA ;g ,d ,slk vuqHkotU; Kku gS tks Hkkjr ds fdlh Hkh Kku ,oa i)fr’kkL= esa fn[kkbZ ugha nsrkA nfyr thou ds osnuke;h lalkj ls okfdQ djkrha ;s vkRedFkk,a nfyr oxZ ds ckjs esa tkuus vkSj muds izfr ijaijkxr lksp dks cnyus dk tfj;k Hkh curh gSaA lkekftd ifjorZu ds fy, py jgs vkanksyuksa vkSj fparu ds fy, bu vuqHkoksa dk egRo c<+ x;k gSA bu vuqHkoksa dks tkapus vkSj le>us dk utfj;k vacMs djokn gSA ijaijkxr ;k ik’pkR; utfj, ls bu vkRedFkkvksa dks ugha le>k tk ldrkA vieku] vuknj] ?k`.kk] fgalk vkSj vU;k;ijd thou dks ‘kCnc) djrs gq, vkseizdk’k okYehfd vkSj MkW- rqylhjke vkRedFkk ds ek/;e ls ekuork ds fuekZ.k dh HkkoHkwfe rS;kj djrs gSaA ;g osnuk dk ltZukRed fodkl gSA blhfy, vkRedFkk,a vkRekfHkO;fDr dh l`tukRed vfHkO;fDr gSaA fganh ds lqifjfpr vkykspd MkW- tojheYy ikj[k dk ,d mYys[kuh; oDrO; ;gka lkef;d izrhr gksrk gSA os fy[krs gSa fd] ßesjk ges’kk ls ;g ekuuk jgk gS fd nfyr lekt ds lq/kkj dk egRo fdruk gh D;ksa u gks] ysfdu tkfr O;oLFkk ds nyny ls rc rd eqfDr ugha fey ldrh tc rd fd lo.kksaZ esa ,d leqnk; ds :i esa viuh ^Js”Brk* dk Hkko lekIr ugha gksrkA ^Js”Brk* ds Hkko dh lekfIr dk vFkZ gS vius vkSj nwljksa ds chp gj rjg dh xSjcjkcjh ls bUdkj djukA lerkewyd lekt cukus ds bl iz;kl esa ck/kd ‘kfDr;ka dkSu&lh gSa] tks tkfr&O;oLFkk dks fdlh&u&fdlh :i esa thfor j[kuk pkgrh gSa] bldh igpku djuk vkSj bl ifjizs{; esa lkekftd varfoZjks/kksa dks ns[kuk t:jh gks tkrk gSAÞ2 f’k{kkra= dh uXurk] tkfroknh ekufldrk] ?k`.kk vkSj fgdkjr ij [kM+h O;oLFkk dks cnyus dh vkdka{kk rFkk lerkijd fodYi dk izfr:i gSa nfyr vkRedFkk,aA bl eekZard osnuk dh vkRekfHkO;fDr dks le; jgrs ;fn ugha le>k x;k rks O;oLFkk vkSj foÑr ,oa ?k`f.kr :i esa rCnhy gks tk,xhA 21oha lnh ds nwljs n’kd esa fgalk] uQjr vkSj mRihM+u dh ?kVuk,a vkSj T;knk c<+h gSaA O;oLFkk esa cqfu;knh cnyko fd, cxSj ge fodflr ns’kksa dh iaxr esa dHkh Hkh [kM+s ugha gks ik,axAs nfyr lkfgR; ds ljksdkj vkSj vacMs djoknh oSpkfjdh dh t:jr dks Hkkjr ds pgqaeq[kh fodkl tSls O;kid lanHkZ esa eaFku&euu fd;k tkuk pkfg,A
ogh] i`- 67 tojheYy ikj[k] vkRedFkk ds ek/;e ls jpukRed gLr{ksi ¼ys[k½] ^c;k* ¼=Sekfld if=dk½] vafrdk izdk’ku] xkft;kckn] tuojh&ekpZ 2014] i`- 50 1 2
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April to Sept., 2014 Vol. 03, Issue 02 & 03
ISSN : 2278-3067
Sangharsh/Struggle : e-Journal of Dalit Literary Studies
सूरज बड़त्यम की कहमनी ‘कबीरन’ कँ वल िमरती1 दभलत कथम-समभहत्य में दभलत-चेतनम कम दमयरम व्यमपक हो रहम है, यह देखकर ऄच्छम लगतम है. नयी पीढ़ी के रचनमकमरों की संवेदनम और ममनवीयतम की पररभध में वे सिी मनुष्य अ रहे हैं, जो जमभत, वगद, ललग, नस्ल और धमद के नमम पर शोभषत और ईपेभित हैं. सच में हर तरह के िेदिमव और शोषण के भवरुद्ध अवमज़ ईठमनम ही दभलत समभहत्य कम लक्ष्य िी है. ऄजय नमवररयम और रत्नकु ममर समंिररयम के बमद दभलत चेतनम कम यह भवस्तमर हमें सूरज बड़त्यम की कहमभनयों में भमलतम है. हमलमँदक ईन्होंने बहुत कम कहमभनयमं भलखी हैं, पर जो िी भलखी हैं, वे ईन्हें दभलत समभहत्य में भवभशष्ट बनमती हैं. ईनके कहमनी-संग्रह ‘कममरे ड कम बक्सम’ में ईनकी एक कहमनी ‘कबीरन’ है, भजसमें ईन्होंने एक भहजड़े की व्यथम को भचभित दकयम है और यह भचिण आतनम ममर्ममक है दक ऄगर अप जरम िी संवेदनशील हैं, तो रोए भबनम नहीं रह सकते. यह कहमनी सममज के भवद्रूप को तो ददखमती ही है, चेतनम के स्तर पर मन को ईद्वेभलत िी करती है. लहदी दभलत समभहत्य में यह पहली कहमनी है, भजसके कें द्र में भहजड़म है. सममज कम हर व्यभि, जो भहजड़ों को देखकर घृणम प्रदर्मशत करतम है, ऄगर भहजड़े की जगह ऄपने को रखकर देख,े और सोचे दक ऄगर वह भहजड़म होतम यम ईसके घर कम कोइ सदस्य भहजड़म होतम, भजसकम होनम-नहोनम ईसके बश में नहीं है, तो ईसे कै सम लगतम और ऄपनी समममभजक ईपेिम पर ईसकी क्यम प्रभतदियम होती? सूरज बड़त्यम की ‘कबीरन’ कहमनी हममरे सममने कु छ ऐसे ही गम्िीर सवमल ईठमती है. कबीरन स्त्री-भहजड़म है, जो एक ऄभसस्टेंट प्रोफ़े सर सुमेघ की बभहन है. सुमेघ को वह ऄक्सर ट्रेन में गमनम गमकर लोगों कम मनोरं जन करती हुइ भमलती है. लेदकन यह बमत ईसे बहुत बमद में ममलूम होती है दक वह ईसकी बड़ी बभहन है, भजसे लोक-लमज के डर से घर में नहीं रखम गयम थम और जन्मते ही सुमेघ की दमदी ने ईसे ऄनमथमलय भिजवम ददयम थम. बच्ची की ममँ से कह ददयम गयम थम दक मरम बच्चम पैदम हुअ थम. पर ममँ ने यकीन नहीं दकयम थम, क्योंदक ईसने जन्मते ही बच्ची के रोने की अवमज़ सुन ली थी. सुमेघ जब घर अकर ऄपनी ऄम्ममबमपू को कबीरन के बमरे में बतमतम है, तो वे दुखी हो जमते हैं और ऄम्मम रोने लगती है. ईसी ददन ईसे पतम चलतम है दक कबीरन ईसकी बभहन है. कहमनी में यहमँ तक की यमिम बहुत ममर्ममक है. सच जमनने के बमद सुमेघ की आच्छम दिर से कबीरन से भमलने की होने लगती है. वह ऄममनवीय सममज से कबीरन को मुि करमने कम भवचमर करने लगतम है. ईसके मभस्तष्क में लचतन चलतम है, ‘न ये अदमी हैं न औरत. पर हैं तो आं समन ही. जीते-जमगते आं समन. आनकी भवशेष ऄभस्मतम की बमत तो हमें ही करनी होगी, ये तो दभलतों में दभलत, ऄछू तों में ऄछू त, ऄनमथों में ऄनमथ हैं.’ एक ददन ट्रेन में ही कबीरन सुमेघ को दिर भमल जमती है. वह गमनम गम रही होती है- ‘बनम के क्यूं भबगमड़म रे ... नसीबम...उपर वमले..’ सुमेघ ईसके पमस जमकर ईससे कहतम है, ‘मुझे तुमसे बमत करनी है दीदी.’ कहमनी में यह बहुत ही ममर्ममक भचि है, जो चेतनम को झकझोर देतम है. कबीरन कँ वल िमरती लहदी दभलत समभहत्यकमर एवं लचतक 1
ड
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इ
: Kanwal Bharti
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Sangharsh/Struggle : e-Journal of Dalit Literary Studies
ISSN : 2278-3067
April to Sept., 2014 Vol. 03, Issue 02 & 03
सुमेघ के बतमये कमरे पर अती है, जहमँ दोनों के बीच सम्वमद होतम है. यह संवमद कहमनी कम महत्वपूणद िमग है. सुमेघ भवनती करतम है कबीरन से दक वह घर वमभपस अ जमए. लेदकन कबीरन जो दसवीं तक पढ़ी है, सुमेघ से सवमल करती है,’ मेरम क्यम कसूर थम जो बमपू ने मुझे घर से भनकमल ददयम? अज मैं दर-दर की ठोकरें खम रही हँ तो क्यू? ं ’ वह बतमती है, ‘मैं तो औरत भहजड़म हँ, जब ऄनमथमलय में थी, तो वहमं तुम्हमरी दुभनयम के पुरुष ने ही मुझसे पहली बमर बलमत्कमर दकयम थम. पर मैं दकसे बतमती? कौन भवश्वमस करतम दक भहजड़े के समथ बलमत्कमर हुअ? कहीं दकसी कमनून में भलखम है दक भहजड़े के समथ बलमत्कमर की क्यम सजम है?’ कबीरन अगे बहुत ही महत्वपूणद बमत कहती है, ‘हम तो सीममन्त वमले हैं बमबू जी. किी-न-किी तो तुम लोगों के बनमये आन दकलों और मठों को ढहम ही देंगे.’ कबीरन सुमेघ के समथ घर चलने से समि मनम कर देती है. वह समि-समि कहती है, ‘मैं तुम्हमरे समथ नहीं चल सकती. मैं ही तुम्हमरे सममज में क्यूं अउं? तुम क्यूं नहीं अते हमें मुि करमने हममरे सममज में?’ सुमेघ पुन: यमचनम करतम है घर लौट अने की. पर कबीरन ईसे यह कहकर भनरुत्तर कर देती है, ‘नहीं िैयम, ऄगर तुम चमहते हो दक किी िी कोइ कबीरन घर से बेदखल न हो, तो सममज की ममनभसकतम को बदलने कम प्रयमस करो. हम िी आं समन हैं, हम में िी समंसें हैं, सपने हैं. तुम्हमरी दुभनयम हमें समममन्य नहीं ममनती. ज़हनी बीममर हो तुम. बीममर सममज है तुम्हमरम. बस हमसे आं समनों जैसम बतमदव करो- भडभिटी आज मोर आम्पोटेन्ट.’ भनस्संदेह सूरज बड़त्यम की ‘कबीरन’ कहमनी दभलत समभहत्य में िमंभतकमरी दस्तक है. (8-1-15)
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ISSN : 2278-3067
Sangharsh/Struggle : e-Journal of Dalit Literary Studies
भवभिन्न भवमशद एवं भहन्दी समभहत्य में अददवमसी भवमशद
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ISSN : 2278-3067
Sangharsh/Struggle : e-Journal of Dalit Literary Studies
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Sangharsh/Struggle : e-Journal of Dalit Literary Studies
ISSN : 2278-3067
April to Sept., 2014 Vol. 03, Issue 02 & 03
TLZ R,FG[ D[\ VH]"G ;[ VlWS CMlXIFZ N1F AGF P TtSF,LG jIJ:YF SM VFlNJFl;IM\ SF lXl1FT CMGF EFZL 50³TF C{ P ãM6FRFI" SM /S,jI SF lXl1FT CMGF H¥RF GCL\ P U]~ Nl1F6F SL S585}6" RF, ;[ p;SF V¥U}9F S8JFSZ p; 5L-³L S[ VFlNJFl:FIM\ SM NAFIF UIF P VFlNJFl;IM\ SF .lTCF; UJFC GCL\ C{ P ;DI4 ;\IMU4 l:YlTIF¥ AN,L ,[lSG J6"UT lJRFZWFZF/¥ H{;L SL J{;L C{ P I}ZM5 D[\ HCF¥ lC8,Z TYF p;S[ l;5FlCIM\ G[ IC}lNIM\ SF St,[VFD lSIF JCL SM,dA; TYF VDlZUMjC[l:5;L G[ cZ[0 .\l0IGc VFlNJFl;IM\ SF SÀ, lSIF P :J6" DGo l:YlT 5Z VFWFlZT CDFZ[ EFZTLI .lTCF; D[\ /[;L NN"GFS SCFlGIF¥ .lTCF; lGDF"TFVM\ SL S,D ;[ lJ:D'T C{ P .TGF CL GCL\ VFlNJFl:FIM\ S[ XF{I" /J\ lJãMC SM EL CDG[ HFlTUT SAZM\ D[\ NOGF lNIF C{ P IlN CD[\ V5GF ElJQI A[CTZ AGFGF C{ TM CDFZ[ .lTCF; SF 5]GoD}<IF\SG SZGF CMUF P lJlEgG HFlTIM\ S[ ;FYv;FY VFlNJFl;IM\ SF JF:TlJS .lTCF; ÉIF YF .;[ D}, ;[ ;DhGF CMUF P VFHFNL SL ,0³F> D[\ VFlNJFl;IM\ SF VGgI IMUNFG C{\ P EFZT S[ VFlNJFl;IM\ G[ VFHFNL S[ 5}J" VF{Z VFHFNL S[ 5xRFTŸ V\U|[HM\ S[ lB,FO³ 08SZ D]SFA,F lSIF C{ P VFH CD ;GŸ !(?* SM EFZT SF 5|YD :JFT\œI ;\U|FD DFGT[ C{ lSgT] IC AFT TyI ;[ N}Z C{ P TyI TM IC C{ lS HA ;[ V\U|[HM G[ AN.ZFN[ ;[ EFZT D[\ 5{Z ZBF lS T]T" CL VFlNJFl;IM\ G[ pGSF HDSZ 5|lTSFZ lSIF C{ P :JFT\œI ;\U|FD SL ;CL X] VFT VFlNJFl:FIM\ äFZF CL CMTL C{ P :JFT\œI ;\U|FD ;[ 5C,[ ;GŸ !*(! D[\ ;\YF, VFlNJF;LvlT,S DFhL äFZF V\U|[H GLlTIM\ SL Wl¾HIF¥ p0³F> HFTL C{ P TA GCL\ lSgT] VFHFNL S[ 5xRFTŸ lT,S DFhL SL XCFNT SF ;dDFG C]VF VF{Z ;\5}6" EFZTLI HGvDFG; äFZF IC :JLS'T lSIF UIF lS lT,S DFhL EFZT S[ 5|YD :JFT\œI ;[GFGL C{4 ,MSvGFIS C{ P JT"DFG D[\ lT,S DFhL XCLNL :Y, SM clT,S DFhL RF{Sc ;[ ;dDFGLT lSIF HF ZCF C{ P V\U|[H XF;SM\ S[ lB,FO³ ,0³G[ JF,[ VgIM\ SL T],GF D[\ VFlNJFl:FIM\ SL ;}RL ¾IFNF ,dAL C\{ P lACFZ S[ lAgNZFI DFGSL4 U\UFGFZFI6l:F\C4 l;W]4 SFgC]4 RF¥N4 E{ZJ4 ;]gNZ DFhL4 lAZ;F D]^0F4 UIF D]^0F H{;[ VFlNJF;L GFISM\ G[ V\U|[HM\ SM EFZT D[\ HLGF D]lxS, SZ lNIF YF P A:TZ S[ U[\Nl;\C4 W]JF"ZFJ4 IFNMZFJ4 5|M,I GFIS4 hF0³F l;ZCF /J\ U]g0F 3}Z[ H{;[ VFlNJF;L ÊFlgTSFlZIM\ G[ V\U|[H GLlT /J\ XF;G jIJ:YF SF ;Z[VFD lJZMW lSIF P VF;FD S[ I]@ TLZYl:F\C VF{Z VMlSU S[ plSU GMU,F G[ EL :JFT\œI ;\U|FD D[\ V5GF DCŸTL IMUNFG lNIF YF P VFW|5|N[X D[\ YdDG 0MZF VF{Z DwI5|N[X D[\ 8\8ŸIF EL, G[ lA|8LX XF;G S[ lB,FO aI]U, O]S ¥ F YF P D6L5]Z D[\ HM0³FGFU VF{Z ZFGLvlU0M,F SF V\U|[H lJ~â VFgNM,G VFH EL HGDFG; D[\ HLJ\T ZCF C{ P U]HZFT D[\ ;GŸ !(?( D[\ ~5l;\C VF{Z S[J, GFIS S[ XlÉTJF,L G[T'tJ D[\ V;\bI GFIS0FVM\ G[ V\U|[H ;¿F SF ;bT lJZMW lSIF lHGD[\ NMGM\ EF>IM\ SM V\U|[H NDGSFZL GLlT S[ ;dD]B XZ6FUT CMGF 50³F lSgT] HFlTUT Vl:DTF HUFG[ S[ SFZ6 VFH EL ~5l:F\C 5|tI[S VFlNJF;L DG DCFGFIS C{ P VFlNJFl:FIM\ ;[ h]0³L /S VF{Z ÊFlgTSFZL 38GF SF D{\ ICF¥ lHÊ SZGF RFC}¥UF HM VFH EL .lTCF; S[ 5gGM\ ;[ VN'xI C{ P IC 38GF C{ cDFGU-³ CtIF SF\0 c P V\U|[HM\ VF{Z lZIF;TL ;FDgTM\ S[ lD,[vH],[ XMQF6 S[ lXSFZ VFlNJF;L ,MU !* GJdAZ !)!# S[ lNG JCF¥ /Sl+T CMT[ C{ P AGHFZF VFlNJF;L UMlJgN U]~ SL VU]JF> D[\ p5lGJ[XJFNLv;FDgTJFNL jIJ:YF S[ lJ~â IC VFlNJFl;IM\ äFZF K[0³L U> N[X SL VFH³FNL SL ,0F> SF lC:;F YF P SZLA AL;vAF>; CHFZ VFlNJF;L JCF¥ /Sl+T C]/ P A[UFZ 5|YF JG ;d5NF S[ p5IMU 5Z 5FAgNL /J\ EFZL ,UFG S[ lJZMW D[\ IC ;EF VFIMlHT SL U> YL P IC /S VFlNJF;LvptSQF" VG]Q9FG YF P V\U|[H ;ZSFZ TDFD 5|iFtGM\ ;[ ZFB D[\ NAL C]> VFU SM 9FZGF RFCT[ Y[ lOZ EL VFlNJF;L VFU EES p9TL C{ P lA|8LX SDF\0[\0 H[@5L@ :8MS,[ S[ G[T'tJ D[\ HF8 Z[HLD[g84 ZFH5}T Z[HLD[g8 VF{Z D[JF0³ EL, SMZ SL RFZ OF{HL Sd5lGIM\ S[ ClYIFZ AgN ,JFHDM\ G[ pG VFlNJFl:FIM\ 5Z VRFGS WFJF AM, lNIF P AgN}SM\vDXLGUGM\ SL UMl,IM\ ;[ pgC[\ E}G 0F,F P 0[-³ CHFZ VFlNJF;L XCLN C]/ P IC 38GF Hl,IF¥JF,FvAFU SF\0 ;[ EL ¾IFNF NN"GFS YF P .lTCF; cHl,IFJF,F SF^0 c IFN SZTF C{ ,[lSG
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ISSN : 2278-3067
Sangharsh/Struggle : e-Journal of Dalit Literary Studies
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Sangharsh/Struggle : e-Journal of Dalit Literary Studies
ISSN : 2278-3067
April to Sept., 2014 Vol. 03, Issue 02 & 03
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ISSN : 2278-3067
April to Sept., 2014 Vol. 03, Issue 02 & 03
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lAZ;F S[ jIlÉTtJ /J\ N[X5|[D SL EFJGF CDFZ[ :JT\+TF ;\U|FD S[ .lTCF; S[ S> ;]J6" 5gGM\ SM BM,TF C{ P /S JÉT ICL VFTF C{ lS VFlNJF;L ;DFH S[ GFIS lAZ;F D]^0³F ;\5}6" EFZTLI ;DFH S[ GFIS S[ ~5 D[\ pEZTF C{ P lAZ;F TyIFtDS N[JTF C{ P pGS[ HLJG RlZ+ D[\ V,F{lSSTF SF VEFJ C{ P TtSF,LG ;DI D[\ l;O" /S CL jIlÉT S[ äFZF ;EL VFlNJF;L HFlTIM\ D[\ SFOL HFU~STF VF> P p; ;DI V\U|[HM\ S[ ;FYv;FY VgI ,MUM\ G[ EL VFlNJFl;IM\ SM ;Z[VFD ,}8F P pGS[ H\U,4 pGSL WZTL4 pGS[ JGM5HL VF{Z 5X]WG SF A[ZCD A[NB, lSIF P VgIFI S[ lB,FO ,0³G[ D[\ lAZ;F SM S> AFZ H[, HFGF 50³F P JC VlC\;FJFNL YF P tIFU4 ;D5"64 NIF4 5|[D pGS[ ìNI D[\ lJnDFG CM P ;\NE” ;}lR ov !@ ;F¥5 VF{Z ;L-L v XFGL4 5'Q9 !#) 2@ ;F5 VF{Z ;L-³L v XFGL4 5'Q9 22* #@ WFZv;\HLJ4 5'Q9 ?_ $@ ‰HI lAZ;FŠ v lHIF,F, VFI"4 5'@ !) ?@ ‰HI lAZ;FŠ v lHIF,F, VFI"4 5'@ 2$ &@ ‰HI lAZ;FŠ v lHIF,F, VFI"4 5'@ 2$
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Sangharsh/Struggle : e-Journal of Dalit Literary Studies
ISSN : 2278-3067
April to Sept., 2014 Vol. 03, Issue 02 & 03
दभलत नमरी ऄभस्मतम की पहचमन: गीतम नमगिूषण – कन्नड लेभखकम डॉ. महमदेवी कणवी1 मभहलम होनम, गरीब होनम और शूद्र होनम ये तीनों भस्थभतयमँ िमरत की समममभजक व्यवस्थम में ऄभिशमप ममने जमते है. गीतम नमगिूषण आन तीनों ऄभिशमपों को लेकर पैदम हुइ थी. भजसके पमस अत्मभवश्वमस है, समहस है, वह आन ऄभिशमपों पर जीत हमभसल करतम है. गीतमजी ऄपनी आच्छम शभि, ऄपने अत्मबल और ऄपनी सृजनतम से ये तीनों ऄभिशमपों से मुि हो गयी. ईनकम जीवन ऄभिशमप से वरदमन में बदल गयम. गीतमजी के जीवन कम ऄभधकमंश समय संघषद में ही बीतम. ऄनेक ऄपममन-ऄवहेलनमओं कम भशकमर होनम पड़म. हैदरमबमद कनमदटक जैसे भपछड़े हुए प्रदेश के दभलत गरीब पररवमर में पैदम होकर कन्नड समभहत्य के कथमलोक में स्पष्ट पहचमन बनमने वमली गीतम नमगिूषण गदग में अयोभजत ७३वमं कन्नड समभहत्य सम्मेलन की ऄध्यिम बन जमती है. यह दभलत मभहलम के संघषद के भलए भमलम श्रेय है. और कन्नड समभहत्य में यह सम्ममन पमनेवमली यह दूसरी लेभखकम है. गीतमजी ने ईपन्यमस और कहमभनयों के जररए कन्नड पमठकों के ददलो-ददममग में जगह बनमइ है. सुधम, कमदवीर, तरं ग मयूर जैसे कन्नड की लोकभप्रय पभिकमओं में गीतमजी के ईपन्यमस और कहमनी प्रकमभशत हुए है. ईनके ईपन्यमस ‘हसीममंस मतु हंदीगळू ’ (कच्चम ममंस और सूऄर) और ‘ममपूर तमइय मक्कळू ’ (ममपूर ममतम के बच्चे) अदद जब धमरमवमभहक के रूप में ‘सुधम’ पभिकम में अने लगे तो गीतमजी की लोकभप्रयतम िी बढ़ती गइ. बचपन से लेभखकम को ऄनेक ऄपममन सहने पड़े. गरीब ममतम भपतम स्कू ल जम रही ऄपनी बच्ची को सिी सुभवधमएं नहीं दे पमते थे. आसभलए वह ऄपने समभथयों के घर पढ़ने के भलए जमती थी. वह ब्रमह्मणों कम घर थम आस कमरण एक तो ईसे ऄंदर अने नहीं ददयम जमतम थम. बमहर बरममदे में ही बैठकर ईस घर के बच्चों की दकतमबें लेखर पढ़नम पड़तम थम. घर की दमदी आस लड़की से बहुत निरत करती थी क्योंदक ऄछू त लड़की ऄपने बच्चों के समथ बैठकर पढ़े यह कै से सहनीय हो सकतम है ? किी-किी वह औरत घर में बचम-कु चम खमनम गीतम को खमने के भलए देती और कहती िी थी दक, “हममरे बच्चों के खमने के बमद बच गयम है, िें कनम पड़ेगम, खम लो !” और वह ईस ईपमम यम िमत को एक पत्तल में डमलकर यम दकसी पुरमने कमगज में डमलकर दूर से छोटी गीतम के हमथ में िें क देती. किी-किी वह नीचे भगर जमतम. आस तरह गीतम ने बचपन से जमनम थम दक ईच्च वगद की औरतें दकस प्रकमर दभलत भस्त्रयों पर जुल्म करती है. ईन्हें हर जगह ऄपममन सहनम पड़तम है. सत्तर, ऄस्सी के दशक में कहमनी लेखन अरं ि करने वमली लेभखकम अज िी ईसी चैतन्य से भलख रही है. झोपड़ी, गन्दी गभलयमं, शूद्रों में प्रचभलत ऄंधभवश्वमस, ऄज्ञमन, ऄभशिम, शोषण आन सब कम भचिण गीतमजी के पमिों में है. गीतमजी के पमि के वल दभलत मभहलम न होकर एक मभहलम के तौर पर मनुष्य होकर बोलती हैं. के वल दसवीं पमस होकर नौकरी अरं ि करने वमली गीतम ऄपनी लगमतमर कोभशशों और जीद से एम.ए. तक पढ़मइ करके कमलेज की भप्रन्सीपमल तक बन जमती है. गीतम के समभहत्य में दभलत मभहलम कम जीवन, ईसकी िमषम, ईन तंग गभलयों कम तनमव िरम जीवन, गमली गलौज, ममरपीट, शरमब की लत, दभलत संस्कॄ भत कम भववरणमत्मक भचिण वगैरह है. चंद पैसों के भलए ऄपनम आममन बेचते मदद और छोटी-छोटी सुभवधमओं की पूर्मत के
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डॉ. महमदेवी कणवी
भविमगमध्यि, भहन्दी भविमग, जी. एच. कमलेज, हमवेरी (कनमदटक) - ५८१११०
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Page 86
April to Sept., 2014 Vol. 03, Issue 02 & 03
ISSN : 2278-3067
Sangharsh/Struggle : e-Journal of Dalit Literary Studies
भलए सवणद पुरुषों के हवस कम भशकमर बनती ऄछू त औरतें गीतम के कहमनी और ईपन्यमसों में ऄपनी समरी वेदनम ऄपममन और लमचमरी के समथ खड़े हो जमते है. गीतमजी की शमदी ईसकी मजी के भखलमि जबरदस्ती की गइ थम. पर वह आस समझौते के भलए तैयमर नहीं थी. आसभलए ईन्होंने ब्यमहतम पभत को छोड़कर शमदीशुदम मदद को ऄपनम पभत स्वीकमर भलयम थम. ईस समय पररवमर से खूब भवरोध कम सममनम करनम पड़म. गीतमजी के जीवन की भवडम्बनम यह है दक दूसरम पभत िी बहुत ददनों तक समथ नहीं भनिम पमयम. लमत-ममर, गमभलयमं, हर महीने पैसे के भलए तंग करनम अदद चलतम रहम. अभखरकमर ईस भवश्वमसघमती पभत को िी छोड़कर वह ऄके ली ही ऄपने दो बच्चों के समथ भजदंगी भबतमने लगी. सममज कम नंगम सच लेखन में भचभित करने के कमरण और खुलकर यौन भचिण करने से ईन्हें बोल्ड लेभखकम ममनम जमतम है. आस वजह से लेभखकम को पुरुषों से, भस्त्रयों से, स्वयं ममं से भवरोध कम समममनम करनम पड़म थम. बहुत लोगों ने कहम दक “छी... छी ! औरत होकर कै सी-कै सी बमतें भलभखती है ? सिी कमर की नीचे की बमतें !” अदद, अदद. भस्त्रयों पर होने वमले ऄत्यमचमरों कम भचिण करने की वजह से ईच्च कु ल के लोगों कम भवरोध कम समममनम करनम पड़म. जमन की धमकी दी गइ. ऄनेकों रमतें भबनम नींद के गुजमरमनी पडीं. दोनों बच्चों से भलपटकर वे डरमवनी रमतें भबतमयी. आस तरह स्त्री पर होने वमले ऄन्यमयों कम भजि पभिकमओं में अने के बमद पुभलस ने िी धमकी दी दक “अप एसी बमतें कै से भलख सकती हैं ? लोग समझेंगे की हम कमम नहीं कर रहे हैं. समक्ष्य ले अइए वरनम भलखनम बन्द कीभजए. नहीं तो हम चुप नहीं रहेग.ें ” ऐसी धमदकयों को िी सुननम पड़म थम. आन्हीं कमरणों से पभत से िी दूर होनम पड़म थम. बमहर के दबमव लेभखकम की ऄंतरमत्मम की पुकमर को चुप नहीं कर सके . ऄभस्मतम की पहचमन के भलए और ऄभस्मतम को बचमए रखने के भलए वह लगमतमर भलखती रही. गीतमजी के ज्यमदमतर पमि जीवन की चुनौभतयों को स्वीकमर करके जीने वमले जीवट पमि हैं. ‘कुं टु कळवुळ्गळ मध्य’ (झूठी परे शमभनयों के बीच), ‘दुरंत’(हमदसम), ‘मत्ते ऄदे कथे’ (दिर वही कहमनी) अदद कहमभनयों में जीवन की वमस्तभवक व्यवस्थम कम समममनम करते हुए ईससे लड़ते संघषद करते हमरते हुए, नष्ट होते हुए, जीते पमि है. चोरी कम धंधम ऄपनमकर दिर गलती के ऄहसमस के बमद ईस कमम को छोडकर मेहनत मजूरी करनेवमली औरत कम भचिण ‘कजरी’ कहमनी में हुअ है. सहेभलयो के कहने पर चुनमव पर खड़ी होकर जीतने वमली कमशी कहमनी के ऄंत में पभत के हमथों ही ममर दी जमती है. ऄपने ममभलक के यहमं रखेल होती दभलत देवदमसी मभहलमएं वि अने पर ज्वमलममुखी िी बन जमती है. पभत की परवमह दकये भबनम बेटी को पढ़मने वमली िवमनी - अदद आनके जमगरुक नमरी पमि हैं. ‘ममन ऄपममन भनम्मदय्यम’ (ममन ऄपममन अपकम है देव) कहमनी में लेभखकम सवणद लोगों की भनददयतम कम भचिण करती है. कहमनी की तमयव्वम ऄपने बेटे शमंतवीर की शमदी ऄपने ममभलक की बेटी नीलम से शहर जमकर रभजस्टर से करवमती है क्योंदक वे दोनों प्रेम करते थे. मगर ईसकम ममभलक और ऄपने गूण्डे िेजकर ऄपनी ममं की ईम्र की तमय्यव्वम को भववस्त्र बनमकर पूरे गमंव में जूलूस भनकमलते है. आस तहर की कइ सत्य घटनमओं को गीतमजी ने ऄपने कहमनी कम भवषय वस्तु बनमयम है. गीतमजी की कहमनी कम मुख्य मुद्दम दभलत स्त्री के प्रश्न है. लेभखकम बतमती है दक ऄमीर ममभलक दभलत मभहलमओं को असमनी से आस्तममल करते हैं ईनके पभतयों के हमथों कोइ गलत कमम करवम के ईन्हें जेल िेजम जमतम है और ईनकी पभत्नयों को असमनी से ऄपनी रखेल बनम ददयम जमतम है. आन भस्त्रयों के पमस ऄपने और ऄपने बच्चों के गुजमरम के भलए दूसरम कोइ भवकल्प ही नहीं बचतम. गीतमजी कम ममननम है दक दभलत मभहलमएं िी आन भस्थभतयों से समझौतम कर चुकी है और बहुत से ऄनपढ़ तथम कम पढ़े-भलखे लोग जमभत व्यवस्थम को ममनकर चलते हैं. गीतमजी कहती है दक मेरी ममं िी जमभत व्यवस्थम को ममनते हुए कहती है दक वे लोग िगवमन की छमती से पैदम हुए है. हम ईनकी गन्दगी समि करने के भलए पैदम हुए है. ईनके सममने हम बरमबरी नहीं कर सकते. गीतमजी के लेखन में अंचभलकतम, नमरी संवेदनम, दभलत मभहलम की वेदनम, ईच्च वगद की मभहलमओं द्वमरम भनम्न वगद की मभहलम कम शोषण, दभलतों में प्रचभलत देवदमसी प्रथम, यौन लहसम कम वगैरह प्रश्नों कम भचिण है. ईच्च वगद की मभहलमओं कम िी शोषण होतम है, मगर वह घर के ऄंदर होतम है. दभलत मभहलम कम शोषण
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Sangharsh/Struggle : e-Journal of Dalit Literary Studies
ISSN : 2278-3067
April to Sept., 2014 Vol. 03, Issue 02 & 03
समवदजभनक होतम है. ईसकम शोषण घर बमहर दोनों जगहों पर होतम है. शोभषत मभहलम जीतनी बमर घर से बमहर भनकलेगी ईतनी बमर ईस ऄपममन कम बोझ भलए भसमटकर मुंह छु पमते, दूसरों से बचकर घूमम करे गी. दुःख की बमत यह िी है दक वह चमहकर िी घर के ऄंदर नहीं रह सकती ईसे ऄपनम और ऄपने पररवमर कम पेट िी िरनम होतम है. आसभलए दभलत नमरी की वेदनम ज्यमदम गहरी और भवषैली है. सममज के सबसे भनचले स्थमन पर दभलत मभहलम है. समममभजक स्तर पर सबसे ज्यमदम शोषण कम भशकमरम दभलत मभहलम ही होती है. समममभजक न्यमय ममंगने के भलए भजसके पमस न पैसम है, नम ही जमनकमरी, नम ही भवद्यम. दभलत मभहलम को भशिण भमलनम कठीन है. आसभलए वह सबसे ज्यमद पीभड़त है. वह पररवमर में घर के पुरुषों से भपतृसत्तमत्मक मूल्यों के कमरण शोभषत है, तो बमहर सममज में जमभतगत कमरणों से पीड़म सहती है. गीतमजी के समभहत्य कम ऄवलोकन करने से पतम चलतम है दक ईनकम समभहत्य दभलत मभहलम मीममंसम है. सममज के सबसे भनचले स्थमन पर दभलत मभहलम है. ईस मभहलम कम जीवन और ईसकी िमषम-संस्कृ भत कम भववरणमत्मक भचिण गीतमजी के समभहत्य में है. गीतमजी में अंचभलकतम है, दभलत मभहलमओं पर होने वमली यौन पीड़म, ईच्च वगद की मभहलम द्वमरम दभलत मभहलम कम ऄपममन. देवदमसी प्रथम, देवी के नमम पर दभलत मदों को िी भहजडम बनमकर जोगप्पम बनमनम, नि सेवम अदद ऐसे ऄनेक कु प्रथमएं जो धमद के नमम पर प्रचभलत रही हैं ईन सबकम खुलकर भवरोध गीतमजी की कहमभनयों भमलतम है. दकसी वमद से न जुड़कर स्वतंि रुप से भलख रही है. लेदकन आक्कसवीं शतमब्दी की मभहलम संवेदनम गीतमजी में ऄस्सी के दशक से ही भमलती है. 1968 से ईपन्यमस लेखन से अरं ि करके ऄब तक 27 ईपन्यमस गीतम नमगिूषण ने ददए हैं. भजनमें से प्रमुख ईपन्यमस ‘तमवरे हु’ (कमल कम िू ल), ‘ममपुर तमइय मक्कळू ’ (ममपुर ममतम के बच्चे), ‘बदुकु’ (लजदगी), ‘हसीममंस मत्तु हद्दुगळु ’ (कच्चम मॉस और सुवर). 2004 में ‘बदुकू’ ईपन्यमस को के न्द्रीय समभहत्य ऄकमदमी पुरस्कमर भमलम है. आनके कइ ईपन्यमस भसनेमम बने है. लेभखकम की ५० कहमभनयमँ क्यमदगी वनदमग’. ‘कतेयमदवरु’ नममक दो संग्रह में संग्रभहत है. कनमदटक के बहु सम्ममभनत पुरस्कमर ‘नमडोज’ और ‘दमनलचतममभण ऄत्तीमब्बे पुरस्कमर’ गीतमजी को भमले हैं 2012 में ‘िमरतीय िमषम पररषद्’ कम पुरस्कमर गीतमजी को भमलम है. कन्नड़ िमषम िेि में यह पुरस्कमर पहली बमर गीतम नमगिूषण के जररए अयम है.
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April to Sept., 2014 Vol. 03, Issue 02 & 03
ISSN : 2278-3067
Sangharsh/Struggle : e-Journal of Dalit Literary Studies
अंचभलक ईपन्यमस : एक पररदृश्य डॉ. जमललदर आं गले1 izLrkouk Lok/khurk izkfIr ds ckn Hkkjrh; lkfgR;] fo’ks”kr% fgUnh lkfgR; dks nks n`f”V;ksa ls egRRoiw.kZ ekuk tk ldrk gSA ,d vksj mlus gj fo/kk esa ft, vkSj Hkksxs gq, thou ;FkkFkZ dks mtkxj fd;k] rks nwljh vksj ns’k ds misf{kr vapyksa dks lthork ds lkFk fpf=r fd;kA vapyks dh vksj /;ku tkuk vuqHko dh n`f”V ls egRRoiw.kZ gh FkkA vius ns’k ds okLrfod Lo#i dks tkuus igpkuus dh n`f”V ls Hkh mYys[kuh; jgkA Lokraå;ksRrj miU;kl & lkfgR; esa vkapfyd miU;kl loZFkk uohu fo/kk ds #i esa fodflr gqvk vkSj yxHkx nks& n’kdksa dh vYikof/k esa vusd Js”B miU;kl izdkf’kr gq ,A orZeku fgUnh lkfgR; dks xfrf’ky vkSj le`/n cuk;kA nss’k ,oa lekt dh lkaLd`frd e;kZnk dk fo’ys”k.k & foospu djuk budk ewy y{; jgkA blls miU;kl f’kYi dks u;k lanHkZ feyk] vapy fo’ks”k dh lexz fo’ks”krk,W Hkh mn~?kkfVr gqbZA vkpk;Z uannqykjs oktis;h us miU;kl lkfgR; es bl vkapfyd fo/kk dk Lokxr djrs gq, fy[kk gS] ßb/kj miU;kl dh fo”k; oLrq vkSj ys[ku izfØ;k es ,d izdkj dh fLFkjrk rFkk xfrghurk dh fLFkfr dks ns[kdj dqN ys[kdksa us vius ys[ku dh iqjkuh ifjikVh cnyh vkSj ukxfjd thou dh Hkwfedk dks NksMdj nwjorhZ vkSj foy{k.k jhfr & uhfr] tkfr;ksa vkSj fLFkfr;ksa ds fp=.k dks viuk;kAÞ1 vkapfydrk % fgUnh Hkk”kk esa ns’kds ,d izkar] Hkkx ds vFkZ esa iz;qDr gksuos kyk ^vapy* ‘kCn ewyrk laLd`r ‘kCn ^vPåky* gSA vapy ;g ‘kCn fofo/k vFkkZs esa iz;z qDr fd;k tkrk gSA inepanzdks’k esa vapy ‘kCn dk vFkZ oL= dk Nksj] dksu dk Hkkx] diMs dk dksuk] iYyk gh fy;k gSA ^vapy* ‘kCn dk iw.kZ vFkZ & tks xeu djrk gS] ftlesa xfr gSA bl vk/kkj ij lkMh dk Nksj ;k izkar] Hkkx] vapy dgykus tkus yxkA ;g ‘kCn vkxs pydj izkar] Hkkx ds fy, [kkl dj iz;qDr gksus yxkA ,sls fof’k”V Hkkx & izns’kksa dks vk/kkj ekudj fy[ks x, lkfgR; dks vkapfyd lkfgR; dgyk;k x;kA LokHkkfod #ils vapy izns’kks dh laLdkj] laLd`fr] vkpkj i/nfr thou ‘kSyh b- dks ysdj fy[ks x, miU;kl vkapfyd dgyk;s tkus yxsA Jh/kuat; ‘kekZus rks vkapfyd miU;klksa dks LFkkfu; jax dk mHkkj ekuk gSA muds erkuqlkj ßmiU;klksa esa yksd jaxks dks mHkkjdj fdlh vapy fo’ks”k dk izfrfuf/kRo djusokys miU;klksa dks vkapfyd miU;kl dgk tk;sxkAÞ2 lqizfl/n vkapfyd miU;kldkj MkW- jkenj’k feJ us bls vapy vkSj tuin ds thou ls lacf/kr ekuk gS & ßvkapfyd miU;kl vapy ds lexz thou dk miU;kl gS] mldk laca/k tuin ls gksrk gSA ,slk ugha] og tuin dh gh dFkk gSAÞ3 vaxzt s h lkfgR; esa ^jhtuy ukWoy s * fgUnh es Hkh cgqr igys gh miyC/k FksA muds fopkj Hkh fgUnh ds vkykspdks a ds fopkjksa ds lekukFkhZ gSA fofHkUUk fonokuks ds fopkjksa vkSj ifjHkk”kkvksa ls vkapfyd miU;klksa dk Lo#i Li”V gks tkrk gSA ^vkapfyfdrk* ‘kCn fgUnh esa lu 1952& 53 ds vklikl iz;qDr gksus yxk vkSj /khjs & /khjs yksdfiz; gksdj ;g lkfgfR;d vkanksyu cu x;kA ;g ‘kCn ewyr% dFkk lkfgR; dh ,d lelkekf;d /kkjk ds fy, iz;qDr fd;k x;k FkkA ijarq bldk izHkko mlh rd flfer ugha jgkA Q.kh’ojukFk js.kq ds ^eSyk vkapy* ds izdk’ku ds ckn gh vkapfydrk dks ,d Bksl vk/kkj iznku fd;kA vkpk;Z iw.kZnso us fBdgh fy[kk gS & ßvkapfyd miU;kl fgUnh es uohu vkSpU;kfld izxfr ds izrhd gS] ,sls miU;klksa dk Js; ukxktZqu ds ^cypuek* vkSj js.kq ds ßeSyk vkapyÞ dks fn;k tk ldrk gSAÞ4 vkapfyd miU;kl %& fgUnh miU;klksa esa eq[;r% os gh miU;kl vkapfyd ekus x,] tks izeq[kr% xzkeh.k thou ls laca f/kr jgsA pkgs vapy fo’ks”k dk fl/kk xzkeh.k thou gks vFkok vkfnoklh {ks= dk fp=.k gksA nksuksa gh n`f”V;ksa ls vkapfyd miU;klksa ds izkjafHkd fodkl 1
MkW- tkfyanj baxys v/;{k] fgUnh foHkkx] dyk ,oa okf.kT; egkfo|ky;] ;soyk] ft- ukfld ¼egkjk”Vª½ Page 89
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Sangharsh/Struggle : e-Journal of Dalit Literary Studies
ISSN : 2278-3067
April to Sept., 2014 Vol. 03, Issue 02 & 03
dh mijksDr #ijs[kktU; izo`fr vR;ar izHkkof’ky izrhr gksrh gSA ftl {ks= ;k dky dh dFkkoLrq gksrh gS mlh miU;kl dks vkapfyd cukus okys rRRoksa esa izeq[k gSA oSls rks O;kid vFkZ esa LFkkuh; jax dk fp=.k nsdj fdlh miU;kl dks vkapfyd dgus dk pyu gqvk gSA ftl {ks= ;k dky dh dFkkoLrq gksrh gS mlh ds vuq#i okrkoj.k dh l`f”V fd;s fcuk dksbZ Hkh miU;kldkj lQy ugh gks ldrkA bl O;kid vFkZ esa dbZ miU;kl vkapfyd ekus tkrs gSA eqa’kh izsepan] o`ankouyky oekZ] ds ,e- eqa’kh bR;knh ds miU;kl vkapfyd gSA eqa’kh izsepanus xzkeh.k thou dks cMh fudVrk ls ns[kk] igpkuk vkSj mlh dks vius miU;klksa dk vk/kkj cuk;kA muds miU;kl xzkeh.k thou dh cMh izk.ke;h >kafd;kW nsuos kys gSA fgUnh vkapfyd miU;klksa ds Øe & fodkl esa dqN rRo vkapfydrk dk ek= vkHkkl izLrqr djusokys gSA izsepan vkSj o`ankouyky oekZ ds miU;klksa esa vkapfydrka dk oSlk gh vkHkkl feyrk gSA izsepan ewyr% lekt lq/kkjd ys[kd FksA lekt dh fLFkfr;ksa ds ;FkkFkZijd o.kZu djus ds dkj.k ik=ksa ds fp=.k ,oa xzkE; thou dh ltho >kafd;ks esa vkapfyd miU;kl dh fo’ks”krk,Wa vk xbZ gSA o`ankouyky oekZ esa Hkh bl fo’ks”kr% ds n’kZu gq, gSA oekZth ,sfrgkfld miU;kldkj gksus ds dkj.k muds ,sfrgkfld dFkk iz/kku miU;klksa es vapy i`”BHkwfe ek= gSA o`ankouyky oekZ us cqansy[kaM ds tu & thou dh jhfr & uhfr] fjokt] ijEijkvks]a mRloks] izd`fr dk fooj.k fp= izLrqr fd;k gSA ijarq ik= ,oa {ks= dk tgkW rd loky gS] ogkW muesa vkWpfydrk dk fNViqV o.kZu feyrk gSA ;g rks vkWpfyd miU;klks dh izkjafHkd fLFkfr gSA vkapfyd fLFkfr ds n’kZu mn;’kadj HkÍ] ve`ryky ukxj] jkax;s jk?ko] rFkk nsosanz lR;kFkhZ ds miU;klksa esa fd, tk ldrs gSA HkV~Vthus ,d fo’ks”k cxZ eNqvksa dk thou fp= izLrqr fd;k gSA jk?kothus czt ds vapy ds uVksa dks fpf=r fd;k gSA ukxjthus ^cqan vkSj leqnz* esa y[kuÅ pkSd ds e/; oxZ dh ,d fo’ks”k Hkk”kk vkSj xfrfof/k;ksa dks vafdr fd;k gSA jktsna z voLFkh ^r`f”kr* us cLrj ds xksaM vkSj lR;kFkhZ us vkfnokfl;ksa vkSj vle ds yksd thou dks fpf=r fd;k gSA lR;kFkhZth esa vkapfyd jax vf/kd fu[kj vk;k gSA ijarq ;s lkjs miU;kldkj ukxfjd gS] muesa xzkeh.k vkapfydrk dh xg.krk mruh ugha feyrh ftruh js.kq] ukxktqZu esa feyrh gSA vr,o] xzkeh.k vkapfydrk ds okLrfod fp= buesa laiw.kZ & #i ls ugha mHkj ik;s gSA vkapfydrk esa n`”Vk ds fp=.k ugh] HkksDrk dk fp=.k gksuk t#jh gSA vkapfyd miU;klksa ds fodkl esa Q.kh’ojukFk js.kq vkSj ukxktZqu ds uke fy, tk ldrs gSA bu nksuksa us fcgkj izns’k dk xzkeh.k vapy vius miU;klksa esa fpf=r fd;k gSA fgUnh ds iz[;kr vkykspd MkW - xksfoan f=xq.kk;r dk er gS & ß;FkkFkZokn ds u, f{kfrt [kkstus ds iz;Ru ds #i esa Q.kh’ojukFk js.kq fyf[kr ^eSyk vkapy* dk cgqr cMk egRRo gSA blds Onkjk izLrqr fd;s x, ;FkkFkZokn dks vkapfyd ;FkkFkZokn dh laKk nh tkus yxh gSA bl vkapfyd ;FkkFkZokn blfy, dgrs gS dh] blesa ,d vapy ds laiw.kZ thou dk ;FkkFkZ ,oa iw.kZ #i izLrqr fd;k x;k gSAÞ5 bl izdkj ;g Li”V gS fd js.kq ds iqoZorhZ miU;klksa esa vkapfyd fp=.k miU;kl ds ,d rRRo ds #i esa gqvk gS vkSj bl rRRo dk iz;ksx dFkk esa fo’ofu;rk vkSj ekuoh; jax ykus ds fy, fd;k x;k gSA eqa’kh izsepan ls ysdj ckck ukxktZqu rd dze’k% vkapfyd fp=.k vU; rRoksa dh vis{kk vf/kd ;FkkFkZ vkSj ize[q k gksrk x;kA vkapfyd miU;kl tSlh Lora= laKk dk lcls igyk iz;ksx js.kq us ^eSyk vkapy* dh Hkwfedk esa fd;k gSA Li”V gS fd] vkapfydrk vkS j vkapfyd miU;klksa ds fodkl ,oa mls ,d fuf’pr uke nsus esa js.kq dk LFkku lokZsifj gSA ^eSyk vkapy* ;g ,d js.kqth dk iz’kaluh; iz;kl dgk tk ldrk gSA blus IkjorhZ vkWpfyd miU;klks dk Hkh fn’kk & funZs’ku fd;k gSA vkapfyd miU;kl ijEijk esa f’koiwtu lgk; d`r ^nsgkrh nqfu;ka* izFke jpuk ekuh tkrh gSA ;fi vkapfydrk dh dlkSVh ij ;g jpuk [kjh ugh mrjrh] rFkkfi blds y{k.k vkapfydrk dk dysoj rS;kj djus esa ize[q k ?kVd jgs gSA ^nsgkrh nqfu;k* dk jpuk dky 1925 gSA lgk;th us vius gh xko ¼Hkkstiqj½ ds ,d vapy dk fp=.k fd;k gSA mudk dFku gS & ßeS ,sls BsB nsgkr dk jgus okyk gWw] tgkW bl ;qx dh ubZ lH;rk dk cgqr gh /kqna yk izdk’k igqWpk gSA ogkW dsoy nks gh fptsa izR;{k ns[kus esa vkrh gS] vKkurk dk ?kksj va/kdkj vkSj nkfjnzrk dk rk.Mo u`R;A ogha ij eSaus Lo;a tks dqN ns[kk lquk gS] mls ;Fkk’kDrh T;ksa dk R;ksa blesa vafdr dj fn;k gSAÞ6 bl rjg izLrqr miU;klus vkxs vkusokys vkapfyd miU;klksa dh ihfBdk rS;kj dh] Hkysgh blesa ‘kq/n vkapfydrk dh LFkkiuk u ikbZ gksA ukxktqZu fgUnh ds [;krhizkIr izxr’khy vkapfyd miU;kldkj gSA buds jfrukFk dh pkph] cypuek] ubZ ikS/a k] ckck csVljukFk] nq[k% ekSpu b- izfl/n vkapfyd miU;kl gSA ukxktqZu fcgkj izns’k ds vapy dk fp=.k vius miU;klksa esa djrs gSA Jh- e/kqjs’k us fBd gh fy[kk gS ßmu izxrhf’ky fgUnh dFkkdkjksa esa ukxktqZu dk egRo loksZ ijh gS ftUgksus turk
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ISSN : 2278-3067
Sangharsh/Struggle : e-Journal of Dalit Literary Studies
ds bl la?k”kZ dks vius ns’k dh ekVh ls tksMa usa dh dksf’k’k dh vkSj lkekU; yksxksa ds lkekU; nq[knnZ dks mudh vuqHkwfr;ksa ij [kqn dks vkjksfir fd;s fcuk lh/kh] ljy ysfdu izHkko’kkyh Hkk”kk esa O;Dr fd;kAÞ7 js.kqth dk ^eSyk vkapy* miU;kl loZ ifjfpr gS] izsepan ds ^lsoklnu* miU;kl ls js.kqth us izsj.kk ysdj bldh jpuk dh gSA vkapfyd miU;klks esa loZ izFke jpuk ^eSyk vkapy* dks gh ekuk tkrk gSA js.kq ds vU; vkapfyd miU;klksa esa ijrh ifjdFkk] nh?kZrik] tqywl b- izfl/n gSA mn; ‘kadj HkV us ^lkxj] ygjs vkSj euq”;] yksd ijyksd] miU;klksa dh jpuk dhA buds miU;klksa esa vkapfydrk dk ewy fp= gh izfrfcfcar gksrk gqvk fn[kkbZ nsrk gSA vU; vkapfyd miU;kldkjksa esa jkax;s jk?ko] nsoasnz lR;kFkhZZ] jktsna z voLFkh] jkenj’k feJ] ‘kSys’k efV;kuh] f’koizlkn flag ve`ryky ukxj] f’koizlkn #nz] HkSjoizlkn xqIr] cyHknz Bkdqj] jkgh eklqe jtk] lqjsna ziky] fgeka’kq JhokLro b- us bl {ks= esa izfr”Bk izkIr dh gSA lanHkZ lwfp 1½ vkykspuk ¼laikndh; ys[k½ ia- uannqykjs oktis;h] vDrq- 1957 2½ vkykspuk & Jh- /kuat; oekZ] vDrq- 1957 3½ fgUnh miU;kl % ,d vUr;kZ=k & MkW- jkenj’kfeJ] i`- 188 4½ js.kq dk vkapfyd dFkk lkfgR; & Jh- iw.kZnso] ¼1973½ i`- 19 5½ ‘kkL=h; leh{kk ds fl/nkar & MkW- xksfoan f=xq.kk;r] i`- 441 6½ f’koiwtu jpukoyh ¼Hkwfedk½ i`- 415 7½ lkjhdk & Jh- e/kqjs’k] ekpZ 1970] i`- 87
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Sangharsh/Struggle : e-Journal of Dalit Literary Studies
ISSN : 2278-3067
April to Sept., 2014 Vol. 03, Issue 02 & 03
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5Fl2S 5+ —D}SGFIS˜ SF kSFXG SZG[ S[ l,È AFAF ;FCA G[ SM<CF5]Z S[ DCFZFHF ;[ E[\8 SZ VFlY"S ;CFITF kF>T SL × IC 5+ —D}SGFIS˜ VYF"TŸ U}\UM SF G[TF HGJZL !(@) SM kSFlXT lSIF UIF × E,[ CL JF:TlJS ~5 D[\ AFAF ;FCA .;S[ ;\5FNS G ZC[ CM 5ZgT] D}SGFIS CL pGSF kJ¾tTF VF{Z pGSL VFJFH YL × —D}SGFIS˜ D[\ l,B[ ÈS ,[B D[\ 0F"P;FCAG[ l,BF lS ——S[J, EFZT SM :JTg+ SZJFGF CL 5IF">T GCL\ C{ Vl5T] JC ÈS È[;F z[q9 ZFq8= AG[ lH;D[\ ktI[S SM WFlD"S4;FDFlHS VF{Z ZFHGLlTS ;DFGTF kF>T CM4ktI[S SM V5GF ElJqI pßßJ, AGFG[ VF{Z pgGT SZG[ SF VJ;Z lNIF HFI[ ×ktI[S SM lJSl;T kO]l<,T CMG[ SL :JTg+TF CM VF{Z pgGlT SZG[ S[ ;J";],E VJ;Z kF>T CM\ ט˜—D}SGFIS˜ S[ kFZ\lES V\S D[\ AFAF ;FCAG[ 5+ lSG pN[xI VF{Z SFZ6M\ ;[ HFZL lSIF HF ZCF C{ p; 5Z V5G[ UCG lJRFZ ZB[ C{ × —EFZT D[\ Nl,T VFgNM,G ˜GFDS 5]:TS D[\ S[PÈ,PR\RZLS l,BT[ C{ v—— Nl,T JU" SF 52 k:T]T SZG[ S[ pNŸ[xI ;[ 0FPVdA[0SZ G[ ;GŸ !(@) D[ \ —D}SGFIS˜ GFDS ;F>TFlCS 5l+SF SF kSFXG kFZdE lSIF × .; 5l+SF S[ DFwID ;[ pgCM\G[ TtSF,LG lCgN} ;DFH SL J6"vjIJ:YF4Nl,TM\ ÈJ\ AlCqS'TM\ S[ klT CMG[JF,[ N]jI"JCFZ4VgIFI TYF XMQ6 TYF .GS[ lGZFSZ6 SM VFJxISTF SL VF[Z ;DFH SF wIFG VFS'q8 SZG[ SF kIF; lSIF ט˜EFZT D[\ lHTGL ;FDFlHS V;DFGTF GHZ VFTL C{ pTGL lJxJ S[ VgI N[XM\ D[\ GCL\ × G S[J, ;FDFlHS Al<S VFlY"S J ZFHGLlTS V;DFGTF G[ ;\56 } " ;J"CFZF JU" SM 5TG S[ SUFZ 5Z ,FSZ B0F SZ lNIF C{ × lCgN} ;DFH S[ AFZ[ D[\ pgCM\ G[ l,BF lS v—IC ÈS È[;F U]dAN C{4HM C{ TM S." D\lH, 5ZgT] p;D[\ G TM SM." ;L-L C{ VF{Z G CL SM." äFZ × lH; D\lH, 5Z SM." 5{NF C]VF C{4p;L D[\ JC DZ HFI[UF טSCG[EZ S[ l,I[ lCgN} D[\ lUG[ HFG[ JF,[ 5LK0[ JU" SL ;D:IFÈ¥ 4XMQ64EIFJC TYF ;\3Q"ZT lHgNUL SL ÈS ,dAL lSgT] NN"EZL È[lTCFl;S NF:TFG ZCL C{ × XFIN 5C,LAFZ .lTCF; D[\ AFAF ;FCA S[ ~5D[\ Nl,TM\ SM G[T'tJ kF>T C]VF × AFAF G[ IC VG]EJ lSIF lS Nl,T HFlTIM\ SM XTFlaNIM\ SL NF;TF4lGW"GTF VF{Z H0TF ;[ ARFG[ S[ l,È Sl9G pnMU SZG[ SL VFJxI¾TF C{ × VK}TM\ SM .; AFT SF VFEF; SZGF 50[UF lS J[ NF;4l5K0[ C]È VF{Z VlTJ 5Ll0T C{ × D}SGFIS S[ ;d5FNG SF SFI" zL È;PÈGPlXJTFZSZ SZ ZC[ Y[ × AFAF ;FCA V5G[ lDXG SL SFDIFAL S[ l,I[ EFZT S[ SZM0M\ VK}TM\ S[ ptYFG VF{Z pâFZ S[ l,I[ pgC[\ ;N{J k[Z6F kNFG SZT[ ZC[ × lJN[X D[\ ZCSZ EL 5+jIJCFZ S[ DFwID ;[ ;d5FNS SF pt;FC A-FT[ ZC[ × lXJTFZSZHL SM HA D}SGFIS ;DFRFZ 5+ AgN CMG[ SL VFX\SFÈ¥ CMG[ ,UL TA AFAF ;FCAG[ pgC[\ l,BF v——ST"jI SF 5F,G SZT[ HFVM4;O,TF lD,[ IF G4VGlE7 ,MU CDFZ[ SFD SL kX\;F SZ[ IF G45ZgT] SFD D[\ H]8[ CL ZCM ¦ HA IC l;â CM HFI[UF lS CDFZ[ pN[xI VrK[ C{\ VF{Z CD ;rRF." S[ ;FY ,MSS<IF6 SF SFD SZ ZC[ C{\4p; ;DI CDFZ[ lJZMWL EL CDFZ[ ;DY"S AG HFI[\U[ × VF{Z CDFZL kX\;F VF{Z ;tSFZ SZ[\U[ ט˜.u,[g0 ;[ l,B[ ktI[S 5+ D[\ AFAFG[ SCF lS VK}TM\ SL ;A p5HFlTIM\ SM ;\Ul9T SZGF RFlCÈ4TEL pGSL ;D:IFÈ¥ C, CM ;S[UL × AFAF ;FCA S[ S|FlgTSFZL lJRFZM\ ;[ lCgN] G[TFVM\ SL 5Z[XFGL A-G[ ,UL × J[ pG;[ H,G DC;}; SZG[ ,U[ × È[;L l:YlT D[\ AFAFG[ ÈS 5Fl2S DZF9L 5l+SF SF kSFXG lSIF HM —AlCqS'T EFZT˜ S[ GFD ;[ HFGL HFTL C{ × —AlCqS'T EFZT˜ VYF"TŸ AlCqSFZ lSIF EFZT × TLG Vk{, !(@& SM EFZT S[ VFlY"S DCFGUZ AdA." ;[ kSFlXT lSIF UIF × .; 5+ S[ HZLI[ AFAFG[ V5G[ lJZMlWIM\ SM D]CTM0 HJFA lNIF × lT,S SL VF[Z ;[ SL U." VF,MRGF SF ptTZ N[T[ C]È AFAF ;FCA G[ l,BF lS vIlN JC VK}TM\ D[\ pt5gG C]È CMT[ TM JC4——:JZFßI D[ZF HgDl;â VlWSFZ C{ ˜˜SF GFZF ,UFG[ SL V5[2F IC SCT[4——K}VFKFT SL ;DFl>T D[ZF HgDl;â VlWSFZ C{ ט˜—D}SGFIS˜ SM Nl,T[TZ pNFZJ'l¿ S[ ,MUM\ SL ;CFITF lD,L TM ZFq8=LI VFgNM,G ;[ ;\Aâ JlZq9 ZFHG[TFVM\ J 5+SFZM\ SF V;CIMU EL ZCF × .;SF ÈS ßJ,\T pNFCZ6 C{4,MSDFgI lT,S S[ HLlJTSF, D[\ CL —S[;ZL˜D[\ —D}SGFIS˜SF lJ7F5G KF5G[ ;[ .gSFZ lSIF HFGF × pgCM\ 5{;[ N[G[ 5Z EL lJ7F5G GCL\ KF5F YF × .TGF CL GCL\ lD,G[ TS ;[ .gSFZ SZ lNIF YF × —AlCqS'T EFZT˜ @) D."4!(@& S[ V\S D[\ VdA[0SZ G[ .; 38GF SM pâ'T lSIF C{ × kJ[XF\S XLQ"S S[ VgTU"T ;\T SlJ T]SFZFD SL SlJTF sVE\Uf K5L × ——VEL D{\ .rKFÈ¥ WFZ6 SZS[ ¾IF S~¥ 4 jIY" TMD0L AHFSZ ¾IF S~¥4;\;FZ D[\ BFDMX ,MUM\ SL SM." GCL\ ;]GTF × VEL SM." Page 93
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ISSN : 2278-3067
April to Sept., 2014 Vol. 03, Issue 02 & 03
,FH4lCT ;FY"S GCL\ C{\ ט˜ .; 5+ S[ ;\NE" D[\ S[PÈ,PR\RZLS l,BT[ C{ ——Nl,TM\ D[\ HFU|lT pt5gG SZG[ S[ pN[xI ;[ pgCM\ G[ ;G !(@& D[\ —AlCqS'T EFZT˜5l+SF SF kSFXG X]~ lSIF lH;SF ;\5FNG pgCM\G[ :JI\ lSIF × AlCqS'TM\ S[ S<IF6 S[ l,I[ pgCM\G[ XF,FÈ¥ TYF KF+FJF; :YFl5T lSI[ ×pGS[ åFZF :YFl5T l;âFY SF,[H4lDl,gN SF,[H TYF l55], ÈH}S[XG ;M;FI8L SM lX2F S[ 2[+ D[ \ pGSF VlJ:DZ6LI IMUNFG DFGF HFTF C{ ×VFH TM pGS[ GFD ;[ ÈS NHG ;[ p5Z lJxJlJNŸIF,I4prR XMW ;\:YFG C{\ ×VG[SM\ SF,[H4:S}, C{\ × VG[S kFN[lXSvZFq8=LI :TZ S[ ;\U9G AG[ C{ ×pgCM\ G[ V5GF ;\5}6 HLJG DFGJ VlWSFZ4;FDFlHS gIFI TYF Nl,TM\ S[ pâFZ S[ l,I[ ;Dl5T SZ lNIF ט˜0F"PÈ,PVFZPAF,L S[ XaNM\ D[\ SC[ TM v0F"PVdA[0SZ HFGT[ Y[ lS K}VFK}T lX2F S[ k;FZ IF lCgN]VM\ ;[ lJGIvkFY"GF SZG[ 5Z ;DF>T GCL\ CMUL ¾IM\lS IC ÈS DFGl;S ZMU C{ × ICF D]h[ .SAF, SF ÈS X[Z IFN VF ZCF C{ lH;SF NN" AFAF ;FCA S[ ìNI SM ;N{J 5Ll0T SZTF ZCF v VFC X]N= S[ l,È lCgN]:TF UD BFGF C{\4 NN"[ .g;FGL ;[ .; A:TL SF lN, A[UFGF C{ × 0F"PVdA[0SZ SL G:,M\ D[\ ;{lGS SF Z¾T AC ZCF YF × pGS[ l5TF OF{H D[\ ;]A[NFZ Y[ × AFAFG[ :JI\ SCF v——D{\ ÈS ;{lGS SF A[8F C}¥ D{\NFG ;[ EFUSZ GCL\ HF ;STF ט˜,gNG D[\ ZCT[ C]È EL 0F"P;FCA V5G[ ;DFRFZ 5+M\ SL lR\TF SZT[ ZC[ × AFAF S[ .; lX2F kJF; S[ NF{ZFG CL pGS[ VG]IFlIIM\ N[JZFH GF."S VF{Z SN=[SZ G[ DZF9L EFQF D[\ ÈS 5Fl2S ;DFRFZv5+ lH;SF GFD YF —HGTF˜ kFZdE SZ lNIF YF × .G ;DFRFZ 5+M\ D[[\ AFAF ;FCA G[ Nl,T JUM"\ S[ VlWSFZM\ S[ ;dAgW D[\ HMZNFZ VlEIFG R,FIF ×— D}SGFIS˜ VF[Z —AlCqS'T EFZT˜ SM R,FG[ S[ l,È 0F"PVdA[0SZ S[ 5F; lS;L Y[,LXFC SF ;DY"G GCL\ YF × VK}TM\ S[ lCT D[\ VFgNM,G SZG[4;FDFlHS VF{Z ZFHGLlTS SFIM"\ D[\ pGSL .TGL VlWS jI:TTF YL lS J[ VA 5}ZF ;DI EL .GS[ l,È GCL\ N[ 5FT[ Y[ × ;\5FNG SF SFI" N[BG[ VF{Z lD+M\vkX\;SM\ ;[ WG H]8FG[ ;[ ,[SZ ;D:T VF{5RFlZSTFÈ¥ pgC[\ CL 5}ZL SZGL 50TL YL\ × HM ;CIMU lD,TF YF JC V5IF">T YF × J[ V\W[Z[ ;[ lG58 VS[,[ ;}ZH SL EF¥lT ,[BGL SL lSZ6M\ SM ,[SZ H}hT[ ZC[ × Nl,T VFgNM,G SM UlTXL, AGFG[ S[ l,È pgCM\ G[ 5]Go !(#) D[\ —HGTF˜XLQ"S ;[ ÈS VgI 5l+SF SF kSFXG lSIF × IC 5l+SF AC]T ,MSlkI C]." × lHGSF !(%^ D[\ GFD AN,SZ —kA]â EFZT˜ SZ lNIF UIF × V5G[ VF,MRSM\ VF{Z lJZMlWIM\ SL 5ZJFC lSI[ lAGF AL; H],F." !(@$ SM NFDMNZ CF, AdA." D[\ —AlCqS'T lCTSFlZ6L ;EF˜:YFl5T SL U." × pgCM\ G[ VK}T pâFZ SFI"S|D SM lGZgTZ UlTXL, ZBF × pGSF N'- lJxJF; YF lS v——U],FD SM IC NXF" NM lS JC U],FD C{4lOZ JC V5G[ VF5 lJN=MC SZ N[UF ט˜pGSL .; S|FlgTSFZL J{RFlZSTF G[ G S[J, Nl,TM\ SM Al<S ;\5}6" EFZT SM kEFlJT lSIF × .;L lJRFZWFZFG[ Nl,TM\ S[ l,È 5'YS DTFlWSFZ SL DF¥U SL × .;S[ kEFJ ;[ CL ;GŸ !(@$ D[\ CL HFIAF." RF{WZLG[ GFU5]Z D[\ RMBFD[,F SgIF 5F9XF,F VFZ\E SL × AFN D[\ JCL 5F9XF,F HFIAF. RMWZL 7FG5L9 D[\ ~5F\TlZT C]VF × .;L TZC ;[ ÈS VgI Nl,T DlC,F T],;LAF." AG;M0[ G[ 5lT S[ ;FY lD,SZ —RMBFD[,F˜ GFDS 5+ S[ kSFXG TY kRFZvk;FZ D[\ DCtJ5}6" E}lDSF lGEFIL × 0F"PAFAF ;FCA VdA[0SZ HgD ;[ CL Vx5'xI Y[ VF{Z pgC[\ Vx5'xI CMG[ S[ SFZ6 CL 5Zd5ZFJFNL ,MUM\ ;[ lJZMW ;CGF 50F × IC ;CH :JFEFlJS C{ lS XMQ6 S[ klT ,0G[JF,F B]N XMQ6 SF lXSFZ CM4TM IC ,0F." VF{Z VlWS ;HLJ lNBF." N[TL C{ × IC AFAF ;FCA S[ HLJG VF{Z 5+SFZtJ SF TtJ7FG ZCF C{ × Nl,TM\ SM HLG[ SL TFST N[G[ D[\ TYF WFlD"S4;DFlHS V\W DFgITFVM\4HH"lZT 5Zd5ZFVM\ ;[ Nl,TM\ SM D]l¾T kNFG SZ X{2l6S ßIMT SL V,B HUFG[ D[\ AFAF ;FCA S[ 5+SFZtJ SL ÈS AC]T A0L E}lDSF ZCL C{ × pGS[ 5+SFZtJ G[ Nl,T ;DFH SM HUFIF4V5G[ VlWSFZ CSSM\ S[ klT ;HU ZCG[ VF{Z ;FJWFGL AZTG[ SF bIF, 5{NF lSIF × V5G[ 5Z CMG[JF,[ H]<D4VgIFI4VtIFRFZ S[ lB,FO ;\3Q" SZG[ SF È,FG[ H\U lK0F × DFGJ D]l¾T SF pNŸ3MQ SZT[ C]È HFlTE[N VF{Z U{ZAZFAZL S[ lB,FO l;\CGFN lSIF × pgCM\ G[ I[ l;â SZ lNBFIF lS Nl,T IF X}N= ZFq8= lGDF"6 SL l;O GL\J GCL\ Al<S A]lGIFN C{ × VFWFZ :T\E C{ × www.dalitsahitya.com
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April to Sept., 2014 Vol. 03, Issue 02 & 03
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ISSN : 2278-3067
April to Sept., 2014 Vol. 03, Issue 02 & 03
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1
अर. एम. वमढेर
लहदी भविमग, ज़े. एस. परममर अर्टसद एंड कोमशद कमलेज, कोडीनमर (गुजरमत)
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ISSN : 2278-3067
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ISSN : 2278-3067
April to Sept., 2014 Vol. 03, Issue 02 & 03
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Sangharsh/Struggle : e-Journal of Dalit Literary Studies (Peer Reviewed & Refereed International e-Journal) Issn : 2278-3067
http://dalitsahitya.com/e-journals Theme : Dalit, Tribal,Woman (Resisting Marginalisation Caused by Class, Caste and Gender) SeJDLS is a Scholarly scientific e-journal that publishes original research
papers in the of Arts, Social Science, Commerce, Environment, Human Right etc.. It aims to contribute to the world of research by publishing peer reviewed research and review articles, experimental studies, letter to the editors, book reviews as well as news of Literature, Communication & Soft Skills, Education, Law, Arts, Commerce, Economics & Social Science etc.
Call for Papers Jan. to March 2015 Submission Last Date : 20 March, 2015 Languge : Multy-Languge (Preefer English, Hindi, Gujarati, Marathi)
. संघषष के मेम्बर बन कर आप आर्थषक सहयोग भी कर सकते है, जिससे संघषष टीम रचनात्मक कायष कर सके.
All correspondence should be addressed to the Editor Email: editorsangharsh@gmail.com Mo. 09408110030
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Sangharsh/Struggle : e-Journal of Dalit Literary Studies
ISSN : 2278-3067
April to Sept., 2014 Vol. 03, Issue 02 & 03
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ISSN : 2278-3067
Sangharsh/Struggle : e-Journal of Dalit Literary Studies
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Sangharsh/Struggle : e-Journal of Dalit Literary Studies
ISSN : 2278-3067
April to Sept., 2014 Vol. 03, Issue 02 & 03
qÉU eÉÉlÉÉ‟ | SUAxÉsÉ rÉWû eÉÏuÉlÉ ExÉå qÉÉæeÉÔSÉ urÉuÉxjÉÉ xÉå ÍqÉsÉÏ ÌMü uÉå AmÉlÉå xÉmÉlÉÉåÇ MüÉå „qÉÑ•ûÏ pÉU cÉÉuÉsÉ‟ Måü ÍsÉL ÌaÉUuÉÏ UZÉ cÉÑMåü WæÇû| mÉëåqÉ ElÉMåü eÉÏuÉlÉ MüÐ §ÉÉxÉSÏ oÉlÉ aÉrÉÉ Wæû | mÉëåqÉ MüÐ AuÉkÉÉUhÉÉ xÉpÉÏ mÉëMüÉU MüÐ mÉUÇmÉUÉuÉÉSÏ kÉÉUhÉÉAAÉåÇ, qÉÉlrÉiÉÉAÉåÇ, ÃÌÄRûrÉÉåÇ, eÉÄQûuÉÉSÏ, iÉlÉÉzÉÉWûÏ urÉuÉxjÉÉA MüÐ xɨÉÉ MüÉå kuÉxiÉ MüUiÉÏ Wæû| rÉWûÏ uÉeÉWû Wæû ÌMü mÉÉUÇmÉËUMü xÉqÉÉeÉ urÉuÉxjÉÉ Måü PåûM åüSÉUÉåÇ lÉå mÉëåqÉ MüÉå MüpÉÏ xÉÉqÉÉÎeÉMü qÉÉlrÉiÉÉ mÉëSÉlÉ lÉWûÏÇ MüÐ| mÉëåqÉ eÉÏuÉlÉ MüÉ qÉÉlÉuÉÏrÉ qÉÔsrÉ Wæû sÉåÌMülÉ CxÉ qÉÔsrÉ xÉå uÉÇÍcÉiÉ WûÉålÉå MüÉ SSï, ExÉMüÐ mÉÏÄQûÉ, mÉëåqÉ MüÉå lÉ qÉWûxÉÔxÉlÉå MüÐ iÉMüsÉÏÄTü MüÐ AÍpÉurÉÌ£ü SÍsÉiÉ xÉÉÌWûirÉ qÉåÇ WÒûD Wæû| MüÌuÉ uÉÉsqÉÏÌMü ÍsÉZÉiÉå WæÇû ÌMü “oÉÎxiÉrÉÉåÇ xÉå ZÉSåÄQåû aÉrÉå / AUå qÉåUå mÉÑUZÉÉåÇ / iÉÑqÉ cÉÑmÉ UWåû ElÉ UÉiÉÉåÇ qÉåÇ / eÉoÉ iÉÑqWåÇû mÉëåqÉ MüUlÉÉ jÉÉ/ AÉÍsÉÇaÉlÉ qÉåÇ oÉÉÇkÉMüU / AmÉlÉÏ mÉ̦ÉrÉÉåÇ MüÉå |” (qÉÑ•ûÏ pÉU cÉÉuÉsÉ , mÉÚ014) rÉWû cÉÑmmÉÏ WûÏ SÍsÉiÉ xÉÉÌWûirÉ sÉåZÉlÉ qÉåÇ uÉiÉïqÉÉlÉ urÉuÉxjÉÉ Måü mÉëÌiÉ AÉ¢üÉåzÉ oÉlÉMüU AÉrÉÉ Wæû| rÉWû AÉ¢üÉåzÉ iÉÉiMüÉÍsÉMü lÉWûÏÇ Wæû| uÉWû xÉÌSrÉÉåÇ xÉå SÍsÉiÉÉåÇ qÉåÇ xɳÉÉOûÉåÇ MüÐ ZÉÉqÉÉåzÉ cÉÏZÉ eÉÉå EmÉÎxjÉiÉ WûÉåMüU mÉUiÉ SU mÉUiÉ eÉqÉÉ WûÉåiÉÏ aÉD jÉÏ | ExÉÏ MüÉ euÉÉsÉÉqÉÑZÉÏ ÂmÉ qÉåÇ mÉ×juÉÏ mÉU SÍsÉiÉ xÉÉÌWûirÉ qÉåÇ sÉÉuÉÉ oÉlÉMüU ÌlÉMüsÉ UWûÉ Wæû - aÉWûUÏ mÉjÉUÏsÉÏ lÉSÏ qÉåÇ / AxÉÇZrÉ qÉÔMü mÉÏÄQûÉLÇ / MüxÉqÉxÉÉ UWûÏ Wæû/ qÉÑZÉU WûÉålÉå Måü ÍsÉL zÉåwÉ xÉå pÉUÏ WÒûD / oÉxxÉ/ oÉWÒûiÉ WûÉå cÉÑMüÉ cÉÑmÉ UWûlÉÉ/ ÌlÉUjÉïMü mÉÄQå mÉijÉU / AoÉ MüÉqÉ AÉrÉåÇaÉå xÉÇiÉmiÉ eÉlÉÉåÇ Måü|” xÉÇiÉmiÉ eÉlÉÉåÇ qÉåÇ AiÉÏiÉ AÉæU uÉiÉïqÉÉlÉ MüÉ AxÉÇZrÉ qÉÔMü mÉÏÄQûÉLÇ AoÉ ÍxÉxÉÌMürÉÉÇ sÉå sÉåMüU OÕûOû UWûÏ Wæû| uÉWû LMü xÉÉjÉ xÉÉÇxÉ Måü xÉÉjÉ sÉÉuÉÉ Måü ÃmÉ qÉåÇ oÉÉWûU AÉ UWûÏ Wæû. xÉoÉ LMü xÉÉjÉ xÉuÉÉsÉ mÉÔÇNû UWåû WæûÇ ÌMü “ qÉæÇ eÉsÉÉ WÕÇû / AxÉÇZrÉ sÉɤÉÉaÉ×WûÉåÇ qÉåÇ/ pÉÉåaÉÏ Wæû lÉalÉ uÉåSlÉÉ/ SìÉæmÉSÏ –cÉÏU –WûUhÉ MüÐ/ U£üUÇÎeÉiÉ MüÉå ZÉÉqÉÉåzÉ WûÉåMüU SåZÉiÉÉ UWûÉ Wæû/ rÉWû ZÉÉqÉÉåzÉ AÉWûÉåÇ ,AoÉ YrÉÉ zÉÏiÉ qÉWûÉpÉÉUiÉ MüÉ xuÉÂmÉ lÉWûÏÇ sÉåaÉÏ? AÉeÉÉSÏ Måü oÉÉS AÉqÉeÉlÉÉåÇ MüÐ EqqÉÏSåÇ, AÉzÉÉLÇ–AÉMüÉǤÉÉLÇ xÉoÉ OÕûOû aÉrÉÏ | qÉeÉSÕUÉåÇ, ÌMüxÉÉlÉÉåÇ SÍsÉiÉÉåÇ (Îx§ÉrÉÉå -mÉÑÂwÉÉåÇ ) MüÉå rÉWû AÉzÉÉ oÉÇkÉÏ jÉÏ ÌMü ElÉMüÐ ÎxjÉÌiÉ AcNûÏ WûÉåaÉÏ | zÉÉåwÉhÉ qÉÑ£ü xÉqÉÉeÉ MüÉ ÌlÉqÉÉïhÉ WûÉåaÉÉ | sÉåÌMülÉ mÉËUhÉÉqÉ PûÏMü ÌuÉmÉUÏiÉ WÒûAÉ | AÉqÉ –eÉlÉÉåÇ AÉæU SÍsÉiÉÉåÇ MüÐ ÎxjÉÌiÉ oÉS–xÉå-oÉSiÉU WûÏ WÒûD| oÉSiÉU eÉÏuÉlÉ MüÉ eÉÏuÉÇiÉ ÂmÉ AmÉlÉÏ MüÌuÉiÉÉ qÉåÇ ZÉÏÇcÉiÉå WÒûL MüÌuÉ uÉÉsqÉÏÌMü urÉuÉxjÉÉ Måü mÉëÌiÉ AmÉlÉÉ AÉ¢üÉåzÉ urÉ£ü MüUiÉå WÒûL ÍsÉZÉiÉå WæÇû ÌMü “ eÉoÉ pÉÏ SåZÉiÉÉ WÕÇû qÉæÇ / fÉÉQÕû rÉÉ aÉlSaÉÏ xÉå pÉUÏ oÉÉsOûÏ MülÉxiÉU / ÌMüxÉÏ WûÉjÉ qÉåÇ / qÉåUÏ UaÉÉåÇ qÉåÇ / SWûMülÉå sÉaÉiÉå WæÇû/ rÉÉiÉlÉÉAÉåÇ Måü MüD WûeÉÉU uÉwÉï LMü xÉÉjÉ| CxÉÏ Måü xÉÉjÉ uÉhÉï xɨÉÉuÉÉÌSrÉÉåÇ MüÐ mÉÉåsÉ pÉÏ ZÉÉåsÉiÉå WæÇû - “eÉoÉ FÇcÉå xuÉU qÉåÇ oÉÉiÉ MüUiÉå WûÉå lrÉÉrÉ –AlrÉÉrÉ MüÐ/ qÉÑfÉå rÉÉS AÉiÉå WæÇû / AÉiqÉ SÉWû qÉåÇ fÉÑsÉxÉå AoÉÉåkÉ rÉÑuÉMü-rÉÑuÉÌiÉrÉÉÇ / ÎeÉlÉMüÐ cÉÏiMüÉUå qÉÑfÉå xÉÉåcÉlÉå lÉWûÏÇ SåiÉÏ / ExÉ iÉUWû eÉæxÉå xÉÉåcÉ sÉåiÉå WûÉå iÉÑqÉ|” xɨÉÉ mÉ¤É Måü xÉÉåcÉlÉå MüÉ iÉUÏMüÉ SÍsÉiÉ eÉlÉ xÉå ÍpÉ³É Wæû| ExÉlÉåû xÉprÉiÉÉ-xÉÇxM×üÌiÉ mÉU MüoeÉÉ eÉqÉÉ UZÉÉ Wæû AÉæU ExÉå AmÉlÉÏ UZÉæsÉ xÉqÉfÉiÉÉ Wæû | uÉWû WûuÉÉ mÉÉlÉÏ, kÉÔmÉ AÉæU kÉUiÉÏ xÉpÉÏ MüÉå AmÉlÉå WûÉjÉÉåÇ MüÐ MüPûmÉÑiÉsÉÏ xÉqÉfÉiÉÉ Wæû, ÎeÉxÉå SÍsÉiÉÉåÇ MüÉ NÕûlÉÉ AzÉÑpÉ xÉqÉfÉÉ eÉÉiÉÉ Wæû AÉæU ExÉå, ExÉxÉå SÕU MüU LMüÉÇMüÐ oÉlÉÉ ÍsÉrÉÉ Wæû | CxÉÍsÉL AÉeÉ SÍsÉiÉ xÉÉÌWûirÉ sÉåZÉlÉ mÉëzlÉ MüUiÉÉ Wæû “MæüS MüU UZÉÉ Wæû iÉÑqÉlÉå iÉWûZÉÉlÉÉåÇ qÉåÇ / xÉÇxM×üÌiÉ MüÉå / qÉæÇ mÉÔNûiÉÉ WÕÇû / xÉÇxM×üÌiÉ YrÉÉ iÉÑqWûÉUÏ UZÉæsÉ Wæû|” xÉÇxM×üÌiÉ YrÉÉ iÉÑqWûÉUÏ UZÉæsÉ Wæû? rÉWû oÉÉiÉ pÉÉUiÉÏrÉ xÉprÉiÉÉ-xÉÇxM×üÌiÉ mÉU mÉëzlÉ ÍcÉ»û sÉaÉÉiÉÏ Wæû ÎeÉxÉ xÉprÉiÉÉ-xÉÇxM×üÌiÉ MüÉå AÉqÉeÉlÉ, SÍsÉiÉÉåÇ lÉå AmÉlÉÏ ZÉÔlÉ-mÉxÉÏlÉÉ xÉå xÉÏÇcÉÉ Wæû ÎeÉxÉMåü oÉsÉ rÉWû xÉprÉiÉÉ-xÉÇxM×üÌiÉ TüsÉiÉÏ-TÔüsÉiÉÏ UWûÏ Wæû| YrÉÉ CxÉ xÉprÉiÉÉ-xÉÇxM×üÌiÉ qÉåÇ ExÉå ElqÉÑ£ü WûÉåMüU, xuÉiÉÇ§É WûÉåMüU xÉÉÇxÉ sÉålÉå, eÉÏlÉå MüÉ AÍkÉMüÉU pÉÏ lÉWûÏÇ Wæû? CxÉÍsÉL SÍsÉiÉ xÉqÉÉeÉ ExÉ xÉprÉiÉÉ-xÉÇxM×üÌiÉ MüÉå lÉMüÉUiÉÉ Wæû, ExÉå fÉÔPåû zÉÉlÉ-zÉÉæMüiÉ MüÐ fÉÔPûÏ qÉÉeÉUÉ MüWûiÉÉ Wæû iÉjÉÉ AmÉlÉÏ xÉprÉiÉÉ-xÉÇxM×üÌiÉ MüÉå AsÉaÉ oÉiÉÉiÉå WÒûL ExÉMüÐ mÉUÇmÉUÉ oÉiÉÉiÉå WæÇû eÉWûÉÇ xÉpÉÏ qÉÉlÉuÉ pÉÉD-pÉÉD Wæû MüÉåD lÉ NûÉåOûÉ Wæû lÉ WûÏ oÉÄQûÉ| xÉoÉ xÉqÉÉlÉ WæÇû , xÉoÉ xuÉÉkÉÏlÉ Wæû iÉjÉÉ ÍzÉͤÉiÉ LuÉÇ xÉÇaÉÌPûiÉ WûÉåMüU xÉÇbÉwÉï MüUiÉÉ Wæû, AÉaÉå oÉÄRûlÉå Måü ÍsÉL, AmÉlÉå ÌuÉMüÉxÉ Måü ÍsÉL| LMü LåxÉå xÉqÉÉeÉ Måü ÌlÉqÉÉïhÉ Måü ÍsÉL ÎeÉxÉqÉåÇ xÉpÉÏ qÉÉlÉuÉ xÉÑZÉÏ-xÉqmÉ³É uÉ zÉÉåwÉhÉ qÉÑ£ü WûÉåÇaÉå_ “uÉå pÉÔZÉå WæÇû/ mÉU AÉSqÉÏ MüÉ qÉÉÇxÉ lÉWûÏÇ ZÉÉiÉå / mrÉÉxÉå WæÇû / mÉU sÉWÕû lÉWûÏÇ mÉÏiÉå / lÉÇaÉå WæÇû / mÉU SÕxÉUÉåÇ MüÉå lÉÇaÉÉ lÉWûÏÇ MüUiÉå / ElÉMåü ÍxÉU mÉU/ NûiÉ lÉWûÏÇ Wæû/ mÉU SÕxÉUÉåÇ Måü ÍsÉL/ NûiÉ oÉlÉÉiÉå WæÇû|” (uÉå pÉÔZÉå WæÇû, mÉ×024)
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April to Sept., 2014 Vol. 03, Issue 02 & 03
ISSN : 2278-3067
Sangharsh/Struggle : e-Journal of Dalit Literary Studies
rÉWû SÍsÉiÉ MüÌuÉiÉÉ MüÐ xÉÇuÉåSlÉÉ Wæû, ExÉMüÐ uÉæcÉÉËUMüÐ Wæû, ExÉMüÉ xÉÉælSrÉïoÉÉåkÉ Wæû| rÉWû xÉÉælSrÉïoÉÉåkÉ sÉaÉpÉaÉ ÌWûlSÏ xÉÉÌWûirÉ eÉaÉiÉ qÉåÇ lÉWûÏÇ Måü oÉUÉoÉU Wæû| rÉWûÏ xÉÇuÉåSlÉÉ SÍsÉiÉ xÉÉÌWûirÉ MüÉå AlrÉ xÉÉÌWûirÉ xÉå AsÉaÉ lÉWûÏÇ MüUiÉÉ Wæû| uÉWû ExÉå xɨÉÉ mÉ¤É Måü xÉÉÌWûirÉ xÉå pÉÏ AsÉaÉ MüUiÉÉ Wæû AÉæU AÉqÉ-AÉSqÉÏ Måü mÉ¤É qÉåÇ ZÉÄQûÉ WûÉåiÉÉ Wæû| CxÉ oÉÉiÉ MüÉ mÉWûsÉå pÉÏ ÎeÉ¢ü ÌMürÉÉ eÉÉ cÉÑMüÉ Wæû ÌMü xÉÉÌWûirÉ MüÐ SÉå kÉÉUÉ Wæû LMü AÉqÉ AÉSqÉÏ Måü eÉÏuÉlÉ MüÉ WûÉåiÉÉ Wæû SÕxÉUÉ xɨÉÉ mÉ¤É MüÉ |xɨÉÉ MüÉ xÉÉÌWûirÉ AÉqÉ –AÉSqÉÏ Måü ÌuÉî WûÉåiÉÉ Wæû| eÉWûÉÇ aÉÉÍsÉoÉ Måü zÉoSÉåÇ qÉåÇ AÉSqÉÏ MüÉå qÉrÉxxÉU lÉWûÏÇ CÇxÉÉlÉ WûÉålÉÉ ÍsÉZÉÉ Wæû uÉWûÏÇ SÍsÉiÉ xÉÉÌWûirÉ AÉSqÉÏ MüÉå qÉrÉxxÉU Wæû CÇxÉÉlÉ WûÉålÉå Måü ÍsÉL WæÇû | uÉWû ÌSlÉ-UÉiÉ pÉÔZÉå UWûMüU xÉÇbÉwÉï MüUiÉÉ Wæû, pÉÉåeÉlÉ –mÉÉlÉÏ Måü ÍsÉL, xÉqqÉÉlÉ uÉ C‹iÉ Måü ÍsÉL, oÉåWûiÉU eÉÏuÉlÉ Måü ÍsÉL, CÇxÉÉlÉ oÉlÉlÉå MåüÍsÉL sÉåÌMülÉ uÉhÉïxɨÉÉuÉÉSÏ urÉuÉxjÉÉ lÉå CÇxÉÉlÉ xÉå eÉÉlÉuÉU oÉlÉÉ ÌSrÉÉ| ElÉMåü ´ÉqÉ uÉ xÉÇbÉwÉï MüÉ qÉeÉÉMü EÄQûÉrÉÉ Wæû | ´ÉqÉ AÉæU xÉÇbÉwÉï MüÐ xÉÇxM×üÌiÉ MüÉ ÍqÉxÉÉsÉ Wæû SÍsÉiÉ xÉÉÌWûirÉ | uÉÉsqÉÏÌMü lÉå CxÉ xÉÇxM×üÌiÉ MüÉå AmÉlÉÏ UcÉlÉÉ /MüÌuÉiÉÉ qÉåÇ CxÉ sÉWûeÉå qÉåÇ urÉ£ü ÌMürÉÉ Wæû ÌMü ExÉMüÉ xÉÉælSrÉïoÉÉåkÉ iÉqÉÉqÉ zÉÉx§ÉÏrÉ xÉÉælSrÉïzÉÉx§É (pÉÉUiÉÏrÉ uÉ mÉɶÉÉiÉ )MüÉå qÉÉiÉ SåiÉÉ Wæ, ¥ÉÉlÉ-ÌuÉ¥ÉÉlÉ MüÐ mÉUÇmÉUÉ qÉåÇ ÌmÉNûsÉÏ AuÉkÉÉUhÉÉAÉåÇ MüÉå mÉëqÉÉÍhÉMü ÂmÉ xÉå ÌlÉUxiÉ MüUiÉÉ Wæû, eÉWûÉÇ eÉÏuÉlÉ qÉÔsrÉÉåÇ MüÐ mÉWûcÉÉlÉ lÉWûÏÇ Wæû AÉæU sÉÉåaÉ AÉqÉ-AÉSqÉÏ Måü, SÍsÉiÉÉåÇ Måü eÉÏuÉlÉ-xÉmÉlÉÉåÇ xÉå lÉÄTüUiÉ MüUiÉå WæÇû- “AÉMüÌwÉïiÉ MüUiÉÏ lÉÌSrÉÉÇ/ ElÉMüÉ oÉWûiÉÉ mÉÉlÉÏ/ ExÉxÉå pÉÏ erÉÉSÉ ZÉÏÇcÉiÉÉ Wæû AmÉlÉÏ AÉåU/ cÉmmÉÔ cÉsÉÉiÉÉ qÉssÉÉWû / ExÉMåü ÎeÉxqÉ xÉå OûmÉMüiÉÉ mÉxÉÏlÉÉ/ AcNåû sÉaÉiÉå Wæû mÉåÄQû/ AÉæU ElÉMüÉ WûUÉmÉlÉ/ ExÉxÉå pÉÏ erÉÉSÉ AcNåû sÉaÉiÉå WæÇû / WÇûxÉiÉå, ÎZÉsÉÎZÉsÉÉiÉå uÉå sÉÉåaÉ/ eÉÉå lÉÄTüUiÉ lÉWûÏÇ MüUiÉå / AÉSqÉÏ xÉå / xÉmÉlÉå qÉåÇ pÉÏ |” ( AcNåû sÉaÉiÉå WæûÇ, mÉ×091-92) ÎeÉxÉ xÉÉqÉÉÎeÉMü urÉuÉxjÉÉ qÉåÇ sÉÉåaÉ xÉmÉlÉÉåÇ qÉåÇ AÉSqÉÏ xÉå, (SÍsÉiÉÉåÇ xÉå) lÉÄTüUiÉ MüUiÉÉ WûÉå, ExÉ urÉuÉxjÉÉ MüÉå xÉWûeÉ WûÏ xÉqÉfÉÉ eÉÉ xÉMüiÉÉ Wæû | CxÉÍsÉL MüÌuÉ mÉËUuÉiÉïlÉ MüÉ oÉÉiÉ MüUiÉÉ Wæû AÉæU mÉËUuÉiÉïlÉ Måü ÍsÉL AÉqÉ-AÉSqÉÏ xÉå pÉÏ xÉuÉÉsÉ MüUiÉÉ Wæû | MüÌuÉ mÉÉzÉ Måü zÉoSÉåÇ qÉåÇ „mÉÉxÉ Wæû iÉrÉ MüUÉå / ÌMüxÉ AÉåU / iÉrÉ MüUÉå/ ÌMüxÉ AÉåU/ AÉSqÉÏ Måü mÉ¤É qÉåÇ rÉÉ AÉSqÉZÉÉåU |‟ CxÉ AÉSqÉZÉÉåU xÉÉqÉÇiÉuÉÉSÏ-mÉÔÇeÉÏuÉÉSÏ urÉuÉxjÉÉ iÉjÉÉ SÉålÉÉåÇ Måü aÉPûeÉÉåÄQû xÉå oÉlÉÏ lÉD urÉuÉxjÉÉ Måü ÎZÉsÉÉÄTü, „eÉÉå AmÉlÉå pÉåÌÄQûrÉÉåÇ uÉÉsÉÏ SÉÇiÉ xÉå AÉqÉ-AÉSqÉÏ / SÍsÉiÉÉåÇ Måü eÉÏuÉlÉ MüÉå ZÉÑUcÉZÉÑUcÉ MüU xÉqÉÉmiÉ MüUlÉå mÉU sÉaÉÉ Wæû‟ qÉåÇ Wæû SÍsÉiÉ ÍcÉÇiÉMü AÉæU ElÉMüÉ xÉÉÌWûirÉ | eÉWûÉÇ oÉSsÉÉuÉ MüÐ MüÉåD aÉÑeÉÉCzÉ AoÉ lÉWûÏÇ oÉcÉÉ Wæû sÉåÌMülÉ SÍsÉiÉ xÉÉÌWûirÉ uÉ AÉlSÉåsÉlÉ oÉSsÉÉuÉ MüÐ iÉsÉÉzÉ qÉåÇ xÉÇbÉwÉï UiÉ Wæû eÉÉå ÌMü AÉeÉ lÉ xÉWûÏ, MüsÉ iÉÉå AxÉÇpÉuÉ lÉWûÏÇ Wæû| mÉëM×üÌiÉ Måü xÉÉjÉ xÉWûcÉU qÉåÇ UWûMüU SÍsÉiÉÉåÇ lÉå eÉÉå xÉÇbÉwÉï ÌMürÉÉ Wæû , uÉWû mÉëM×üÌiÉ MüÐ iÉUWû xuÉÉkÉÏlÉ WûÉålÉå Måü ÍsÉL, AmÉlÉÏ aÉÑsÉÉqÉÏ xÉå qÉÑÌ£ü Måü ÍsÉL AÉæU CxÉ CÇiÉeÉÉU qÉåÇ UWûÉ Wæû ÌMü „oÉÉWûU AÉrÉåÇaÉå LMü ÌSlÉ..... oÉÏiÉ eÉÉrÉåÇaÉå / rÉå xÉÇiÉÉmÉ pÉUå ÌSlÉ ....../ OÕûOûMüU ÌoÉZÉU eÉÉrÉåÇaÉå / AÉÌSqÉ pÉåÌÄQûrÉÉåÇ Måü SÉÇiÉ |” (mÉ×020) CxÉÏ Måü xÉÉjÉ xÉpÉÏ ²ÉU – ÌMüuÉÉÄQû zÉæ¤ÉÍhÉMü, AÉÍjÉïMü, UÉeÉlÉæÌiÉMü, xÉÉÇxM×üÌiÉMü AÉÌS MüÐ, ZÉÑsÉ eÉÉrÉåÇaÉå| AxÉqÉÉlÉiÉÉ, ÌuÉwÉqÉiÉÉ MüÐ lÉÏÌiÉ xÉqÉÉmiÉ WûÉå eÉÉLaÉÏ | CxÉ ÌuÉwÉqÉiÉÉuÉÉSÏ, pÉåSpÉÉuÉuÉÉSÏ urÉuÉxjÉÉ xÉå SÍsÉiÉ xÉÉÌWûirÉ xÉuÉÉsÉ MüUiÉÉ Wæû –“ÎeÉxÉ UÉxiÉå cÉsÉMüU iÉÑqÉ mÉWÒÇûcÉå WûÉå/ CxÉ kÉUiÉÏ mÉU/ ExÉÏ UÉxiÉå cÉsÉMüU AÉrÉÉ qÉæÇ pÉÏ |” (mÉ×0 76) ÌTüU rÉå AxÉqÉÉlÉiÉÉ – NÒûAÉNÕûiÉ AÉÌS YrÉÉåÇ ? MüÌuÉ uÉÉsqÉÏÌMü MüÐ rÉWû MüÌuÉiÉÉ oÉUoÉxÉ qÉkrÉMüÉsÉÏlÉ MüÌuÉ MüoÉÏU MüÐ ClÉ mÉÇÌ£ürÉÉåÇ MüÐ rÉÉS ÌSsÉÉ SåiÉÏ Wæû –„LMü WûÏ eÉÉåÌiÉ EimÉ³É xÉoÉ / LMü sÉWÕû–LMü WûÏ aÉÑSÉ/ MüÉælÉ oÉÉqÉhÉ-MüÉælÉ xÉÑSÉ |‟ SÍsÉiÉ xÉÉÌWûirÉ uÉ AÉlSÉåsÉlÉ CxÉ ÌuÉwÉqÉ, ÌuÉSìÖmÉ urÉuÉxjÉÉ MüÉå xÉqÉÉmiÉ MüUlÉÉ cÉÉWûiÉÉ Wæû| uÉWû SÍsÉiÉÉåÇ MüÉå ÍzÉͤÉiÉ uÉ xÉÇaÉÌPûiÉ MüUMåü iÉjÉÉ urÉuÉxjÉÉ xÉå xÉÇbÉwÉï MüUMåü LMü LåxÉå xÉqÉÉeÉ MüÉ ÌlÉqÉÉïhÉ MüUlÉÉ cÉÉWûiÉÉ Wæ ûeÉWûÉÇ qÉÉlÉuÉ-qÉÉlÉuÉ MüÐ AÎxqÉiÉÉ uÉ AÎxiÉiuÉ Måü ÍsÉL xÉÇbÉwÉï lÉ MüUå| oÉŠå oÉÇkÉÑAÉ qÉeÉSÕU lÉ oÉlÉÉrÉå eÉÉL | Îx§ÉrÉÉÇ AxÉÑUͤÉiÉ AÉæU AxÉWûeÉ lÉ qÉWûxÉÔxÉ MüUåÇ | xÉpÉÏ urÉÌ£ü AÉmÉxÉ qÉåÇ CÇxÉÉlÉ MüÐ ÎeÉÇSaÉÏ eÉÏrÉåÇ | CxÉÍsÉL MüÌuÉ mÉËUuÉiÉïlÉ MüÐ AÉMüÉǤÉÉAÉåÇ Måü xÉÉjÉ AmÉlÉÏ oÉÉiÉ MüUiÉå WæÇû– “uÉWû ÌSlÉ MüoÉ AÉrÉåaÉÉ/ eÉoÉ oÉÉqÉlÉÏ lÉWûÏÇ eÉlÉåaÉÏ oÉÉqÉlÉ/ cÉqÉÉUÏ lÉWûÏÇ eÉlÉåaÉÏ cÉqÉÉU/ pÉÇÌaÉlÉ pÉÏ lÉWûÏÇ eÉlÉåaÉÏ pÉÇaÉÏ|”(uÉWû ÌSlÉ MüoÉ AÉrÉåaÉÉ, mÉ×0103)
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eÉÉÌiÉ urÉuÉxjÉÉ Måü MüÉUhÉ WûÉå UWåû zÉÉåwÉhÉ, eÉÉå AOÕûOû xÉÉ sÉaÉiÉÉ Wæû AÉæU ÎeÉxÉMüÉ ÍxÉsÉÍxÉsÉÉ AÉÌSqÉ xÉqÉrÉ Måü oÉÉS xÉå zÉÑà WÒûD jÉÏ ApÉÏ iÉMü cÉsÉÏ AÉ UWûÏ Wæû| eÉÉÌiÉ YrÉÉåÇ lÉWûÏÇ eÉÉiÉÏ Wæû AÉæU uÉWû ÌuÉÌuÉkÉ xuÉÃmÉ qÉåÇ AuÉÎxjÉiÉ uÉ ÎxjÉU YrÉÉåÇ Wæû? ClÉ xÉuÉÉsÉÉiÉÉåÇ Måü xÉÉjÉ AmÉlÉÏ SÉxÉiÉÉÇ –„YrÉÉ LåxÉå ÌSlÉ MüpÉÏ lÉWûÏÇ AÉrÉåÇaÉå? MüÉå urÉ£ü MüUiÉå WÒûL uÉÉsqÉÏÌMü ÍsÉZÉiÉå Wæû ÌMü- “iÉoÉ lÉWûÏÇ cÉÑpÉåÇaÉå / eÉÉiÉÏrÉ WûÏlÉiÉÉ Måü SÇaÉå / lÉWûÏÇ qÉÉUÉ eÉÉrÉåaÉÉ iÉmÉxuÉÏ...../ lÉWûÏÇ MüOåûaÉÉ AÇaÉÔPûÉ LMüsÉurÉ MüÉ/ MühÉï WûÉåaÉÉ lÉÉrÉMü / UÉqÉ xɨÉÉsÉÉåsÉÑmÉ WûirÉÉUÉ/ YrÉÉ LåxÉå ÌSlÉ MüpÉÏ lÉWûÏÇ AÉrÉåÇaÉå|” (uÉWû ÌSlÉ MüoÉ AÉrÉåaÉÉ, mÉ×0 103) EmÉrÉï£ü mÉÇÌ£ü qÉÉæeÉÔSÉ xɨÉÉurÉuÉxjÉÉ Måü lÉÉrÉMü SÍsÉiÉÉåÇ Måü WûÉålÉå MüÐ AÉåU xÉÇMåüiÉ MüUiÉÏ Wæû iÉÉå uÉWûÏÇ CxÉ xɨÉÉ urÉuÉxjÉÉ qÉåÇ qÉÑ£ü ÍzɤÉÉ MüÐ urÉuÉxjÉÉ MüÐ oÉÉiÉ pÉÏ MüWûÏÇ aÉD Wæû ÌMü lÉWûÏÇ MüOå ûaÉÉ AÇaÉÔPûÉ LMüsÉurÉ MüÉ | ÎeÉxÉxÉå ÌMü mÉëirÉåMü urÉÌ£ü xuÉÉkÉÏlÉ WûÉåMüU ¥ÉÉlÉÉeÉïlÉ MüU xÉMåüÇ| AmÉlÉÏ xÉÉkÉlÉÉ mÉÔUÏ MüU xÉMåü| ExÉ xÉÉkÉlÉÉ qÉåÇ ÌMüxÉÏ oÉɽ MüÉUMüÉåÇ MüÉ WûxiɤÉåmÉ lÉ WûÉå |SÍsÉiÉÉåÇ MüÉ oÉŠÉ oÉÇS AÇkÉåUÏ MüÉåPûËUrÉÉåÇ xÉå ÌlÉMüsÉMüU mÉëM×üÌiÉ Måü NûÉÇuÉ qÉåÇ ÍxÉiÉÉUå MüÐ iÉUWû cÉqÉMü xÉMåü| xuÉiÉÇ§É ÌÄTüeÉÉ qÉåÇ, ZÉÑsÉå AÉxÉqÉÉlÉ qÉåÇ xÉÉÇxÉ sÉå xÉMåü | CxÉÏ AÉzÉ qÉåÇ MüÌuÉ ÍsÉZÉiÉå Wæû ÌMü –“rÉå pÉÔZÉå mrÉÉxÉå oÉŠå / oÉÉWûU AÉrÉåÇaÉå LMü ÌSlÉ/ oÉÇS AÇkÉåUÏ MüÉåPûËUrÉÉåÇ xÉå|”(oÉÉWûU AÉrÉåÇaÉå LMü ÌSlÉ, mÉ×021)mÉËUuÉiÉïlÉ MüÐ rÉWû AÉMüÉǤÉÉ MæüxÉå xÉÉMüÉU WûÉåÇaÉÏ? xÉqÉÉlÉiÉÉ, xuÉiÉǧÉiÉÉ, oÉÇkÉÑiÉÉ mÉU AÉkÉÉËUiÉ zÉÉåwÉhÉ qÉÑ£ü xÉqÉÉeÉ uÉ xÉÇxM×üÌiÉ MüÉ ÌlÉqÉÉïhÉ MæüxÉå WûÉåaÉÉ? ClÉ xÉoÉ oÉÉiÉÉåÇ MüÉå MüÌuÉ lÉå „mÉåÄQû‟ lÉÉqÉMü MüÌuÉiÉÉ qÉåÇ oÉiÉÉLÇ Wæû| eÉWûÉÇ mÉåÄQû zÉÉåwÉMü oÉëɼhÉuÉÉÌSrÉÉåÇ MüÉ mÉëiÉÏMü Wæû iÉÉå WûUå mɨÉå SÍsÉiÉÉåÇ MüÉ mÉëiÉÏMü Wæû| eÉÉå SÍsÉiÉÉåÇ Måü eÉqÉÏU-eÉqÉÏlÉ mÉU ÌOûMüÉ Wæû | CxÉ eÉqÉÏU-eÉqÉÏlÉ xÉå MüOûiÉå WûÏ
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uÉÉsqÉÏÌMü MüÐ MüÉurÉ pÉÉwÉÉ AÉqÉ-AÉSqÉÏ MüÐ ´Éå¸ pÉÉwÉÉ Wæû-xÉÉkÉÉUhÉ, xÉWûeÉ oÉÉåsÉcÉÉsÉ MüÐ | uÉå xÉÉÌWûirÉ qÉåÇ M×ü̧ÉqÉiÉÉ Måü qÉÉlÉSÇQû lÉWûÏÇ aÉÄRûiÉå Wæû AÉæU xÉÉÌWûirÉ MüÐ oÉlÉÉuÉOûÏ pÉÉwÉÉ Måü ÌuÉî qÉåÇ WæÇû| ElÉMüÐ MüÌuÉiÉÉ qÉåÇ eÉÏuÉlÉ MüÐ UÉaÉÉiqÉMüiÉÉ Wæû eÉÉå sÉÉåaÉÉåÇ MüÉå xÉWûeÉ WûÏ AÉMüÌwÉïiÉ MüU sÉåiÉÉ Wæû| ÌuÉÄeÉlÉ , xÉÇbÉwÉï, rÉÉiÉlÉÉ mÉÏÄQûÉ AÉÌS xÉå pÉUå zÉoS, qÉÑWûÉuÉUÇå, sÉÉåMüÉåÌ£ürÉÉÇ , ÌoÉqoÉ , mÉëiÉÏMü AÉÌS MüÉ xÉWûeÉ AÉaÉqÉlÉ Wæû| MüÉurÉ ÌoÉqoÉ AÉæU mÉëiÉÏMü mÉÑUÉlÉå AjÉï MüÉå NûÉåÄQûMüU lÉL AjÉï MüÉå kÉÉUhÉ ÌMürÉå WÒûL WæÇû| MüÉurÉ xÉÇaÉëWû qÉåÇ –mÉåÄQû, sÉÉåMüiÉÇ§É , pÉåÌQûrÉå , eÉÇaÉsÉÏ xÉÑAU , MÑü¨Éå, zÉÉåwÉhÉ AÉæU SqÉlÉ, aÉÑsÉÉqÉÏ Måü mÉëiÉÏMü WæûÇ eÉÉå xÉÉqÉÉÎeÉMü eÉÏuÉlÉ MüÐ bÉÉåU AqÉÉlÉÑÌwÉMüiÉÉ MüÉå UåZÉÉÇÌMüiÉ MüUiÉå WæÇû| uÉÉsqÉÏÌMü lÉå AmÉlÉå MüÉurÉ-xÉÇaÉëWû qÉåÇ LåxÉå mÉëiÉÏMüÉåÇ MüÉå UcÉÉ Wæ ûeÉÉå xÉqÉÔcÉå xÉÉqÉÇiÉÏ AÉæU zÉÉåwÉMü xÉqÉÉeÉ MüÐ LåÌiÉWûÉÍxÉMü, xÉÉqÉÉÎeÉMü xÉÉÇxM×üÌiÉMü mÉëM×üÌiÉ MüÉå xÉWûeÉ ÂmÉ qÉåÇ AÍpÉurÉ£ü MüUiÉÏ Wæû| SÍsÉiÉ xÉÉÌWûirÉ ÍxÉÄTïü xÉÉÌWûirÉ WûÏ lÉWûÏÇ Wæû, uÉWû SÍsÉiÉÉå Ç MüÐ UcÉlÉÉiqÉMü AÍpÉurÉÌ£ü WæÇû, xÉÉqÉÉÎeÉMüxÉÉÇxM×üÌiÉMü AÉlSÉåsÉlÉ Wæû ÎeÉxÉMüÉ ÌuÉÄeÉlÉ Wæû-qÉÉlÉuÉ–qÉÉlÉuÉ Måü oÉÏcÉ eÉÏuÉlÉ MüÉ UÉaÉÉiqÉMü xÉÇoÉÇkÉ MüÉrÉqÉ MüU pÉåS pÉÉuÉ ÌuÉWûÏlÉ, zÉÉåwÉhÉ–qÉÑ£ü, xÉqÉÉlÉiÉÉ, xuÉiÉǧÉiÉÉ, oÉÇkÉÑiÉÉ LuÉÇ lrÉÉrÉmÉUMü MüÉ xÉqÉÉeÉ ÌlÉÍqÉïiÉ MüUlÉÉ Wæû| eÉWûÉÇ AqÉlÉ cÉælÉ MüÐ ÎeÉÇSaÉÏ MüÉ oÉxÉåUÉ WûÉå | xÉÉqÉÉÎeÉMü, xÉÉÇxM×üÌiÉMü, UÉeÉlÉÏÌiÉMü, AÉÍjÉïMü, zÉæ¤ÉÍhÉMü, uÉæcÉÉËUMüÐ AÉÌS MüÐ xÉqÉÉlÉiÉÉ MüÉ xÉÉÌWûirÉ Wæû SÍsÉiÉ xÉÉÌWûirÉ | AÉåqÉ mÉëMüÉzÉ uÉÉsqÉÏÌMü MüÉ MüÌuÉiÉÉ xÉÇaÉëWû– „oÉxxÉ! oÉWÒûiÉ WûÉå cÉÑMüÉ‟ CxÉÏ xÉqÉÉlÉiÉÉ mÉU AÉkÉÉËUiÉ Wæû ÎeÉxÉqÉåÇ AÉ¢üÉåzÉ, mÉëÌiÉUÉåkÉ, mÉËUuÉiÉïlÉ MüÐ AÉMüÉǤÉÉ MüÉ xuÉU Wæû iÉjÉÉ AxÉqÉÉlÉiÉÉ, AqÉÉlÉuÉÏrÉiÉÉ, ÌuÉSìÖmÉ AÉæU zÉÉåwÉhÉ mÉU AÉkÉÉËUiÉ uÉhÉï xɨÉÉuÉÉSÏ urÉuÉxjÉÉ uÉ xÉÉÌWûi rÉ MüÉ ÌuÉUÉåkÉ uÉ lÉMüÉU Wæû | sÉåZÉMü-AÉåqÉ mÉëMüÉzÉ uÉÉsqÉÏÌMü, uÉÉhÉÏ mÉëMüzÉÉlÉ , 1997 ,lÉD ÌSssÉÏ-2 qÉÔsrÉ-95.00)
‘oÉxxÉ! oÉWÒûiÉ WûÉå cÉÑMüÉ’ : ओम प्रकाश वाल्मीकक
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भबहमर कम दभलत जमयें तो जमयें कहमं .... अशीष1
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समकमलीन िमरत में मभहलमओं के भवरुद्ध लहसम कीर्मत िमरद्वमज1 ”kks/k la{ksi Hkkjr esa izR;sd 26osa feuV ij ,d efgyk NsMNkM dk f”kdkj gksrh gSA gj 34osa feuV ij ,d efgyk cykRdkj dk f”kdkj gksrh gSA 93 osa feuV ij ,d efgyk dh gR;k gksrh gSA ;s vkadMs rks dsos y ntZ djkbZ xbZ fjiksVZ ds vk/kkj ij gS okLrfod fLFkfr rks blls Hkh Hk;kud gSA efgyk dkedkth gks ;k ?kj esa jgus okyh vf/kdka”k efgyk, fgalk oa mRihMu dh f”kdkj gSA lkEiznkf;d vkSj tkfrxr naxksa esa rks ge vkSjrksa ij gksus okys geyksa dks rks ns[k jgs gSSA fir`lRrkRed lekt dh fopkj /kkjk bl dnj gekjs tuekul dks tdMs gq, gS ftlesa vkSjrksa ds fo:) HksnHkko Hkjk O;ogkj gh LokHkkfod eku fy;k tkrk gSA t:jr gS efgykvksa dks fgalk o mRihMu ls cpus ds fy, n`< bPNk”kfDr vkSj miuh ekufldrk cnyus dh rkfd Hkkjr ljdkj ds }kjk tks dkuwu cuk, x, gS mUgsa ykxw fd;k tk ldsaA izkphudky ls gh ukjh vius ?kj ifjokj dks ltkus lokjus esa viuk iwjk thou O;rhr dj nsrh gSA orZeku le; esa ukjh nksgjh Hkwfedk fuHkkrs gq, vius lEeku dks tgka izkIr dj jgh gS ogha mls ?kj ifjokj esa udkjkRed igywvksa dk Hkh lekuk djuk iM jgk gS vFkkZr~ vkRe& l?ka’kZ djuk iM jgk gSAiqjkuh lkekftd O;oLFkk dks vkt lekt fdlh u fdlh :Ik esa vks<s gq, gSA iq:’kksa us viuk loZLo fl) djus ds fy, vius fy, fu;e o vkn”kZ LFkkfir dj fy, vkSj og L=h dk nso rk ekus tkus yxkA iq:’kksa us ukfj;ksa dks izrkfMr djuk “kq: dj fn;k vkSj og fgalk ij mrk: gks x;k A orZeku ifjn`”; dks ns[krs gq, vko”;drk gS efgykvksa dks fgalk o mRihMu ls cpkus ds fy, l[r dkuwuksa vkSj fu;eksa dh vkSj lekt dh ekufldrk dks ifjofrZr djus dh A 21 oha lnha esa efgykvksa dks mudks lkekftd lekurk vkSj laoS/kkfud vf/kdkj D;ksa izkIr ugha gq, gS\ D;k dkj.k gS fd vktknh ds 67 o’kksZa ds Ik”pkr~ Hkh efgyk,a lekt esa viuh lkekftd fLFkfr lqn`<+ ugha dj ik;h gS\ dgk tkrk gS fd efgyka, ?kj ls ckgj vlqjf{kr gksrh gS ysfdu tc ;gh fgalk ifjokj ds iqq:’k lnL; HkkbZ firk ;k ifr }kjk dh tkrh gS rks ;g fgalk vekuoh; gks tkrh gSA efgyk fookfgr gks ;k vfookfgr fgalk dh f”kdkj nksuksa gh gks ldrh gSaA Hkkjr esa nks izdkj dh fgalk, efgykvksa ds fo:) gksrh gSA fgalk ds izdkj%& Hkkjrh; lekt esa efgykvksa dks yksdrkaf=d ;qx esa Hkh fofHkUu izdkj ds vR;kpkjksa dks lguk iM jgk gS tks fuEuor fn, x, gS & 1lkekftd & vigj.k] ywVikV]cykRdkj] NsMNkM 2ikfjokfjd& ngst ds fy, fgalk] lEeku gsrq fgalk] ekjihV ikfjokfjd fgalk dks ¼ykW;jl DysDVho jkbZVl bfuf”k,fVo½ dk izLrko bl izdkj ifjHkkf’kr djrk gS “izfroknh dh dkbZ Hkh fdz;k ] O;ogkj tks ihfMr O;fDr vFkkZr~ efgyk dks d’V igqpkrk gS] mlds LokLF;] lqj{kk rFkk thou ,oa jgu lgu dks n;uh; cukrk gks] ftlesa “kkjhfjd mRihMu] ySfxd “kks’k.k rFkk vkfFkZd “kks’k.k “kkfey gksrk gSA”1 ;fn dksbZ yMdh fuEu dk;Z djrh gS tSls& 1
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LosPNk ls fookg vUrjtkZrh; fookg ifjokj }kjk fu;r fookg ls badkj lefyaxh vkpj.k djukA mijksDr d`R;ksa ds dkj.k ;fn ifjokj ds lnL;ksa dk vieku gqvk gks vFkkZr~ lEeku gsrq gR;k dh tkrh gS A;g gR;k yMdh ds ifjokj ds gh lnL; firk ifr ;k HkkbZ }kjk gh dh tkrh gSA D;ksfa d ;fn yMdk vius thou dk QSlyk ysrk gS rks mlls ifjokj ds iq:’k lnL;ksa dk vieku gksrk gSA vktdy eq[;:Ik ls ,d ubZ fgalk ^^xHkkZoLFkk esa fyax fu/kkZj.k** dks izpyu py iMk gSA ifjokj esa 100 esa ls 26 efgyk, bl fgalk ls ihfMr gS ;fn budh larku yMdh gksrh gS ;k og L=h yxkrkj yMdh iSnk djrh gS rks mls ekufldrk o “kkjhfjd fgalk dk f”kdkj gksuk iMrk gSA ftlds dkj.k ;k rks mls ekSr ds ?kkV mrkj fn;k tkrk gS vFkok og Loa; gh vkRegR;k tSls dne mBkus ij etcwj gks tkrh gSA iq:’k oxZ lnSo gh viuk vf/kdkj L=h ij djrk vk;k gSA pkgsa og ngst dh ekax gks] lEeku gks vFkok viuh ;kSubPNk dh iwfrZ gks] og lnSo gh mls izrkfMr djrk gSA ewyr% fuEu dkj.k gksrs gS tks ?kjsyw fgalk dh otg curs gSA 1?kj vkSj cPpksa dks utj vankt djuk 40%A 2fcuk cuk, ckgj tkuk 37% 3cMksa dk vuknj djuk 34% 4iRuh ij csotg “kd 33% 5[kkuk vPNk u cukuk 45% bu dkj.kks ls ifr gh iRuh dks izrkfMr ugh djrk vfirq ?kj dh L-=h ifr dh cgu eka rFkk HkkHkh Hkh efgyk dks izrkfMr djrh gSA vHkh gky dh esa ,d losZ{k.k gqvk ftlesa 11% yksx ;g ekurs gS tks efgyk, ukSdjh djrh gS os 1% efgyka, ?kjsyw fgalk dh f”kdkj gksrh gSA 17% yksxks dk ekuuk gS fd nksLr rFkk ifjokj dh 3%efgyka, ?kjsyw fgalk dh f”kdkj gksrh gS vkSj 18% yksx ;g ekurs gS fd 1% iMksl dh efgyk, ?kjsyw fgalk dh f”kdkj gksrh gSA2 Hkkjr esa fuEu vkdMksa ds }kjk efgykvksa ds fo:) gksus okyh faglk dks n”kkZ;k x;k gS3 d a
vijk/k
2006
2007
2008
2009
2010
2011
2012
1
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2146 7 8172
2139 7 8383
2217 2 8391
2420 6 8618
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2073 7 8093
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7593 0 3873 4 1095 0 61
10652 7 45351
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Hkkjr es gj jkst 41 cykRdkj ds ekeys ntZ gksrs gS] 31 dk vigj.k gksrk gS] 113 ;kSu mRihMu dh f”kdkj gksrh gS vkSj 34 efgykvksa ls NsMNkM dh tkrh gS4A vkdMsa crkrs gS fd 85 izfr”kr Hkkjr Page 109
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ISSN : 2278-3067
April to Sept., 2014 Vol. 03, Issue 02 & 03
dh efgyk, [kqn dks vlqjf{kr eglwl djrh gS] 65 izfr”kr efgykvksa dks f”kdk;r gS fd fjiksVZ ntZ djkus dh ckn Hkh mUgsa dksbZ jkgr ugh feyhaA Ekfgykvksa }kjk iqfyl esa fjiksVZ ntZ ugha djkus ds dkj.k%& 1Lkekt esa fuank ds Hk; ls 2O;fDrxr ekeyk le>k tkrk gS 3Loa; dh lqj{kk dk Hk; 4Tkhou lkFkh dk ,slk vf/kdkj 5vius HkkX; dk ys[k le>uk efgyk fgalk dks jksdus ds fy, cuk, x, dkuwu %& efgykvksa ds vf/kdkjksa dh lqj{kk dks dks /;ku esa j[krs gq, vUrZjk’Vªh; efgyk n”kd¼1975&86½ ds nkSjku i`Fkd igpku feyhA 1979 esa la;qDr jk’Vª la?k us bls vUrjkZ’Vªh; dkuwu dk :Ik fn;kA ftlesa efgykvksads lkFk gksus okyh ?kjsyw faglk mRihMu dks jksdus ds fy, dkuwu cus bu dkuwuksa dk mi;ksx djds efgyk,sa viuk thou lqj{kk iwoZd fcrk ldrh gSA5lu~ 1984 eas ikfjokfjd vnkyrksa dh LFkkiuk ds fy, “ikfjokfjd vnkyr vf/kfu;e cuk;k x;k Fkk] ftldk mn~ns”; fookg o ikfjokfjd ekeyksa esa vkbZ gqbZ leL;kvksa dks fuiVkuk gS efgykvksa dks muds vf/kdkjksa dh j{kk vkSj mUgsa U;k; fnykusa ds fy, lu~ 1992 esa efgyk vk;ksx dh LFkkiuk dh xbZ Fkh ¼iRuh] ekrk firk cPpksa vkfn ds ekeys½ dh lquokbZ dh tkrh gSA6/;ku esa j[krs gq, lu~ 1995 esa ikfjokfjd efgyk yksd vnkyrsa cukbZ xbZ ;s vnkyrsa izR;sd jkT; ds vius vius ftyksa esa laxfBRk dh xbZ gS blds vUrZxr rykd] f}fookg] levk/ks; vijkf/kd ekeys] Hkj.k iks’k.k dh lquokbZ dh tkrh gSlu~ 1992 esa “;wukbZVsM us”kul deh”ku vkWu n LVsVl vkWQ ohesu” us ,d vUrjZk’Vªh; dkuwu dk izko/kku fd;k gS tks ekuoh; n`f’Vdks.k ij vk/kkfjr gS blds vUrxZr nqO;Zogkj vkSj fgalk dh mu lHkh ?kVukvksa dk mYys[k gS tks ukjh dh vfLerk dks grkgr djrh gSA Hkkjr esa 1993 esa CEDAW vFkkZr~ Convention on the elimination of all form of Discrimination against Women. dk ,d fgLlk cudj efgykvksa ds izfr i{kikr ds iw.kZ :Ik ls feVkus ds fy, cpuc) gqvkA7 iwoZ dkuwuksa esa efgykvksa ds vf/kd o muds izorZu dh izfdz;k dks /;ku esa j[krs gq, 13 flrEcj] 2005 dks ?kjsyw fgalk fu’ks/k vf/kfu;e ikfjr fd;k x;kA blesa efgykvksa ds ?kjsyw mRihMu rFkk fgalk ds fodjky rFkk O;kid gksus ds dkj.k igyh ckj bl dkuwu }kjk ?kj vkSj ifjokj esa gksus okyh fglak ij jksdFkke yxkbZ xbZ gSA efgykvksa ds lkFk gksus okyh fgalk dh dqN ?kVuk,W%& nks cgus tks ,d 29 c’khZ; ys”kjke efu”kax nwljh 52 c’khZ; ys”kjke fceyks nsoh tks iq[kkvksa vokax ysdbZ xkao dh jgus okyh Fkh dsoy “kd ds vk/kkj ij dsUnzh; fjtoZ iqfyl ny us mUgsa fxj¶rkj fd;k cfYd mUgsa yksgs dh NMh ls ekjkA muds ikl dqN lcwr u feyus ij mUgsa NksM fn;k x;k ysfdu mUgsa nks lIrkg rd vLirky esa jguk iMkA8 tqykbZ 2004 dks Fkkax;ku euksjek nsoh dh vle jkbZQyl ds tokuksa }kjk lkewfgd cykRdkj ds ckn gR;k dj nh xbZ mlds ckn ef.kiqj dh efgykvksa }kjk uXu izn”kZu djds vkanksyu fd, x,A 27 tqykbZ 2014 dks “kkeyh dh nks cguksa dk vigj.k fd;k x;k ftlesa ls ,d cgu dk “ko v/kZuXu voLFkk esa ik;k x;k tcfd nwljh cgu vHkh Hkh ykirk gSA9 ebZ 2014 esa ;wih ds cnka;w xkao dh nks cgus dks cYkkRdkj ds ckn mudk “ko isM ls yVdk fn;k x;kA10 pkgsa fuHkZ;k izdj.k gks] vklkjke izdj.k] ;k fQj thaUn esa nfyr YkMdh ds lkFk t?kU; vijk/k ds lkFk gR;k gks ;g QsgfjLr bruh yEch gS vkSj ekuork dks “keZlkj djrh tk jgh gSA njvly
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ISSN : 2278-3067
Sangharsh/Struggle : e-Journal of Dalit Literary Studies
efgykvksa] yMfd;ksa] vkSj cfPp;ksa ds fo:) cykRdkj vkSj lkewfgd cykRdkj dh c< jgh okjnkrksa us tuekul dks >d>ksj fn;k gSA ,sls le; esa efgyk l”kfDrdj.k dh ckr djuk csekuh gSA Hkkjrh; efgykvksa dh Lora=rk o muds l”kDrhdj.k ds fdrus gh nkcs D;ksa u fd, tk, lp ;gh gS fd reke dkuwuksa ds ckctwn mUgsa yxkrkj vius otwn dh yMkbZ yMuh iMrh gSA Hkys gh vkt iqfyl O;oLFkk o dkuwu efgykvksa ds fy, cus gS ijUrq ikjaEifjd ifjokjksa dh gh rjg iqfyl <kaps esa Hkh vke rkSj ij iq:’k gh dsUnzh; rkdr gSA Ck<rs gq, ;kSu vijk/k vkSj c<rh gqbZ efgykvksa ds izfr fgalk dks jksdus ds fy, dMs dkuwu mBkus pkfg, fd nq’deZ djus okys dh ltk gh nwljksa ds fy, lcd cus lkFk gh efgykvksa dks Hkh vekuoh; d`R; vFkok ? kjsyw fgalk ds fo:) l”kDr gksdj dkuwu dk lgkjk ysdj vius thou dks lEeku iwoZd cukuk gksxkA fganqRokfn;ksa us vlekurk dks vk/kkj cukdj efgykvksa dks muds lkekftd] jktuSfrd vkSj lkaLd`frd #i ls gkf'k, ij j[kk x;k ftlds dkj.k efgyk, iwokZxzg] HksnHkko] vR;kpkj] nygu vkSj dqpyu dk f'kdkj gksrh tk jgh gSA MkWvECksMdj us efgykvksa dks muds ekuokf/kdkj fnykus esa vFkd iz;kl fd;s D;ksafd os efgykvksa dh mUufr ds i{k/kj FksA izR;sd ;qx vkSj le; bfrgkl ds RkF;ksa vkSj iz;ksxksa dk IkquewZY;kadu djrk gS ysfdu le; cny x;k gS] efgykvksa dks vius vf/kdkjksa dks ikus esa ltx gksuk iM+sxk vkSj lekt dks viuk mRrjnkf;Ro bZekunkjh vkSj dRrZO;fu’Bk ds lkFk fuHkkuk iM+sxkA Hkkjr ljdkj us le; ds lkFk lkFk vusd dkuwu cuk, ftlls efgykvksa ds lkFk gksus okyh nq’deZ vkSj “kks’k.k dh ?kVukvksa dks lekIr fd;k tk ldsa A lUnHkZ xzUFk lwph& 1. -?kjsyw fgalk fojks/kh eqfge : ,d nLrkost & Mk0 izdk”k yqbZl] izdk”ku Hkkjrh; lkeftd laLFkku] ubZ fnYyh] i`0 & 64 la02008 2. -?kjsyw fgalk vkSj oSf”od lanHkZ & foHkk nsoljs] vk;Z izdk”ku ea.My] 9@221] ljLorh Hk.Mkj xka/kh uxj fnYyh i`0 &75 la02008 3.
women empowerment india.com
4. ukjh iz”u& ljyk ekgs”ojh] ?kjsyw fgalk fu’ks/k vf/kfu;e 2005 vkykspukRed v/;;u jk/kk izdk”ku 2@38 valkjh ekxZ nfj;k xat] ubZ fnYyh 110002 i`0&110] &tqykbZ 1998 5. efgyk mRihMu leL;k vkSj lek/kku& vthrjk;Tkknk “efgykvksa ij fd, x;s vijk/k % iqfyl vuqfdz;k ys[k”, izdk”ku e0iz0 xzaFk vdkneh] i`0& 54 6. vkSjr% vkt vkSj dy vk”kk jkuh C;kSjk dY;k.kh f”k{kk ifj’kn] 332&21] tVokMk nfj;k xat ubZ fnYyh 110002] i`0& 150] la0& 2008 7. 721oha lnh esa dkuwu vkSj ljksdkj &larks’k [kUuk fof/k Hkkjrh ifj’kn] BH48, “kkyhekj ckx fnYyh& 110088] i`0 &120 8. www. north east network.org 9. 9nSfud tkxj.k & lekpkj i=] 2 vxaLr 2014 10.
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Sangharsh
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ISSN : 2278-3067
April to Sept., 2014 Vol. 03, Issue 02 & 03
दभलत भवमशद : सहमनुिभू त बनमम स्वमनुिभू त ऄभजत कु ममर िमरती1 izLrqr “kks/k&i= esa nfyr foe”kZ dh ifjppkZ dks lgkuqHkwfr cuke LokuqHkwfr] lkfgR; ;kuh dsoy nfyrksa }kjk fyf[kr lkfgR; dks lkfgR; ekuk tk, vFkok xSj&nfyr ys[kdksa }kjk fyf[kr lkfgR; dks Hkh nfyr lkfgR; ekuk tk;\ dks lkfgR; esa ns[kus dk iz;kl gSA lkfgR; esa fopkj vkSj jpuk ds bfrgkl dh ,d yEch ijEijk jgh gSA bl chp lkfgR; ds bfrgkl esa vusd ifjorZu gq,] ftUgksaus lkfgR; dh eq[;/kkjk dks izHkkfor fd;kA vkfndky esa ohjxkFkk lkfgR;] HkfDrdky esa jke vkSj d`’.k ds ikjEifjd dkO; ds lekukUrj dchj vkSj jSnkl tSls larksa dh jpuk,¡ vkSj vk/kqfud dky esa fczfV”k lkezkT;okn ds izfrjks/k esa jfpr jk’Vªh; lkfgR; ds lekukUrj ghjk Mkse] vNwrkuUn] lw;ZdkUr f=ikBh ^fujkyk*] izsepan] jkgqy lkad`R;k;u vkfn dh d`fr;ksa vkSj ijorhZ dky esa izxfr”khy vkUnksyu ds izHkko esa ckck ukxktqZu] txnh”k panz] enu nhf{kr] eUuw HkaMkjh] ve`ryky ukxj vkfn dh jpukvksa ds lkFk gh vfHkO;fDr ds u,&u, ek/;eksa us lkfgR; dh ikjEifjd eq[;/kkjk dks vusd fn”kkvksa esa eksM+us dk iz;kl fd;kA eq[;/kkjk esa vk, bu eksM+kas] ifjorZuksa vkSj izHkkoksa us le;&le; ij dqN ,slh jpuk,¡ izLrqr dha ftUgsa dsoy ogh vuqHkwr dj ldrs Fks] tks okLro esa jpuk ds lkekftd] jktuhfrd vkSj lkaLd`frd lanHkZ ls xqtjs gksaA lanHkZ blfy, fd lkfgR; dh eq[;/kkjk dks izHkkfor djus okys ;s jpukdkj vkSj mudh jpuk,¡ tkfgj gSa ,d ,sls ifjos”k ls vk jgh Fkha tgk¡ dqN Hkh fuf”pr ugha FkkA u jgus dk LFkku] u vfHkO;fDr dh Lora=rk vkSj u gh thou dk dksbZ fuf”pr y{;A viuh vko”;drk dh izR;sd oLrq ds fy, bl ifjos”k esa jgusokys ;s yksx xqykeksa dh rjg nwljksa ij vkfJr Fks rFkk pkgdj Hkh vius thou ls lacaf/kr egRoiw.kZ i{kksa ij fu.kZ; ugha ys ikrs FksA muds thou ls lacaf/kr yxHkx lHkh phtsa ckgjh yksxksa }kjk r; dh tkrh Fkha] ftls ekuus ds fy, os ck/; FksA Hkkjrh; lkekftd thou dh eq[;/kkjk ds vanj gkfl;s dh ftUnxh O;rhr dj jgs bu yksxksa us ,d rjg ls ikjEifjd fgUnw lkekftd O;oLFkk esa xqykeh dh ;kruk dks lgk Fkk rFkk tc Hkh ekSdk feyk] vius eu dh ckrksa rFkk nq%[k&rdyhQksa dks VwV& s QwVs “kCnksa esa lekt ds lkeus j[kkA nfyr lekt ls tqM+s bu yksxksa us le;&le; ij viuh Hkkoukvksa dks ftl ekfeZdrk ds lkFk izLrqr fd;k] og fu”p; gh =klniw.kZ vkSj fny dks >d>ksjusokyh gSA ;fn ge nfyrksa ds thou ds okLrfod vuqHko vkSj mudh vfHkO;fDr ds izlax esa T;ksfrck Qqys ds dFku ^xqykeh dh ;kruk dks tks lg ldrk gS] ogh tkurk gS vkSj tks tkurk gS ogh iwjk lp dg ldrk gSA lpeqp jk[k gh tkurh gS tyus dk vuqHko] dksbZ vkSj ugha* dks ns[ksa rks lkQ irk pyrk gS fd nfyr thou dh okLrfod ihM+k dks ogh O;Dr dj ldrk gS tks Lo;a nfyr gSA blfy, nfyr lkfgR; ij tc Hkh ppkZ gksrh gS] ;g loky ckj&ckj mB [kM+k gksrk gS fd nfyr lkfgR; D;k gS\ dsoy nfyrksa }kjk fyf[kr lkfgR; dks lkfgR; ekuk tk, ;k xSj&nfyr ys[kdksa esa lw;ZdkUr f=ikBh ^fujkyk*] izsepan] jkgqy lkad`R;k;u] ckck ukxktqZu] ve`ryky ukxj] “kSys”k efV;kuh] xksiky mik/;k;] eUuw HkaMkjh] fxfjjkt fd”kksj vkfn fyf[kr lkfgR; dks Hkh nfyr lkfgR; ekuk tk,\ xSj nfyr ys[kdksa ds nfyr lkfgR; dks vf/kdka”k nfyr fpard ^nfyr psruk dk lkfgR;* vFkok ^nfyr lgkuqHkwfr dk lkfgR;* ekurs gSaA rqylhjke tSls dqN nfyr fopkjdksa dk ekuuk gS fd ^vkRe&dFkk* dks NksM+dj dksbZ Hkh ys[kd ¼xSj&nfyr½ vU; lkfgfR;d fo/kkvksa esa nfyr lekt dk fp=.k dj ldrk gS vkSj mls nfyr lkfgR; gh ekuk tkuk pkfg,] c”krsZ mlesa o.kZ ds izfrjks/k dh psruk gksA
1
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“kks/k Nk=] bfrgkl foHkkx t; izdk”k fo”ofo|ky;] Nijk
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ISSN : 2278-3067
Sangharsh/Struggle : e-Journal of Dalit Literary Studies
nfyr foe”kZ esa ge nfyr lkfgR; dh rhu /kkjk,¡ ;k Jsf.k;k¡ ns[krs gSaA igyh /kkjk Lo;a nfyr tkfr;ksa esa tUes ys[kdksa dh gS] ftuds ikl LokuqHkwfr;ksa dk fojkV lalkj gSA nwljh /kkjk fgUnw ys[kdksa dh gS ftuds jpuk lalkj esa ^^nfyrksa dk fp=.k lkSan;Z [kq[k dh fo’k;&oLrq ds :Ik esa gksrh gSA** rhljh /kkjk izxfr”khy ys[kdksa dh gS] tks nfyr dks loZgkjk dh fLFkfr esa ns[krs gSaA1 okLro esa nfyr lkfgR; dh vo/kkj.kk dks ysdj lkjh yM+kbZ ikB] ikB dh fo’k;&oLrq] ikB dh varoZLrq] ikB ds Lo:Ik vkSj mlesa vk, fopkj rFkk lekt&n”kZu dks ysdj gSA nfyr ys[kd ckj&ckj O;kid Hkkjrh; lekt ds lkeus ;g tkfgj djrs gSa fd vc rd dk bfrgkl nfyr lkfgR; dh mis{kk] “kks’k.k] neu vkSj frjLdkj dk jgk gSA fQj dSls vkSj fdruk ,d nfyr] xSj&nfyr lekt vkSj mldh fpark ij Hkjkslk djs\ vf/kdka”k nfyr ys[kd] xSj nfyrksa ds nfyr ys[ku dks “kadk dh n`f’V ls ns[krs gSaA nfyr lkfgR; ls tqM+s fopkjdksa dks bl izdkj dh /kkj.kk,¡ ;ksa gh cukuh iM+h D;ksfa d xSj&nfyr jpukdkjksa }kjk izLrqr nfyr thou ls tqM+h jpukvksa dh laosnuk vkSj Loj esa ,d xgjk QdZ gSA mnkgj.k ds fy,] ve`ryky ukxj vius miU;kl ^ukP;kS cgqr xksiky* esa esgrjuh fuxqZf.k;k¡ ds eq[k ls laLd`r ds “yksd dk ikB djokrs gq, varr% mls czkã.koknh laLdkjksa esa <ky nsrs gSaA eSustj ik.Ms; us vuwi “kqDy dks fn, x, ,d lk{kkRdkj esa Bhd gh fy[kk gS fd ^^fgUnh esa nfyrksa ds thou ij miU;kl vkSj dfork fy[kus okys xSj&nfyrksa us vius oxZ vkSj o.kZ ds laLdkjksa ls eqDr gksdj gh nfyr thou ij fy[kk gSA fQj Hkh] muds ys[ku esa vutkus gh lgh] Lo.kZ laLdkj dh Nk;k vk xbZ gSA** ukxktqZu dh izfl) dfork ^gfjtu xkFkk* dh ;s iafDr;k¡ & ,slk rks dHkh ugha gqvk Fkk fd ,d ugha] nks ugha] rhu ugha rsjg ds rsjg vHkkxs vfdapu euq iq= ftank >kSad fn, x, gksa izpaM vfXu dh fodjky yisVksa esa lk/ku&laiUu Å¡ph tkfr;ksa okys lkS&lkS euq iq=ksa }kjk ,slk rks dHkh ugha gqvk FkkA2 Lo.kZ laLdkj ls fyIr gS( tgk¡ og ftank tyk, x, nfyrksa dks euq iq= dgrs gSa vkSj mudks ftank tykus okys Lo.kksZa dks HkhA ukxktqZu dh bl dfork ds nfyr ikBd vius dks euq dk iq= dguk viuk vieku le>rs gSa D;kasfd euq us mUgsa iq= le>uk rks nwj euq’; dh Js.kh esa Hkh ugha j[kk gSA ;fn xSj&nfyr jpukdkjksa esa izsepan lcls vf/kd lo.kZ laLdkj ls eqDr fn[kkbZ iM+rs gSa rks bldk lcls cM+k dkj.k ;gh gS fd izsepan ds le; dk Hkkjr ijk/khu FkkA izsepan ijk/khurk ds bl loky dks o.kZ vkSj tkfr&O;oLFkk ls tksMd + j ns[krs Fks rFkk budk vUr Hkkjrh; jk’Vªh;rk dh igyh “krZ ekurs FksA bl lanHkZ esa mudh nw/k dk nke] ln~xfr] Bkdqj dk dqvk¡] ea= vkSj vkgwfr tSlh dgkfu;ksa dks ns[kk tk ldrk gS] ftuesa og o.kZ vkSj tkfr&O;oLFkk ds dkj.k Hkkjrh; lekt esa NkbZ fo’kerk dk inkZQk”k djrs gq, nfyrksa ds i{k esa tk [kM+s gksrs gSaA bruk gh ugha] 1927 esa vEcsMdj }kjk egkn esa pyk, x, vkUnksyu vkSj 1930 ds ckn ds eafnj&izos”k vkUnksyu dk Hkh og leFkZu djrs gSa] ftldk izHkko mudh mi;qZDr dgkfu;ksa esa ns[kh tk ldrh gSA “kk;n ;gh dkj.k gS fd nfyr ys[kd vkSj nfyr lkfgR; ds leFkZd xSj&nfyr ys[kd ckj&ckj bl lR; dks izdV djrs gSa fd vEcsMdj ds thou vkSj n”kZu us muds lekt vkSj lkfgR; dks ,d ubZ fn”kk iznku dh gS rFkk mUgsa yM+us dh rkdr vkSj tw>us dk lkgl fn;k gS tcfd xSj&nfyr ys[kdksa vkSj fopkjdksa dk lkfgR; rFkk fparu lgkuqHkwfr] laosnuk vkSj lEeku ls vf/kd mUgsa dqN ugha nsrkA nfyr jpukdkj vkseizdk”k okYehfd dgrs gSa fd ^o.kZ O;oLFkk ls mith ?kksj vekuoh;rk] lerk fojks/kh lkekftd vyxko dh i{k/kj lksp dks ifjofrZr dj cnyko dh izfØ;k dks rst djuk nfyr lkfgR; dh ewyHkwr laosnuk gSA*3
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ISSN : 2278-3067
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nfyr ys[kd tgk¡ vius vki dks vEcsMdj vkSj T;ksfrck Qqys ds fudV [kM+k eglwl djrs gSa vkSj muls ÅtkZ izkIr djrs gSa] ogha vf/kdka”k xSj&nfyr fpard ekDlZokn ds rgr gh mlij fopkj djuk vf/kd rdZlaxr le>rs gSaA T;ksfrck Qqys ds ckn MkW0 vEcsMdj us nfyrksa ij gks jgs vR;kpkjksa vkSj mudh leL;kvksa dks tc dksbZ Hkh i=&if=dk Nkius dks rS;kj u Fks rks ,slh fLFkfr esa mUgksua s nfyrksa dh leL;kvksa dks mtkxj djus ds fy, vius thoudky esa ik¡p i=&ewd uk;d] cfg’d`r Hkkjr] lerk] turk vkSj izcq) Hkkjr fudkysA4 ewd uk;d MkW0 vEcsMdj dk izFke ejkBh ikf{kd Fkk ftldh “kq:vkr N=ifr “kkgwth ds lg;ksx ls 1920 bZ0 esa gqbZA5 okeiaFkh vkUnksyu ij vkjksi yxkrs gq, cgqr ls nfyr fopkjdksa dk er gS fd bl vkUnksyu us tkfrHksn dks vuns[kk gh ugha fd;k] cfYd vius chp fdlh nfyr usr`Ro dks mHkjus Hkh ugha fn;kA ;gh dkj.k gS fd fgUnh dk nfyr lkfgR; ekDlZokn dh vis{kk T;ksfrck Qqys vkSj MkW0 vEcsMdj ls vf/kd izHkkfor gSA nfyr lkfgR; esa ,d rjQ tgk¡ nfyr jpukdkjksa us euqokn dk fojks/k djrs gq, Hkkjrh; lekt esa vlekurk vkSj vLi`”;rk ij vk{ksi fd;k gS] ogha nwljh rjQ vEcsMdj dh fopkj/kkjk vkSj n”kZu dks vkRelkr djrs gq, ekuo fgr esa U;k; vkSj lerkewyd lekt dh LFkkiuk ij cy fn;k gSA fgUnh esa nfyr thou ls tqM+h jpukvksa dh “kq:vkr ;|fi dchj] jSnkl] ghjk Mkse] fujkyk] izsepan vkSj jkgqy lkad`R;k;u tSls jpukdkjksa ls gksrh gS] ysfdu mudh jpukvksa dh igpku lkfgR; ds :Ik esa de gkfl;s vFkok fuEuoxhZ; lekt ij dsUnzhr lkfgR; ds :Ik esa vf/kd gksrh gSA 1960 ds vkl&ikl ejkBh esa nfyr vkUnksyu ds mHkkj ds lkFk gh /khjs&/khjs fgUnh esa nfyr thou ls tqM+h jpukvksa dk vkuk “kq: gqvk rFkk 1980 rd vkrs&vkrs fgUnh esa nfyr lkfgR; ds :Ik esa jpuk,¡ LFkkfir gksuh “kq: gks xbZA blh chp 1976 esa ukxiqj esa igyh ckj fgUnh lkfgR; lEesyu dk vk;kstu gqvk rFkk bl vk;kstu us ;g fl) dj fn;k fd nfyr lkfgR; ds vkUnksyu dh izfØ;k vc /kheh ugha rst gksxhA blh nkSjku fgUnh esa nfyrksa }kjk fgUnq lekt vkSj lkfgR; dh ijEijk ds izfr fonzksg ds :Ik esa fNViqV ys[ku dh “kq:vkr gqbZ] ftlus /khjs&/khjs ,d fo”ks’k izdkj ds lkfgR; ds :Ik esa viuh igpku LFkkfir dhA vkt fgUnh esa tks nfyr lkfgR; fy[kk tk jgk gS] mudk ,d cM+k fgLlk Lo;a nfyrksa }kjk jfpr gSA fgUnh esa ftu nfyr ys[kdksa us viuh igpku cuk;h gS] muesa vkseizdk”k okYehfd] MkW0 /keZohj] eksgunkl uSfe”kjk;] t;izdk”k dnZe] “;kSjkt flag cspSu] dkS”kY;k cSla=h] lwjt iky pkSgku] daoy Hkkjrh] ,u0 flag] ,u0 vkj0 lkxj] lksguiky lqeuk{kj] dqlqe fo;ksxh] ekrk izlkn] izgykn panz nkl] fcgkjhyky gfjr] deZ”khy Hkkjrh;] iq:’kksre lR;izseh] izse dikfM+;k] n;kuUn cVksgh] ealkjke fonzksgh] foeydhfrZ] dqlqeyrk es/kooky] fofiu fcgkjh] rst flag] rstiky flag] jtuh fryd] foey [kkaMd s j] “k=q/u dqekj] jtr jkuh ehuw] lq[kchj flag] panzdqekj cjBs] jkejru iklh] rkjk ijekj] “kjn dkssdl] ykypan jkgh] jkey[ku iky] dkosjh] jRu dqekj lkaHkfj;k] jkt okYehfd] Mh0 vkj0 tkVo tSls jpukdkj dgkuh] dfork] vkRedFkk] miU;kl] ukVd] laLej.k] vkykspuk vkfn fo/kkvksa esa fy[k jgs gSaA fiNys dqN o’kksZa ls fgUnh i=dkfjrk esa nfyr&foe”kZ ppkZ ds dsUnz esa gSA bl chp vusd i=&if=dkvksa ds nfyr&foe”kZ ij dsfUnzr vad vk, ftuls ,d gn rd mldk :Ik vkSj varoZLrq Li’V gqvk rFkk ikBd oxZ esa Lohd`r gqvkA nfyr&foe”kZ esa lgkuqHkwfr o LokuqHkwfr lkfgR; ij fookn vc lekIr gks pyk gSA xSj&nfyr }kjk fy[kk x;k lkfgR; ¼vkRe&dFkk NksM+dj½ Hkh nfyr lkfgR; gSA okLro esa nfyr lekt us Hkkjrh; lkekthd thou dh eq[;/kkjk ds vanj ,d yEch yM+kbZ yM+h gSA os ckj&ckj fxjs gSa] fQj mBs gSaA mUgksaus viuh rFkk vius lekt dh leL;kvksa dks ysdj la?k’kZ fd;k gS] rc tkdj mUgsa gkf”k;s ls dsUnz esa FkksM+h&lh txg feyh gSA ij ;g txg bruh ugha gS fd os ik¡o ilkjdj cSB ldsAa fgUnh lkfgR; esa Hkh ftl <ax ls vkykspdksa dh ,d yEch drkj nfyr lkfgR; dks fgUnh dh ,d ubZ eq[;/kkjk u eku] dsoy izo`fÙk ds :Ik esa O;k[;kf;r dj jgh gS] og fparuh; gSA6 fu’d’kZr% ge dg ldrs gSa fd nfyr lkfgR; ds fy, lgkuqHkwfr lkfgR; ,oa LokuqHkwfr lkfgR; nksuksa egRoiw.kZ gSaA nfyr jpukdkjksa ,oa fopkjdksa dks bl rF; ij fopkj ds Unzhr djuk pkfg, fd nfyr lkfgR; dk Lo:Ik pkgs dSlk Hkh gks ;g nfyr psruk dks fdruk izHkkfor djrk gSA xSj nfyr
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ISSN : 2278-3067
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}kjk jfpr lkfgR; Hkh vxj nfyr psruk dks c<+kus esa cgqr gh izHkkoh dk;Z djrk gS rks esjh utjksa esa ogh loZJ’s B nfyr lkfgR; gSA lanHkZ xzUFk %& 1Hkkjrh] daoy ( nfyr foe”kZ dh Hkwfedk] fnYyh 2004] i`’B la0 102 2Hkkjrh] daoy ( iwokZsDr] i`’B la0 120 3izKk lkfgR;] vad % ekpZ&twu 1995] i`’B la0 8 4Hkkjrh] jkefoykl ( chloha lnh esa nfyr lekt] vukfedk ifCy”klZ] ubZ fnYyh] 2011] i`’B la0 88 5^cspSu* “;ksjkt flag ( fgUnh dh nfyr i=dkfjrk ij vEcsMdj dk izHkko] lerk izdk”ku] fnYyh] laLdj.k] 1997] i`’B la0 159 6pkScs] nsosaUnz ( vk/kqfud lkfgR; esa nfyr foe”kZ] vksfj;aV CySdLokWu] ubZ fnYyh] 2009] i`’B la0 61
Supportus Sangharsh Member Dr. N. V. Sangvikar Dr. Jalindar Ingle Kalidas Sinde Bijendre Dr. Saroj Mahananda Pra. Pushpa M. Vadhel Thanks for Support More Information Dr. Haresh Parmar 09408110030
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ISSN : 2278-3067
April to Sept., 2014 Vol. 03, Issue 02 & 03
दभलत अत्मकथम बनमम दभलत चेतनम रे खम सैनी1 nfyr* 'kCn dh O;qRifRr laLd`r dh ^ny* /kkrq ls gqbZ gS] ftldk vFkZ gS rksMu+ k] dqpyuk bR;kfn**1 ekud fgUnh dks'k ds vuqlkj&lekt dk og fuEure oxZ tks mPp oxZ ds yksxksa }kjk mRihM+u ds dkj.k vkfFkZd n`f"V ls cgqr gh nhu&ghu voLFkk esa gks] ftudk nyu gks] tks dqpyk] nyk] elk] ;k jkSank x;k gksA tks nck;k x;k gks] ghu voLFkk esa iM+k gqvk gks] /oLr ;k u"V fd;k gqvk vkfnA** 2 lekt dk fuEure oxZ nfyr gksrk gS] ftldks fof'k"V laKk vkfFkZd O;oLFkkvksa ds vuq:Ik gh izkIr gksrh gS] tSls& nkl izFkk esa nkl] lkearoknh O;oLFkk esa fdlku] iw¡thoknh O;oLFkk esa etnwj lekt dk nfyr oxZ dgykrk gSA**3 nfyr lkfgR; dh vo/kkj.kk vR;ar izkphu gSA nfyr ;kfu mRihfM+r ,oa 'kksf"kr O;fDrA izkphu dky esa tkfr dk vk/kkj vk;Z o vuk;Z gksrk FkkA blesa vk;Z tkfr dks Js"B ekuk x;k Fkk tcfd vuk;Z fuEu Js.kh esa vkrs FksA rRi'pkr~ o.kZ O;oLFkk vkjEHk gqbZ] tks deZ ij vk/kkfjr FkhA o.kZ O;oLFkk ds vUrxZr lekt pkj Hkkxksa esa foHkDr Fkk& czkã.k] {k=h;] oS'; vkSj 'kwnzA oSfnd ;qx esa fuEu tkfr dks p.Mky] e/; ;qx esa vNwr ,oa fczfV'k dky esa nfyr oxZ dk uke fn;k x;kA Lora=rk izkfIr ds ckn bUgsa vuqlwfpr tkfr ,oa vuqlwfpr tutkfr dk uke fn;k x;kA uke tks Hkh jgk gks] bl oxZ dh leL;k,a vkt Hkh Toyar leL;kvksa ds :i esa gekjs lkeus gSaA nfyr fpardksa dk er gS fd nfyrksa ds }kjk jpk x;k lkfgR; gh nfyr lkfgR; gSA lkfgR; esa nfyr eqfDr laca/kh fdlh Hkh foe'kZ ds lekukUrj ^LokuqHkwfr vkSj lgkuqHkwfr* ^nfyr vkSj xSj nfyr lkfgR;* dh ppkZ djuk vfuok;Z&lh izfØ;k esa lfEefyr gksrk tk jgk gSA ,sls esa lkfgR; dh xq.koÙkk lac/a kh iz'u rks [kM+k gksrk gh gS lkFk gh nfyr eqfDr vkUnksyu Hkh fn'kkghurk dh fLFkfr esa igq¡prk fn[kkbZ nsrk gSA ;g ckr mYys[kuh; gS fd lkfgR; esa nfyr ,oa xSj nfyr nksuksa oxksZa ds ys[kdksa us nfyr eqfDr vkUnksyu esa viuk egÙoiw.kZ ;ksxnku fn;k gS vkSj eqfDr ds fy, fHkUu&fHkUu ekxZ dks viukus dh ckr dghA vkseizdk'k okYehfd] eksgunkl uSfe'jk;] lwjtiky] xq:nkl vkye] ukenso nlky vkfn vusdksa ds ys[ku esa bl psruk dks lgt gh ns[kk tk ldrk gSA nfyr lkfgR;dkjksa dh izfrfØ;koknh fopkj/kkjk esa dBksj ekDlZokn dks izcy gfFk;kj ds :i easa viuk;k x;k gSA vusd fo}kuksa ,oa lekt lq/kkjdksa us nfyr oxZ ds fodkl ,oa mRFkku ds fy, la?k"kZ fd;kA egkRek xka/kh us bUgsa ^gfjtu* dh laKk nhA Lora=rk ds ckn ;|fi nfyr oxZ ds fodkl ds fy, dkQh iz;Ru fd, x, fQj Hkh ;g oxZ lekt ds vU; oxksaZ ds thou Lrj ds cjkcj ugha igqap ik;k gSA nfyr leL;k ds pyrs vekuoh; O;ogkj ds fdLls ys[ku esa vdlj feyrs gSaA nfyr oxZ bl lkekftd vU;k; ds fo#) vkSj viuh vfLerk ds fy, la?k"kZ flQZ lkfgR; ds ek/;e ls gh dj ldrk gSA Hkkjrh; lekt ,oa lkfgR; esa nfyr fopkj/kkjk ,d l'kDr lkekftd vkUnksyu ds :i esa mHkj dj lkeus vk jgh gSA nfyr lkfgR; va/kfo'okl] HkkX;okn] iqutZUe lerk dk lkfgR; gS] ftldh ijEijk ckS)] ukFk&fl)ksa] larks vkfn ls gksrh gqbZ ;gk¡ rd igq¡ph gSA czkã.kokn ds bl ij Fkwdus ;k ukd&ekSag fldksM+us ls bldk dqN ugha fcxMs+xkA ;g ;qx dh ek¡x gSA vc ;g vk¡/kh jksds ugha :dsxhA nfyrksa dk okLrfod :i mudh vkRedFkkvksa esa gh vafdr gksrk gSA nfyr vkRedFkkvksa esa ys[kd vius lekt dk lEiw.kZ nkfjnz;] vKku] ;krukvksa] ihM+kvksa vkSj 'kks"k.k dk cM+k gh rh[kk vkSj ;FkkFkZ fp=.k djrs gSaA nfyr vkRedFkkvksa ds fo"k; esa MkW-Hkxoku nkl dk dguk gS] ^^vkRedFkk fy[kuk nfyrksa ds fy, Qk;nseUn gksxk] D;ksafd bl rjg u dsoy bfrgkl ftUnk jgsxk cfYd os vuqHko Hkh 1
js[kk lSuh
ts-vkj-,Q- 'kks/kkFkhZ fgUnh foHkkx ouLFkyh fo|k ihB jktLFkku
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ISSN : 2278-3067
Sangharsh/Struggle : e-Journal of Dalit Literary Studies
ftUnk jgsaxs tks xyr dke djus okyksa dh lgh rLohj rFkk Hkfo"; esa izsj.kk nsus dk tfj;k Hkh cu ldsaxsA** nfyr lkfgR; nfyrksa dh lkekftd fLFkfr dks Loj nsus dk dke djus ds lkFk&lkFk lekt esa lkekftd psruk vkSj vfLerk cks/k dks txkrh gSaA MkW- foey Fkksjkr us fy[kk gSa] ^^nfyr vkRedFkk,a vkt nfyr leqnk; ds fofHkUu vk;keksa dks vius vUnj lesV dj 'kks"k.k ds ml gj igyw dh ,d lekt'kkL=h; fpfdRld dh n`f"V ls phjQkM+ djds lkekftd O;oLFkk vkSj mlds vUrlZEcU/kksa dh iM+rky djrk gqvk fn[kkbZ nsrk gSA**4 nfyr lkfgR; ds ek/;e ls la?k"kZ ds u;s&u;s :i lkeus vk;s gSa vkSj nfyrksa dh lgh igpku gks ik;h gSA ^vius&vius fiatjs* ds ys[kd eksgunkl uSfe'kjk; ds fopkjksa es]a ^^fgUnh esa ftruh Hkh vkRedFkk,a vk,axh] nfyr lkfgR; dk Qyd mruk gh c<+sxkA**5 nfyr vkRedFkkdkjksa us viuh vkRedFkkvksa ds ek/;e ls nfyr leqnk; dh xjhch] xqykeh vkSj ;kruk dh fny ngykus okyh tks rLohjsa fpf=r dh gSa os okLro esa ljkguh; gSaA MkW- ';kSjkt flag cspSu viuh vkRedFkk ^pekj* esa nfyrksa ds lkFk lo.kksZa dk tks O;ogkj jgk] mlds fo"k; esa fy[krs gSa] ^^/kU; gS esjk ns'k HkkjrA fdl oxZ ls c<+dj gS ;g ns'k tgka esjh eka&cguksa dh rqyuk i'kqvksa ls dh tkrh gS vkSj muls i'kq tSlk vkpj.k fd;k tkrk gSA ----lfn;ksa ls 'kCnksa ds iRFkj Qsd a s tkrs jgs gSa gekjh vksjA ge muds lsod tks Bgjs] rks vkt eSa bUgsa okil djrk gwaA Lohdkj gks gtwjA nfyr ykSVkuk pkgrk gS vkidks vkidh Hkk"kk] vkidk O;ogkjA** mDr iafDr;ksa esa ys[kd ds eu esa O;oLFkk ds izfr Hkjs vkØks’k dk fp=.k gqvk gSA izd`fr ds i'pkr euq"; dh nwljh ikB'kkyk mldk lkekftd ifjos'k gksrk gS] ysfdu Hkkjrh; lekt o.kZ vkSj tkfr&O;oLFkk ij vk/kkfjr gSA lo.kZ lekt LokFkZ ds fy, nfyrksa dk bLrseky djrk jgk gSA ^twBu* esa vkseizdk'k okYehfd us fgUnw lekt dh fod`fr;ksa dk izkekf.kd inkZQk'k fd;k gSA o.kZ&O;oLFkk us nfyrksa dks ,sls ?kko fn, gSa tks vlguh; gSaA ys[kd ^twBu* ds ek/;e ls xkao ds Hkhrjh thou dh rLohj fn[kkrs gSa] ^^vLi`';rk dk ,slk ekgkSy fd dqÙks&fcYyh] xk;&HkSal dks Nwuk cqjk ugha Fkk] ysfdu ;fn pwgM+s dk Li'kZ gks tk, rks iki yx tkrk FkkA lkekftd Lrj ij bUlkuh ntkZ ugha FkkA os flQZ t:jr dh oLrq FksA dke iwjk gksrs gh mi;ksx [kRe] bLrseky djks] nwj Qsd a ksA**6 bl rjg dh izFkkvksa dks rksM+dj nfyr lekt esa cjkcjh ds O;ogkj dh vis{kk c<+sxh vkSj vkRelEeku Hkh tkxsxkA ys[kd lwjtiky pkSgku ds vUnj Hkh vkRelEeku dwV&dwV dj Hkjk gSA vk'kk jkuh Ogksjk dks vkØks'k Hkjs 'kCnksa esa pk; ihus dks euk djrs gSa vkSj viuh izfr"Bk dks en~nus tj j[krs gq, dgrs gSa ] ^^ugha ihuh eSaus rqEgkjh pk;] rqEgkjs bl ,d di pk; esa djksM+kas nfyrks dk vieku Hkjk gSA vieku ds ?kwaV ckj&ckj ihus dh vknr vc eSa Hkwy pqdk gwaA**6 lwjtiky pkSgku us fgUnwoknh ekufldrk dk fod`r psgjk n'kkZdj nfyrksa ds lEeku ds lokyksa dks mBk;k gSA Hkwfedk esa vkRedFkk fy[kus ds mn~ns'; dks Li"V djrs gq, fy[kk gS] ^^esjk bl vkRedFkk dks fy[kus dk mn~ns'; Hkh ;gh gS fd leLr lekt ds yksx bls i<+sa vkSj vius bnZ&fxnZ cqus gq, lkft'k tky dks le>sAa ;fn bl iqLrd ls Hkkjrh; lekt ds yksxksa dks tksM+us okys jLls dks dksbZ NksVk /kkxk Hkh cu ldk rks eSa bls lkFkZd le>waxkA**7 lwjtiky pkSgku us vkRedFkk ^frjLd`r* esa laLd`r ds v/;kid osniky 'kekZ ds fo"k; esa fy[kk gS fd og tkfr dk vksNkiu fdl rjg ;kn fnykrs jgrs FksA ,d fnu lwjtiky dh vksj ladsr djrs gq, dgk Fkk] ^^;fn ns'k ds lkjs pwgM+s&pekj i<+ fy[k x, rks xyh&ekSgYyksa dh lQkbZ vkSj twrs cukus dk dk;Z dkSu djsxk\** bl dFku ls Li"V gks tkrk gS fd 'kgj ds Ldwy dk v/;kid nfyr dks xyh&ekSgYyksa dh lQkbZ vkSj twrs cukus ds fy, vui<+ j[kuk pkgrk gS vkSj xkao dk v/;kid [ksrksa esa dke djus ds fy,A blh rjg vkRedFkk ^vius&vius fiatjs* esa tc ih-Vh- baLVªDVj Ldwy esa onhZ dk eqvk;uk djrs gSa] rks ys[kd vkSj muds nfyr lkfFk;ksa dk vieku djrs gq, dgrs gSa] ^^vcs rqels i<+us ds fy, dkSu dgrk gSA cl twr& s pIiy cukvks vkSj vkjke ls jgksA pys vkrs gSa llqjs u tkus 8 dgka&dgka lsA** blh izdkj dkS'kY;k cSla=h viuh vkRedFkk ^nksgjk vfHk'kki* esa vius thou ds ;FkkFkZ dks] f'k{kdksa ds Øwj O;ogkj dks vkSj lkekftd tkfr; vR;kpkjksa dks mtkxj djrs gq, fy[krh gSa] ^^tc eSaus dU;k ikB'kkyk esa ikapoh d{kk esa izos'k fy;k rc Ldwy dh Qhl T;knk Fkh] ,d :i;s ckjg vkusA cPpksa dh Qhl nsuk eka&cki ds lkeF;Z ds ckgj FkhA ckck us gSMfeLVªsl ls cM+h fourh dh fd os Qhl
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April to Sept., 2014 Vol. 03, Issue 02 & 03
ugha ns ldrsA cgqr eqf'dy ls og eku xbZ vkSj dgk i<+kbZ vPNh u djus ij fudky nsxhA ckck us gSMfeLVªsl ds pj.kksa ds ikl viuk flj >qdk;k nwj ls] D;ksafd os vNwr Fks Li'kZ ugha dj ldrs FksA**9 vr% nfyr lkfgR; ds v/;;u ls ;g izrhr gksrk gS fd vkRedFkkdkjksa ds vrhr esa lq[kn ;knsa dksbZ ugha gSa] flQZ ?kksj nfjnzrk] xanxh] vieku esa fcrk, fnu vkSj cpiu] tokuh lHkh tkfr dh ekj ls xzflr gSaA xjhc gksus ds lkFk vkfFkZd&lkekftd 'kks"k.k mudh ftUnxh dks vkSj Hkh cnrj cuk nsrk gSA nfyrksa ds ikl jkst+h&jksVh dk dksbZ oSdfYid lk/ku ugha Fkk] blhfy, lo.kksZa ds ?kjksa dh lQkbZ] ejs gq, tkuojksa dks mBkuk vkSj mudh [kky mrkjuk] lo.kksaZ ds ?kjksa ls twBu ykdj isV Hkjuk tSls f?kukSus dk;Z mUgsa djus iM+rs FksA th&rksM+ esgur djus ds ckotwn Hkh nfyrksa ds fgLls esa D;k vkrk FkkA mDr lkfgR; ds v/;;u ls izrhr gksrk gS fd Hkkjrh; o.kZ&O;oLFkk us nfyr tkfr nfyr vkRedFkk,a nfyr lekt dh leL;kvksa ls gekjk ifjp; djokrh gSa ftldh okLrfodrk ls ge vufHkK FksA ;fn yksx ml lkekftd ftUnxh ls ifjfpr Hkh Fks] rks mlls Vdjkus dk lkgl mUgksua s dHkh ugha fd;kA nfyr vkRedFkkdkjksa us tgka O;oLFkk ds izfr viuk vkØks'k O;Dr fd;k gS ogha nfyrksa ds mRFkku ,oa fodkl ds fy, muds vf/kdkjksa dh lqj{kk lqfuf’pr djus dk vkg~oku Hkh fd;k gSA nfyr lkfgR; dh lcls cM+h miyfC/k jgh gS fd buds ek/;e ls izR;sd ys[kd ;gh lUns'k nsuk pkgrs gSa fd lekt esa izR;sd O;fDr dh igpku balku ds :i esa gks] u fd tkfr ds :i esAa tkfr&mitkfr ls tqM+s HksnHkko dks nwj dj f'kf{kr cukus] laxfBr gksus vkSj la?k"kZ djus dh Hkh izsj.kk nsrs gSaA vius&vius vuqHkoksa ds vk/kkj ij ys[kdksa us /keZ vkSj laLd`fr ds uke va/kfo'oklks]a :f<+;ksa vkSj xyr jhfr&fjoktksa ij xgjk vk{ksi fd;k gSA lanHkZ 123456789-
xzaFk lwph % f'kojke okeu vkIVs ] laLd`r&fgUnh dks'k] eksrhyky cukjlhnkl] fnYyh] i`- 58 jkepUnz oekZ] ekud fgUnh dks'k] [k.M&3] i`- 35 ikfjHkkf"kd 'kCnkcyh] Hkkx&1] i`- 284 ekrk izlkn] nfyr lkfgR; esa izeq[k fo/kk,aA eksgunkl uSfe'kjk;] vfLerkvksa ds la?k"kZ esa nfyr lektA eksgunkl uSfe'kjk;] vius&vius fiatjsA vkseizdk'k okYehfd] twBuA lwjtiky pkSgku] frjLd`rA dkS'kY;k cSla=h] nksgjk vfHk'kkiA
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ISSN : 2278-3067
Sangharsh/Struggle : e-Journal of Dalit Literary Studies
समभहत्य व भसनेमम : शभियमँ एवं सीममएँ ऄभन्तमम लसह1
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ISSN : 2278-3067
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Sangharsh/Struggle : e-Journal of Dalit Literary Studies
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ISSN : 2278-3067
April to Sept., 2014 Vol. 03, Issue 02 & 03
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ISSN : 2278-3067
April to Sept., 2014 Vol. 03, Issue 02 & 03
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Sangharsh/Struggle : e-Journal of Dalit Literary Studies
मीभडयम समभहत्य संस्कृ भत और पयमदवरण में ऄंत: सम्बन्ध ऄभनल मीणम1 मीभडयम:“सम्पूणद भवश्व के भलए ‘ग्लोबल भवलेज’ शब्द कम प्रयोग गोवमदचोव ने 1985 में ददयम थम |”1 और यह प्रयोग मीभडयम की िूभमकम में जोड़े तो कोइ अपभत्तजनक नहीं है क्योंदक जनसंचमर के भवकभसत ममध्यम के रूप में सममने अतम है जनसंचमर के ममध्यमों से ही कोइ सन्देश यम सूचनम-भवचमर वतदममन में एक समथ बहुत बड़े जन समूह तक पहुंचमयम जमतम है | मीभडयम ऄतीत, वतदममन और िभवष्य तीनों कमलों को समभहत्य संस्कृ भत और पयमदवरण के ऄंत: सम्बन्ध में “यि भवश्वं िवत्येकं नीडं ऄथवदवेद की यह िमवनम सम्पूणद भवशव को एक घोंसले के रूप में देखती है |”2 ठीक ईसी प्रकमर मीभडयम जन-जन को एक दूसरे से जोड़कर समन्वय स्थमभपत करतम है | आस संदिद में एस्ले मौतंग्यू तथम लमयड मेटशन ऄपने शब्दों में कहते है दक “वे ऄसंख्य ढंग भजससे ममनवतम कम सम्बन्ध रखम जम सकतम है के वल शब्दों यम संगीत भचिों यम मुद्रण द्वमरम संकेतों यम ऄंग प्रदशदन शमरीररक मुद्रम यम पभियों के परो से सिी की अँखों तथम कणों तक संदश े पहुंचनम ही जन संचमर है |”3 समभहत्य कम आभतहमस दशदन :- समभहत्य के आभतहमस में हम समभहभत्यक रचनमओं कम ऄध्ययन ऐभतहमभसक पररप्रेक्ष्य में करते है | अचमयद शुक्ल के ऄनुसमर “समभहत्य के आभतहमस को जनतम की भचत्तवृभत्त कम आभतहमस ममनते है जनतम की भचत्तवृभत्त तत्कमलीन पररभस्थभतयों से पररवर्मतत होती है ऄत : सभहत्य कम स्वरूप िी आन पररस्थभतयों के ऄनुससमर बदलतम है |”4 कमर लमआक के ऄनुसमर :- “दकसी रमष्ट्र के कमव्य कम आभतहमस वहम के धमद, रमजनीभत और भवज्ञमन के आभतहमस कम समर होतम है कमव्य के आभतहमस में लेखक को रमष्ट्र के ईच्चतम लक्ष्य, ईसकी िममगत ददशम और भवकमस को देखनम ऄत्यंत अवश्यक है | आससे रमष्ट्र कम भनममदण होतम है |”5 “समभहत्य ममनव सममज के भवभवध िमवों एवं भनत नवीन चेतनम की ऄभिव्यभि है दकसी कमल भवशेष के समभहत्य की जमनकमरी से तद्युगीन ममनव सममज को समग्रत: जमनम जमतम है|”6 समभहत्यकमर :- संस्कृ भत में जीवन की सरसतम व् कोमलतम कम पररचय प्रमप्त करतम है | मीभडयम समभहत्य संस्कृ भत और पयमदवरण में ऄंत: सम्बन्ध में सत्यं भशवं सुन्दरम, कम रूप देखनम व ददखमनम चमहतम रहतम है | संस्कृ भत कम ऄथद :- “संस्कृ भत शब्द ‘सम’ ईपसगद पूवदक ‘कृ ’ धमतु से भनष्पन होतम है यह ईपसगद पररष्कृ त ऄथवम पररममर्मजत करने के िमव कम सूचक है आसी प्रकमर ‘संस्कृ त’ ऄथवम ‘संस्कमर’ शब्द िी भनष्पन हुए है | संस्कृ त शब्द के सममन ‘संस्कृ भत’ शब्द में िी पररममजदन ऄथवम संस्कृ भत से तमत्पयद ममनव की ईन भवशेषतमओं से भलयम जमतम है | भजनकम ईभचत मूल्यों के प्रकमशन एवं ईत्पमदन में होतम है | वस्तुत संस्कृ भत जीवन के महत्वपूणद एवं समथदक रूपों की अत्म चेतनम कहीं जम सकती है |”7 िमरतीय संस्कृ भत के ऄंग:अध्यमभत्मकतम:- जो सम्पूणद जगत में ऄपनी ही अत्मम कम प्रसमर देखतम है | ऄत: िमरतीय संस्कृ भत की ऄभिव्यभि अध्यमत्म-िमवनम के ममध्यम से िी हुइ है |
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ऄभनल मीणम (पीएच. डी.)
रमजस्थमन भवश्वभवद्यमलय, जयपुर
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ISSN : 2278-3067
April to Sept., 2014 Vol. 03, Issue 02 & 03
जगत और जीवन को सत्य समझ कर ही हममरे ऊभष-मुभनयों ने जीवन में चमर पुरुषमथद (धमद, ऄथद, कमम और मोि) भनधमदररत दकये है |”8 िमरतीय भवचमरकों ने जीवन को ऄध्यमभत्मक, िौभतक और नैभतक दृभष्ट से ईन्नत करने के भलए ही ‘पुरुषमथद’ के ममध्यम से ही सम्िव बतमयम है | समन्वय बुभद्ध :– “समन्वय से तमत्पयद सममंजस्य से है | तुलसीदमस जैसे महमत्मम ने समन्वय बुभद्ध से ही कमम भलयम थम ईनहोंने शैव और वैष्णवों कम ज्ञमन और िभि कम तथम ऄद्वैत और भवभशष्टमद्वैत कम समन्वय दकयम थम | अधुभनक कभवयों में प्रसमद ने ऄपने ग्रन्थ कमममयनी में िी ज्ञमन, आच्छम और दियम में समन्वय स्थमभपत दकयम | ममनव कल्यमण के भलए यह समन्वय अवश्यक बतलमयम गयम है | वणद व्यवस्थम ने िमरतीय सममज को सदम मयमददम में िी रखम और ईसमे ऄनैभतकतम के प्रवेश को यथम सम्िव रोकम है | ब्रमह्मण, िभिय, वैश्य और शुद्र | प्रकृ भत प्रेम :- प्रकृ भत प्रेम कम िमरतीय सस्कृ भत कम ईल्लेखनीय ऄंग कहम जम सकतम है | प्रकृ भत में धरती, वृि, पौधे, िल-िू ल, ऊतुए, धूप-वषमद को तो स्थमन प्रमप्त है | भहममलय जैसे पवदत और देश में बहने वमली नददयों को िी भवशेष स्थमन प्रमप्त है, सूयद-चन्द्रमम और तमरे िी प्रकृ भत के ऄंग है | आनकम दशदन शुि ममनम गयम है | कहने कम तमत्पयद है दक प्रकृ भत प्रेम िमरतीय संस्कृ भत में पूरी तरह व्यमप्त है | ऊग्वेद में कहम गयम है ‘एकं सद्य भवप्रम बहुधम वदभन्त’ ऄथमदत सत्य एक है दकन्तु ईनकी व्यमख्यम ऄनेक प्रकमर से करते है|”9 मीभडयम ऄपने ममध्यम के द्वमरम एक जन से दूसरे जन को दुभनयम को दूसरी दुभनयम से पररभचत करमने में ईनकी सजीव एवं भनजीव भस्थभतयों की पररभस्थयों के ऄनुसमर अदमन-प्रदमन करने में बेहद अश्चयद जनक िूभमकम के समथ समग्र रूप में ऄपनी पहचमन बनमये हुए है | अज मीभडयम की व्यमपकतम समभहत्य, संस्कृ भत और पयमदवरण के ऄंत: सम्बन्ध में ऄनेक प्रकमर से सममभहत है जैसे समभहत्य दकसी िी िमषम यम समय भवशेष से जुड़म रहम हो वह पररस्थीयों से जुड़कर ऄपने रूप में व ऄपने दृभष्टकोण में पररवतदन कर ऄपने ममध्यम से (व्यभि भवशेष ) अम जन से लेकर भवभशष्ट जन तक गरीबों से ऄमीरों तक, कृ भिम जगत से लेकर प्रकृ भत जगत तक यथमथद से लेकर कल्पनम तक (मभष्तक ज्ञमन भवज्ञमन) से लेकर िमवनम तक समभहत्य ने (मनुष्य) प्रमणी जगत की सभ्य सममज की रूप रे खम को ऄभिव्यि दकयम है | समभहत्य कम अधमर प्रकृ भत प्रेम होनम समभहत्य कमर की भववशतम नहीं जबदक समभहत्यकमर की समथदकतम है | संस्कृ भत ने िी ऄपनी प्रमचीनतम व नवीनतम को प्रकृ भत की गोद में ही प्रममण व अधमर प्रमप्त दकयम है | “पयमदवरण-: परर+अवरण हममरे चमरों तरि िै लम अवरण ही पयमदवरण के रूप में जमनम जमतम है | भजसके भबनम मीभडयम संस्कृ भत, समभहत्य और पयमदवरण में ऄंत: सम्बन्ध झूठम सम जमन पड़तम है | पयमदवरण कम वैज्ञमभनक ऄथद ‘वमतमवरण’ वमतमवरण कम तमत्पयद ममनव के िौभतक जैसे वमयु, मृदम, जल और सूयद कम प्रकमश, वषमद, तमप | जैभवक जैसे सूक्ष्म जीव पेड़, पौधे, पशु-पिी समममभजक तथम संस्कृ भत कमरकों, रीभतररवमज एवं दियम कलमप से है जो मनुष्य को प्रिभवत करते है | ऄत: दकसी िी जीव व समूह के चमरों और भवद्यममन पररभस्थभतयमं जो दक जीव समूह को प्रिमभवत करती है, कु ल भमलमकर ईस जीव यम जीव समूह कम पयमदवरण कहलमती है | हममरे देश की प्रमचीन परम्परम ही ऐसी है, भजसमे सूयद, पृथ्वी, जल, ऄभि, वनस्पभत सिी को पूज्य ममनम गयम है | भजसमे जल, वन, वनस्पभत, व जीव की सुरिम स्वत: हो जमए | एक ईत्तम जीवन भजसमें ऄच्छी गुणवत्तम हो आसके भलए वमतमवरण की गुणवत्तम अवश्यक है | जल जीवन है वमयु प्रमण है व िूभम अवमस है, आसभलए भजस वमतमवरण में हम ऄपनम जीवन पूरम करते है, वह वमतमवरण हममरे भलए ऄभत महत्वपूणद है | समभहत्य :- ममवन जगत को प्रकृ भत से संस्कृ भत यम संस्कृ भत ममनव जगत को सभ्य सममज से प्रकृ भत से शुद्ध रूप में जोडती है ठीक ईसी प्रकमर मीभडयम ऄपने भवभिन ममध्यमों के द्वमरम ऄतीत से वतदममन और िभवष्य की और भनरं तर जोड़ने यम समन्वय स्थमभपत करने कम अधुभनकतम प्रयमस है जो हममरे पयमदवरण में सजीव व भनजीव दोनों एक दूसरे के समथ प्रभतदियम करते हैं | लेदकन आन दियमओं से ईत्पन्न होने वमले ऄसंतुलन कम पररणमम हमें समभहत्य, संस्कृ भत और पयमदवरण के ऄंत:सम्बन्ध में मीभडयम के ममध्यम से देखने को भमलतम है | जैसे शुद्ध वमयु में श्वमस लेनम एक सुखद ऄनुिव है ठीक वैसे ही मीभडयम में समभहत्य, संस्कृ भत और पयमदवरण कम ऄंत:सम्बन्ध शुद्ध रूप में ऄगर नहीं होतम है तो वह प्रिमव समग्र मीभडयम से जुड़े स्रोतों पर पड़ेगम |”10
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April to Sept., 2014 Vol. 03, Issue 02 & 03
ISSN : 2278-3067
Sangharsh/Struggle : e-Journal of Dalit Literary Studies
“लोकतंि की मजबूती में मीभडयम की िूभमकम:- आस पर िी सवमल ईठमनम बेहद जरूरी है यह प्रश्न मेरम नहीं अम जनतम कम है | हममरे लोकतंि कम चौथम स्तम्ि खम जमने वमलम यह िमरतीय मीभडयम क्यम सच में लोकतंि कम मजबूत स्तम्ि है ? और क्यम हमें आसकी भनष्पितम पर पूणद भवश्वमस करनम चमभहए ? ये सवमल मेरे न होकर देश की अम जनतम के हैं | मैंने जो देखम ईससे मुझे लगम की िमरतीय मीभडयम को रुइ कम पहमड़ खड़म करनम बहुत ऄच्छे से अतम है और आनकम एक ममि ईद्देश्य ऄभधक से ऄभधक भवज्ञमपन और चैनल की टी. अर. पी. को बढ़मनम है | ‘ऄन्नमजी िी एक रुइ के पहमड़ कम ही ईदमरण है खैर ईनके भवषय पर मैं बमद में अउँगी | पहले मैं मीभडयम को लेकर ही ऄपनी दो बमत कह दूँ | मेरम ममननम है दक िमरतीय मीभडयम वह संस्थमन है जो देश के अम अदमी की िमवनमओं को ऄच्छे से जमनतम है और ईसे पतम है दक क्यम ददखमयम जमये और क्यम ददखमने से लोग लखचे अयेंगे और ईनके मन के ऄनुसमर ज्यमदम ईपस्थभत दजद करमयेंगे | िमरतीय मीभडयम कम िेि वैसे तो बहुत वृहद है लेदकन देश कम िलम यम बुरम नम बतमकर के वल सूचनमएं देनम आनकम एक ममि ईद्देश्य है | मेरम ममननम है दक िमरतीय मीभडयम जन िमवनम को जगम कर िी ऄपनम ही लक्ष्य समधनम चमहतम है | ऄगर मेरी बमत दकसी मीभडयम िमआयों को बुरी लगे तो खेद प्रकट करनम चमहतम हँ | मैं अम िमरतीय हँ | और मेरी भसिद ये चमहत है दक मीभडयम ऄपने कतदव्य के भलए सजग हो और देश सेवम को ऄपनम एक ममि लक्ष्य बनमकर देश को जोड़ने और देश की समस्यमओं को ईजमगर करने में ऄहम िूभमकम भनिमएं |”11 िमरतीय संस्कृ भत की महतम :- “िमरतीय संस्कृ भत भवश्व के आभतहमस में भवशेष महत्त्व रखती है | यह संसमर की प्रमचीनतम संस्कृ भतयों में से है | मोहनजोदड़ो की खुदमइ के बमद से यह भमश्र, मेसोपोटमभमयम की पुरमनी सभ्यतमओं के समकमलीन समझी जमने लगी है | प्रमचीनतम के समथ आसकी दूसरी भवशेषतम ईिर कर अती है | चीनी संस्कृ भत के ऄभतररि पुरमनी दुभनयम की ऄन्य सिी मेसोपोटमभमयम की सुमेररयन, ऄसीररयन, बेबीलोभनयन और खमल्दी प्रिृभत तथम भमश्र, इरमन, यूनमन और रोम की संस्कृ भतयों कमल के करमल ममि में समम चुकी है | ऄत: आन सिी तथ्यों से ईिरकर सममने अतम की मीभडयम समभहत्य, संस्कृ भत और पयमदवरण में घभनष्ठ सम्बन्ध है |”12 संदिद सूची 1.
प्रभतयोभगतम दपदण / ऄिू बर /2004 /पृष्ठ संख्यम -605
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वही, पृष्ठ संख्यम -606
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प्रयोजन परक भहन्दी / भवजयकु ल श्रेष्ठ /ऄध्यमय- 10/ पृष्ठ संख्यम-128
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प्रभतयोभगतम समभहत्य सीरीज /कोड 965 /2005 /भहन्दी समभहत्य कम आभतहमस, पृष्ठ संख्यम-22
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वही, पृष्ठ संख्यम-23
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वही, पृष्ठ संख्यम-25
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िमरतीय संस्कृ भत, डॉ. देवरमज, पृष्ठ संख्यम-21
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िमरतीय संस्कृ भत के अधमर, हररशंकर शममद, पृष्ठ संख्यम-16
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संस्कृ भत के चमर ऄध्यमय, रममधमरी लसह, पृष्ठ संख्यम-85
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Lili karmakar, मंगलवमर 31 जनवरी, 2012,
12.
http://hi.wikipedia.org/s/6kf3
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Sangharsh/Struggle : e-Journal of Dalit Literary Studies
ISSN : 2278-3067
April to Sept., 2014 Vol. 03, Issue 02 & 03
ओमप्रकमश वमल्मीदक की कहमभनयों में दभलत चेतनम (भवशेष संदिद – “सलमम” कहमनी संग्रह) ममली भवठोबम1 ओमप्रकमश वमल्मीदक दभलत समभहत्य के मूधदन्य भवद्वमन थे लहदी में ईन्हें कहमनीकमर, कभव तथम दभलत लेखक के रुप में भवशेष ख्यमभत प्रमप्त हुइ है यह ईनकी ऄनवरत समधनम और और भनरं तर तप कम समभहभत्यक िल है
ईनके व्यभित्व और ऄभिव्यभि से ईनकम कृ भतत्व ऄलग नहीं दकयम जम सकतम ओमप्रकमश वमल्मीदक
कमदशील, संवेदनशील, िमवुक, स्वमभिममनी, दयमवमन, अस्थमवमन, प्रेरणमदमयी व्यभित्व के धनी थे ईन्होंने दभलत समभहत्य के ममध्यम से सममज में सममनतम लमने कम कम प्रयमस दकयम तथम आस प्रयमस में कइ हद तक सिल िी हुए अपने लहदी समभहत्य में ऄभिव्यभि द्वमरम ऄनेक भवधमओं को समृध्द करने कम िरसक प्रयमस दकयम है आन भवधमओं के ममध्यम से वमल्मीदक जी दभलत समभहत्य को सममज के सममने रखते हैं दभलत जीवन की पीड़मएँ ऄसहनीय और ऄनुिव-दग्ध है ऐसे ऄनुिव जो समभहभत्यक ऄभिव्यभियों में स्थमन नहीं पम सके एक ऐसी सममज के नक्शे में हमने समँसे ली है, जो बेहद िू र और ऄममनवीय है दभलतों के प्रभत ऄसंवेदनशील िी है अपने ईसे ऄपनी कृ भतयों में व्यि दकयम है ओमप्रकमश वमल्मीदक की कृ भतयमँ सददयों कम संतमप (कभवतम संग्रह), बस! बहुत हो चुकम (कभवतम संग्रह), जूठन(अत्मकथम), ऄनेक कथम संकलनों एवं कभवतम संग्रह में रचनमएँ संकभलत, ‘प्रज्ञम-समभहत्य’ के दभलत-समभहत्य भवशेषमंक कम ऄभतभथ, सम्पमदन, पिपभिकमओं में लेख, कहमभनयमँ और कभवतमएँ प्रकमभशत, भवभिन्न िमषमओं में कभवतमएँ और कहमभनयमँ ऄनूददत हुइ हैं सलमम कहमनी व दभलत चेतनम : बहुअयममी कहमभनयों कम कथ्य ओमप्रकमश वमल्मीदक है ईनकी कहमनी के कथ्य को समममभजक, पमररवमररक, अर्मथक और रमजनैभतक अदद में भविमभजत दकयम जमतम है “सपनम” कहमनी में भशरोड़कर जी सपने को समकमर करने की आच्छम है ईसमें वह सिल िी होते हैं और आसी कहमनी (सलमम) में समंप्रदमभयकतम को िी ददखमयम गयम है और आस कहमनी में दभलतों को सममज के वररष्ठ लोग दकस नजर से देखते है, वह िी ददखमयम गयम है “बैल की खमल” कहमनी में समंप्रदमभयकतम के समथ-समथ दभलतों की रोजी-रोटी ईनकम गमँवों में स्थमन कै से है, ईसको हम देख सकते है जैसे गमँव में बैल मर जमतम है तो ईसको गमँव से बमहर करने के भलए दभलत ही चमभहए आस कहमनी में दभलत पमि कमले और िूरे है आनकम गमँव में कै से ऄपममन होतम है वह दभलत चेतनम के रुप में ददखमयम गयम है “िय” कहमनी में एक दभलत पररवमर सममज में कै से रहनम है ईसको ददखमयम गयम है आसमें मुख्य पमि ददनेश, दकशोर और रममप्रसमद भतवमरी है रममप्रसमद भतवमरी को पतम नहीं है दक ददनेश और दकशोर
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ममली भवठोबम
शोधमथी, मौलमनम अजमद नेशनल ईदूद युभनवर्मसटी, हैदरमबमद-500032 (अं.प्र)
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ISSN : 2278-3067
Sangharsh/Struggle : e-Journal of Dalit Literary Studies
दभलत है और वे िी रममप्रसमद भतवमरी को डर के ही ऄपनम जीवन भबतमते है रममप्रसमद भतवमरी ने दभलतों के बमरे में बहुत बमर गमली-गलौज की िमषम प्रयोग की है ददनेश ने ऐसे िणों में चुप्पी समध ली थी “गोहत्यम” कहमनी में प्रमुख पमि पंभडत रममसरन, सुक्कम और गमँव के मुभखयम है पंभडत रममसरन को सुक्कम के पत्नी के ईपर मन भखचतम है तब वह सुक्कम को बोलतम है “सुक्कम तेरी ए लुगमइ को अये दो मभहने हो गये और वह ऄिी तक हवेली में नहीं अयी तेरी लुगमइ ने कु छ जमदू कर ददयम है कल ईसे हवेली िेज देनम ” गमँव के मुभखयम जी ने अदेश ददयम आस अदेश के समथ मुभखयम पीढ़ी दर पीढ़ी से चली अ रही पध्दभत को चलमनम चमहतम है सुक्कम को यह बमत पसंद नहीं है तब सुक्कम ने वह हवेली में नहीं अयेगी कहकर हवेली से बमहर हो जमतम है सुक्कम के उपर भबनम कमरण से गोहत्यम कम पमप कमयद जोड़ ददयम ददयम जमतम है और सुक्कम भनरमपरमधी रहते हुए िी ईसको ऄपरमधी समझ कर ईसके हमथ में जलते हुए िमल दे कर भशिम दी जमती है यहमँ दभलतों को गमँव के मुभखयम लोग भबनम कमरण से कै से सजम देते है ददखमयम गयम है “ग्रहण” कहमनी में प्रमुख पमि चौधरी के पररवमर, रमेसर और भबरम की बह है आसमें एक चौधरी घर की औरत दभलत रमेसर की ओर कै से अकर्मषत होती है और ईसकी मनोकममनमओं को कै से वह पूरम करनम चमहती है, ईसकम पभत रहते हुए िी वह रमेसर को क्यों चमहती है यह बहुत ही ममर्ममक रुप से ददखमयम गयम है “भबरम की बह” कहमनी में ठीक ग्रहण कहमनी के भवपररत ददखमयम गयम है दक कै से रमेसर कम मन ईस भबरम की बह की ओर लखचतम है ‘भबरम की बह’ समेसर के भमलन से रमेसर को एक कट्टम गेहँ तो भमलम थम भजसे पेट कम अग से थोड़ी सी रमहत ऄवश्य भमली थी, परन्तु मन की िूख मर गयी थी आस कहमनी में यह ददखमयम गयम है दक पभत-पत्नी के बीच के संबंध कै से टू टे रहते है, बड़े घर की बह दभलत रमेसर के उपर कै से अकर्मषत होती है “सपनम” कहमनी में ब्रमह्मण नटरमज और रुभष के बीच में हो झगड़म शुरु हो जमतम है गौतम को लेकर मंददर में मूर्मत प्रभतष्ठमपन है और गौतम औरत और बच्चे को लेकर अगे रहते है नटरमजन को वह पसंद नहीं है क्योंदक गौतम दभलत है नटरमजन दभलतों को कु चलनम चमहतम है पूरे गमँव में दंगम िै ल जमतम है आसमें यह प्रस्तुत दकयम गयम है दक दभलतों को पंभडत ब्रमह्मण लोग दकस नजर से देखते है, ईनको कौनसी जगह पर रखनम चमहतम हैं “सलमम” कहमनी में वर्मणत पमि हरीश और कमल है ईनकम सम्बंध तो बहुत ही ऄच्छम है, लेदकन ईन दोनों के पररवमर में जो दभलतों के बमरे में सोच-भवचमर है, वे लोग दभलतों को पूरे नीच समझते हैं ऐसे ही हममरे सममज में दभलतों के समथ िी हो रहम है भनष्कषदत: हम कह सकते है दक वमल्मीदक जी ने ऄपनी कहमभनयों के कथ्य में गरीबी, शोषण, दभलत एवं शोषण, दभलत एवं शोषण मुभि के भलए संघषद रत व्यभियों कम भचिण दकयम है भनम्न वगद की भस्थभत, अकमंिम, समममभजक भवषमतमएँ, ऄंधभवश्वमस, ममनवीय संवेदनमएँ मनुष्य-मनुष्य के बीच िै ली हुइ जमतीय िमवनम को प्रस्तुत दकयम है आन कहमभनयों में भचभित दभलत चेतनम को ईजमगर कर दभलत सममज को एक नइ ददशम देने कम प्रयमस हुअ है लहदू सममज व्यवस्थम के तहत सददयों से होते अ रहे शोषण को और दभलत सममज के ईत्पीड़न को ईस दभलत सममज से रुबरु करमने कम एक सिल प्रयमस हुअ है
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ISSN : 2278-3067
April to Sept., 2014 Vol. 03, Issue 02 & 03
‘झीनी झीनी बीनी चदररयम’ ईपन्यमस में मुभस्लम जन-जीवन” गणेश कमलघुग1े लहदी कम ईपन्यमस समभहत्य देखम जमए तो स्वतंितम पुवदकमलीन ईपन्यमसों से लेकर अज तक हैं भजसमें मुभस्लम सममज कम भचिण भवभिन्न पमिों के ममध्यम से दकयम गयम है मुभस्लम भवमशद को ऄल्पसंख्यंक भवमशद के नमम से िी जमनम जमतम है स्वतंितम के बमद िमरतीय सममज में भहन्दू और मुभस्लम लेखकों द्वमरम ईपन्यमस बहुत ममिम में भलखे जमने लगे भजसमें िमरतीय सममज को भवभशष्ट रुप से भचभित दकयम गयम है ईस समय में िमरत में लहदूओं के समथ-समथ मुभस्लम िी भनवमसी थे और अज िी है वे िमरतीय सममज कम एक ऄभिन्न ऄंग है जब िमरतीय सममज की बमत अती है तो छोटे से छोटे बच्चे के मूँह से बमत भनकलती है दक िमरत में ऄनेक धमद, पंथ, और जमभतयों के लोग रहते है ईनमें एकतम और िमइचमरम है स्वतंितम के ददन ऄपने अप नमरम भनकलतम है- “भहन्दू, मुभस्लम, भशख, इसमइ - हम सब है िमइ-िमइ” िमरत के आभतहमस को देखम जमए तो िमरत में मुसलममन एक अिमणकमररयों के रुप में अए िमरतीय शमसकों के िीतर अपसी मतिेद और संकुभचत रमष्ट्रीय िमवनम के कमरण मुसलममनों नें िमरत को ऄपने ऄभधन दकयम बमद में सब लोग अपस में भमल जुलकर रहने लगे ऄंग्रज े ों के अने के बमद ईनके ऄन्यमय और ऄत्यमचमर के भखलमफ़ भवद्रोह दकयम ऄपनी स्वतंितम के भलए िमरतीय एक हुए िमरतीय स्वतंितम संग्रमम जब शुरु हुअ तो लहदू और मुसलममनों ने भमलकर ईनकम सममनम दकयम िमरत स्वतंि हुअ लेदकन ऄंग्रेजों की कू टनीभत के कमरण िमरत-पमदकस्तमन कम भविमजन हुअ धमद के नमम पर ईनको अपस में लड़मयम जो अज तक अपस में लड़ते अ रहे हैं िमरत को स्वतंि करने में ऄनेक मुभस्लम स्त्री-पुरुषों कम योगदमन रहम भजनमें बेगम हजरत महल, मौलवी ऄहमुदल्लम शमह, बहमदुर शमह जफ़र, सर सैयद ऄहमद खमँ, मौलमनम कलमम अज़मद, मौलमनम ऄहमद ऄली जैसे कइ महमनपुरुषोंने ऄंग्रेजों के भखलमि अवमज ईठमइ स्वतंि िमरत की कममनम की ईनके आस देशप्रेम और कमयद को नहीं िुलनम चमहीए ईन्होंने आस देश की भमट्टी को ऄपनी ममँ सममन ममनम, आससे प्यमर दकयम और ऄपने जीवन कम एक ऄंग ममनम आसभलए जब िमरतीय सममज की बमत अती है तो मुभस्लम सममज को िी आस सममज के एक ऄंग के रुप में भस्वकमरनम होगम ईनके भबनम िमरतीय संस्कृ भत, एकतम और भवभवधतम को पूरम नहीं दकयम जम सकतम िमषम, धमद,संस्कृ भत की भवभवधतम के कमरण िमरत भवश्व में ऄन्य देशों की तुलनम में भवशेष है िमरतीय सममज के प्रत्येक धमद और संप्रदमय में भजस प्रकमर भवशेष संस्कृ भत और एकतम है ईसी प्रकमर ईसमें भवभिन्न परं परमएँ, रुढीऺयमँ, सण, ईत्सव, प्रथमएँ और अपसी द्वेश और प्रेम िी है जैसे भहन्दू धमद में चतुदवणद व्यवस्थम है, छु अछु त है ईसी प्रकमर मुभस्लम धमद में िी भसयम और सून्नी ऄलग-ऄलग संप्रदमय है भजनके भनयम और कमनून व्यवस्थम ऄलग-ऄलग हैं भस्त्रयों कम ऄलग स्थमन है ईँ च-भनच की िमवनम है दहेज प्रथम है यह सब हमें आन समभहत्यकमरों के समभहत्य में देखने को भमलतम हैं खमस कर ईपन्यमस भवधम दक बमत करें तो संस्कृ भत और सममज कम पूरम भचिण आसमें दकयम जमतम है भहन्दी के मुभस्लम ईपन्यमसकमरों में – रमही ममसूम रजम, मंजूर एहतेशमम, गुलशेर खमन शमनी, आस्मत चुगतमइ, ऄसगर वजमहत, नमभशरम शममद, मेहरुभन्नसम परवेज़, ऄब्दुल भबभस्मल्लमह अदद अते है आनके िमश: भनम्नभलभखत ईपन्यमस भवशेष प्रभसद्ध है- अधम गमंव, सुखम बरगद, कमलम जल, एक कतरम खून, समत असममन, रठकरे की मंगनी, अँखों की दहलीज, झीनी झीनी बीनी चदररयम अदद आन ईपन्यमसों में मुभस्लम सममज कम ऄंकन ऄत्यंत यथमथदतम से एवं इममनदमरी से दकयम हुअ है भजसके द्वमरम मुभस्लम जीवन भवषयक भवचमर, लचतन को पररलभित और दृभष्टगत दकयम है
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गणेश कमलघुगे
शोधमथी (लहदी भविमग), मौलमनम अज़मद नेशनल ईदूद यूभनवर्मसटी, गभचबौली, हैदरमबमद-500032
www.dalitsahitya.com
Page 132
April to Sept., 2014 Vol. 03, Issue 02 & 03
ISSN : 2278-3067
Sangharsh/Struggle : e-Journal of Dalit Literary Studies
ऄब्दुल भबभस्मल्लमह कम ‘झीनी झीनी बीनी चदररयम’ ईपन्यमस बनमरस शहर के समड़ी-बुनकरों को कें द्र में रखकर भलखम गयम है ऄब्दुल भबभस्मल्लमह ने दस वषद ईनके भबच रहकर ईनके पररभस्थती, जीवन-शैली, संस्कृ भत, िमषम, संघषद और समस्यमओं को ईन्हीं की िमषम में बूनने कम कमम दकयम हैं ईपन्यमस के पमि दकस प्रकमर से हमलमत कम सममनम करते हैं आसकम भजि करते हैं ईनके शोषण को बड़ी ही आममनदमरी के समथ भचभित करने कम ऄनुठम कमयद दकयम हैं ईनके समममभजक, अर्मथक, रमजनीभतक, समंप्रदमभयक स्तरों से रु-ब-रु करमते हैं पमठकवगद जब आसे पढ़तम है तो ईनकी जीवन-शैली, िमषम, कमयद, रहन-सहन, अचमर-भवचमर, व्यवहमर, धमद, संस्कृ भत, अशम-अकमंिम और संघषों से गुजरतम है ममनव द्वमरम भनर्ममत यह सममज एक ऐसी संस्थम है भजसमें प्रत्येक वगद कम मनुष्य सममज कम ऄंग है और सममज में सिी वगद, धमद, पंथ एवं जमभत के लोग होते हैं ऄपनी िमवनमओं अकमंिमओं के समथ जीवन जी रहे होते हैं ‘झीनी झीनी बीनी चदररयम’ ईपन्यमस में बुनकर सममज के मुभस्लम जन-जीवन के भवभवध पि मुखरीत हुए हैं सुख-दु:ख, अशम-भनरमशम जैसी समस्यमओं से जुडे मुभस्लम जन-जीवन कम यथमथद भचिण हैं ऄल्लमह के नजर में सब मुसलममन एक हैं ऄब्दुल भबभस्मल्लमह ने ऄपने ईपन्यमस में मुभस्लम सममज कम सजीव भचिण दकयम है अज िी मुभस्लम सममज में कु छ रुढ़ी और परं परमएँ है, भजसमें मुभस्लम बुनकर सममज की स्त्री भपसी जमती है ईि ईपन्यमस में रे हनवम की शमदी पमँच बच्चों के भपतम लतीि से होती है सब लोग रे हनवम को भजन्न ममनते है आसभलए ईसकम शरीर सुख जम रहम है आसी के कमरण िु ल सी लड़की कम भववमह बुढेऺ से दकयम जमतम है- “सबको ममलुम है दक रे हनवम न कहीं परदेश जम रही है, न भवदेश, पर सब जमनते है दक आसकम अज िमग िू ट गयम है न जमने दकस हरममी ने आसे क्यम कर ददयम है दक भबचमरी िू ल जैसी बच्ची पर भजन्न कम असेब हो गयम, वरनम क्यम यह लतीि के ही घर जमती?”1 भनम्न वगीय मुभस्लम सममज में पुरुषोंद्वमरम दूसरी, तीसरी शमददयमँ और ऄनबत के कमरण छोड़ देनम यम तलमक दे देनम एक अम बमत है ऄभशभित वगद में यह रोग ज्यमदम है पुरुष धमद कम सहमरम लेकर छोड़ देतम है स्त्री ईसे ऄपनम नसीब समझकर रोते-धोते ऄपनम जीवन भबतमती है मुभस्लम सममज में भस्त्रयों को ज्यमदमतर संघषद करनम पड़तम है ईपन्यमस में लतीि ऄपनी पत्नी को तलमक देतम है जो बुनकर सममज की है यह बमत मतीन को पतम चलती है तो कोइ अश्चयद नहीं करतम वह सोचतम है- “औरत जमत की अभखर हैभसयत ही क्यम है? जब चमहो चूतड पर लमत ममरकर भनकमल दो! औरत कम और आस्तेममल ही क्यम है? कतमन िे रे , हमँड़ी-चूली करे , समथ में सोये, बच्चे जने और पमँव दबमये आनमें ऄगर दकसी िी कमम में हीलम-हवमली करे तो कमनून-आस्लमम कम पमलन करो और बोल दो दक मै तुम्हें तलमक देतम हँ तलमक! तलमक! तलमक!”2 मुसलममनों के बुनकर सममज में अज िी स्त्री को दोहरम कमम करनम पड़तम हैं मतीन जब मउ(गमंव कम नमम) पहंचतम है और वहमँ कू छ कमम ढू ँढ़तम है तो एक बमत ईसे भवभचि लगती है मतीन जहमँ रहतम है वहमँ की औरत सबेरे से करघे पर बैठती है वह देखतम है- “करघे पर प्रमय: औरतं ही बैठम करती हैं, मदद बमहरी कमम दकयम करते हैं ऄथमदत वहमं बनमरस में औरत की लजदगी कतमन में बन्द है और यहमँ करघे में बच्चे पैदम करनम, खमनम पकमनम, शौहर की भखदमत करनम और पदे में रहनम ये सब चीजें ऄभतररि और सममन हैं ”3 मतीन एक गरीब बुनकर है जो ऄपनी हमथ की कलम से समड़ीयम बनमतम हैं ददनिर के कमम से जब वह हमजी हमीरुल्लम समहब के यहमँ जमतम है तो वह ईसमें खरमबी बतमकर कम दमम में लेतम है भजतने पैसे अते है ईसीसे लजदगी कम भहसमब बूनतम है पत्नी ऄभलमुन को टी.बी. है मूँह से खुन भनकलतम है आसी में डॉ.ऄंसमरी ईसे
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झीनी झीनी बीनी चदररयम- ऄब्दुल भबभस्मल्लमह, रमजकमल प्रकमशन,संस्क-1992, पृष्ठ सं.141
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Sangharsh/Struggle : e-Journal of Dalit Literary Studies
ISSN : 2278-3067
April to Sept., 2014 Vol. 03, Issue 02 & 03
डपट देतम है दक- “खमली दवम-गोली से अरमम होगम? कोइ मममूली मजद है क्यम? भगजम-भवजम भखलमते नहीं, िररयमद करते है दक ऄच्छी दवम भलभखए ऄरे दवम के समथ-समथ ईसे मलमइ-वलमइ भखलमओ ऄंडम-मुगमद भखलमओ ”1 मतीन आतनम गरीब है दक वह डॉक्टर की बमत सुनतम है और चुप रहतम है वह सोचतम है बहस करने से क्यम िमयदम गरीबी को भसिद एक गरीब ही जमन सकतम है भजसने वह जीवन भजयम हैं आस गरीबी से भपछम छु डमने के भलए सरकमर ने बुनकरों के भलए योजनमएँ चमलू की है लेदकन ईसकम िमयदम ‘भगरस्तम’2 वमले लेते हैं सरकमर ने बुनकरों के भलए कमिी सहुभलयतें दे रखी हैं ऄब तो शेयर कै भपटल है, अर.बी. अय है, कहीं से िी वह लोन ले सकतम है धंधम शुरु कर सकतम है मतीन यह योजनम पमने के भलए बहुत प्रयमस करतम है तीस लोगों की कमीटी बनमनी पड़ती है वह एक-एक बुनकर को पकड़कर, हमथ पैर पकड़कर, भवनती कर के कमीटी बनमतम है हमलमत सुधरने के सपने बुनतम है- खुद कम कटघम होगम, एक छोटम मोटम ’भगरसम’ बन जमएगम बच्चम आं भग्लश मीभडयम स्कू ल में पढेऺगम पत्नी की भबममरी ठीक होगी सिी गरीब बुनकरों कजमद चुिम होगम और सुख चैन की लनद अएगी लेदकन आसमें से कु छ नहीं बदलतम भगरसम लोग ऄपनी शभि कम ईपयोग करके गरीबों को किी अगे नहीं अने देते वह बैंक में ऄिसरों को चमय-पमनी भपलमकर सिी योजनमएँ खुद भनगल जमते हैं मतीन को जब आस बमत कम पतम चलतम है दक ईसके समरी मेहनत पर पमनी िे र गयम है तो वह कहतम है- “कजद कम करघम, कजद कम कतमन- भसिद जमँगर ही तो ऄपनी है वह िी सरकमरी कजद नहीं सरकमरी कजों पर तो बड़े बड़े भगरस्तों कम पुश्तैनी ऄभधकमर हैं बैंक िी बड़े लोगों के भलए हैं पहले सोसमयटी को कजद भमलतम थम, ऄब तो वह भसस्टम खतम हो गयम है सोसद लगमकर हर अदमी कजद ले सकतम है लेदकन गरीबों को िलम कहमँ भमल पमतम है आस तरह कम कजद ”3 भहन्दू और मुसलममनों के भबच कट्टर धमर्ममकतम के कमरण कटु तम कम संबंध पठमनों के समय से ही हैं के वल रमजनीभतक कमरणों से ही यह ईत्पन्न होतम थम ऄंग्रेजों ने ऄपनी कु टनीभत से धमर्ममक भवद्वेष को और िै लमयम ईनको ऄलग-ऄलग धममदवलंबी कहकर लुटम और अपस में लड़मयम दोनों कम रहन-सहन, खमन-पमन ऄलग-ऄलग है िमरत अजमद हुअ लेदकन देश में चमरों ओर खून, जूलूस, हत्यम, लूटममर और बलमत्कमर हुए भजसमें भहन्दू और मुभस्लम बडेऺ पैममनेपर जखमी हुए भजसके पड़समद अज िी सममज में देखने को भमलते है धममांधतम अज िी ईसी प्रकमर िै ली हैं दुगमदपज ू म हो यम तमभजए कम जूलूस दोनों समय पर धमद सड़कछमप बन जमतम है ‘झीनी झीनी बीनी चदररयम’ में बनमरस शहर के दंगों कम वणदन भमलतम है- “दुगमद की प्रभतमम जैसे ही ऄवमंभछत गली में प्रवेश करती है, एक छत से ईंट कम एक नन्हम सम टु कड़म आस तरह िें कम जमतम है दक वह ठीक दुगमद के भसर पर अकर भगरतम है और शोर मचमती िीड़ कम ध्यमन िंग हो जमतम है सबसे अगे चल रहम खद्दरधमरी- दमदम नमम में मशहर- तभड़त बनजी िीड़ को एक संकेत करतम है और िीड़ रुक जमती हैं िीड़ में से दो मुच्छडधमरी लोग बमहर भनकलते है और िद्दी-िद्दी गमभलयों से पूरी गली गूंज ईठती है ऄचमनक छत से बमरीश होने लगती है पत्थरों, ईंट के टु कड़ों और खमली बोतलों की बमररश! दिर भपसम हुअ भमचद और तेजमब! िगदड़ मच जमती है ”4 यह भसिद एक ही बमजू से नही बल्की दोनों ओर के लोग करते है ऐसम ही एक बमर भसनेममहॉल में ‘गरीब नवमज’ दिल्म चल रही थी तो वहम िी बड़ी बेरहमी से औरतों को बेआज्जत कर ददयम गयम कआयों को ममर डमलम गयम
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‘भगरस्तम’ – बड़े सेठों को भगरस्तम यम ‘कोठीवमल’ कहम जमतम हैं
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झीनी झीनी बीनी चदररयम- ऄब्दुल भबभस्मल्लमह, रमजकमल प्रकमशन,संस्क-1992, पृष्ठ सं.134
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April to Sept., 2014 Vol. 03, Issue 02 & 03
ISSN : 2278-3067
Sangharsh/Struggle : e-Journal of Dalit Literary Studies
समंप्रदमभयक दंगम होने के कमरण कर्फयूद लगमयम गयम लोगों की परे शमभनयों को ध्यमन में रखते हुए एक ददन कर्फयूद में दो घंटों की ढीऺल दी लोग डर-डर कर ऄपनी जरुरती भचजें खरीदने गए धममांध लोग ऐसे ही मौकों की तलमश में रहते हैं भजससे लहसम िड़के पुभलस और सरकमर पर कीचड़ ईछमले जमए, दोषमरोपन दकयम जमए ऄपने िगवमन को महमन बनमकर दुसरे धमद के देवतमओं को भनचे ददखमने कम प्रयमस करते हैं जब िी लोग समंप्रदमभयकतम की बमत करते है तो ईनके मन में भहन्दू-मुभस्लम संघषद और ममरपीट की बमत ईिरती हैं आसी समस्यम ने देश को भविमभजत कर ददयम है भजसकम भविमजन के बमद िी पूणद भनदमन नहीं हो पमयम यह समस्यम समंस्कृ भतक, समममभजक और रमजनीभतक रुप से और िी भबकट हैं िमरत-पमदकस्तमन दिके ट मैच को लेकर अज िी छोटे बच्चों से लेकर बड़ों तक चमहे वह भशभित हो यम ऄभशभित ईनमें ईत्समह देखम जमतम हैं भहन्दू-मुभस्लम पमररवमररक ररश्ते हो यम दोस्ती को भनिमनम हो तो एक-एक कदम िूँ क- िूँ क कर रखनम पड़तम है क्योंदक निरत की िमवनमएँ अज िी कभतपय लोगों में भवद्यममन है ईपन्यमस कम पमि लभति अज िी िमरतीयों से ज्यमदम पमदकस्तमन की जीत को पसंद करतम है- “सतद बददयो! देख भलयो पमदकस्तमन जरुर से भजभतए! ऄईर कमिी रन से! ये लोग न भपच कम ऄथद जमनते है न ड्रम कम लेदकन ये शब्द आन्हें रट-से गए हैं ”1 ‘झीनी झीनी बीनी चदररयम’ में सममज की ईन सिी परं परमओं और त्योहमरों कम वणदन दकयम है होली, मभस्जद कम चंदम, चहल्लूम रस्म, भववमह रस्म, तलमक, मेहर, हलमलम, रमजमन, बकरी इद, मुहरद म, मेलम अदद कम पुरम वणदन ईपन्यमस में है आस्लमम धमद के ऄंतगदत कु रमन ने भजन पमँच धमर्ममक कमयों को भनधमदररत दकयम हैकलमम, नममज़, रोज़म, ज़कमत और हज़ पमि ईसकम िँली-िमँती पमलन करते हैं नममज की बमत करें तो ईपन्यमस कम नमयक मतीन की पत्नी को टी.बी. है वह ऄपनी भबममरी से परे शमन है लेदकन वह इश्वर को नहीं िूलती- “जैसे ही ऄजमन की अवमज कमन में पड़ती है ऄलीमुन चमरपमइ पर से ईठकर बैठ गय़ी है और ओढ़नी से ईसने ऄपनम भसर ढ़ँक भलयम है, ईस ऄल्लमह के सम्ममन में जो रब्बुलअलमीन है रहममन और रहीम है ”2 ऄंतत: हम कह सकते है दक िमरतीय सममज धमद पर अधमररत है धमद के नमम पर यहमँ बहुत बमर संघषद हुए सददयों से लहदू –मुभस्लम एक समथ रहें झगड़ते, लड़ते, प्यमर करते संकटों कम एक समथ सममनम दकयम हैं प्रस्तुत ईपन्यमस में रुदढ़गत ममन्यतमओं के समथ-समथ परं परमगत रीभत –ररवमजों िी शममील है दगमदओं पर मन्नत ममंगनम, तमवीजों पर भवश्वमस रखनम, झमडू -िूं क कम आलमज, भजन्न अनम, टोनम-टोटकम अदद कम वणदन हैं भवज्ञमन दकतनम िी अगे जमए मुभस्लम जनतम अज िी धमर्ममक भशिम देती है ऄपने बच्चों को मदरसे में िेजकर कु रमन और हमदीस की भशिम ददलमनम चमहते है भजससे बच्चे व्यमवहमररक और ईच्च भशिम से वंभचत रहते हैं गमंव की मुभस्लम जनतम अज िी धमर्ममक कमदकमंडों में जकड़ी हुयी हैं बहुभववमह, ऄभधक संतमन, कजद, तलमक, स्त्री भशिम, अदद के कमरन भवकमस के रमस्ते से भपछे नजर अती हैं झीनी झीनी बीनी चदररयम आन सब बमतों कम भवरोध करतम हैं समथ ही ऄपनी परं परमओंकम, संस्कृ भत कम िी जतन करतम हैं िमरत बहुिमभषकतम के समथ धममदवलंबी देश है यहमँ भवभिन्न संस्कृ भतयों कम संगम हैं िमरतीय मुसलममनों कम खमन-पमन, ईनके तीज-त्यौहमर िमरतीय संस्कृ भत के ऄंग हैं भशिम के ऄिमव वे कु छ गरीब और गरीब हो रहे हैं भपछड़ेपन के कमरण ऄनेक मुसलममन छोटे-मोटे व्यवसमयों में लगे हैं गरीबी की वजह से छोटे-छोटे घरों में गुजरमन कर रहे हैं भजसके कमरण कलह, बहु-भववमह, रं डीबमजी, वेश्यमवृभत्त, शरमबखोरी, भजन्न, िूत-प्रेत जैसे रुदढ़यों और ऄंधभवश्वमसों में िसें हैं भस्त्रयों की दशम िी कठीन है भजनको अर्मथक, शैिभणक, समंस्कृ भतक स्वतंितम नहीं हैं ईनकम तलमक, मेहर, दहेज के नमम पर शोषण दकयम जमतम हैं आन सब बमतों कम अलोच्य ईपन्यमस में यथमथदपरक भचिण हुअ हैं
1
झीनी झीनी बीनी चदररयम- ऄब्दुल भबभस्मल्लमह, रमजकमल प्रकमशन,संस्क-1992, पृष्ठ सं.155
2
झीनी झीनी बीनी चदररयम- ऄब्दुल भबभस्मल्लमह, रमजकमल प्रकमशन,संस्क-1992, पृष्ठ सं.23
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Sangharsh/Struggle : e-Journal of Dalit Literary Studies
ISSN : 2278-3067
April to Sept., 2014 Vol. 03, Issue 02 & 03
સ્ળાતંત્ર્યશંગ્રામ અને ડૉ.બાબા શાષેબ આંબેડકર ડૉ. એમ. બી. ગાયજન1 પ ૂળવ ભ ૂમમકા : ડૉ. ફાફા વાશેફ આંફેડકયની લાત આલે એટરે ઘણા રક રઘુતા ગ્રંથીથી ીડામ છે કે તે ત દલરતના નેતા છે . તે દલરતના ભવીશા છે તેભને ભાત્ર અનુસલુ િત જાતત અને જનજાતત ભાટે કામય કયુું છે . એભને અનાભત ફેઠક આી અને અન્મામ કમો છે . યં ત ુ આલી તલિાયધાયા ધયાલનાય રક કૂભંશતાભાં યાિે છે . કાયણ કે ડૉ. બીભયાલ આંફેડકય એ ભાત્ર દલરતના નેતા કે ભવીશા નશી યં ત ુ વભગ્ર બાયતના ઉદ્દાયક એલા યાષ્ટ્રીમ નેતા, ફંધાયણના ઘડલૈમા, સ્ત્રી-અફાના તાયણશાય ભાનલ-અતધકાયના હશભામતી, દળયનળાસ્ત્રી, વભાજળાસ્ત્રી, અથયળાસ્ત્રી, કાન ૂનતલદૌ , યાજનીતતજ્ઞ, તેભજ દલરત, ીહડત, ળતત અને શ્રતભકના વાભાજજક અને આતથિક પ્રશ્નભાં હયલતયન રાલલા વંઘય ળરૂ કયનાય ભક્કભ રાદી ભનફના ભશાુરુ શતા. તેભનુ ં વ્મક્તતત્લ અનેક યીતે મુરલી ળકામ. ડૉ. બાબા શાષેબની પ્રારં ભિક માહષતી : વૈતનક યાભજી ળતાર અને ભાતા બીભાફાઈનુ ં િોદમુ ં યતન(વંતાન) શતા તેભન જન્ભ ૧૪ભી એતપ્રર ઈ.વ ૧૮૯૧ ભાં ભધ્મપ્રદે ળની ભહન ુ ી છાલણીભાં થમ શત. ફાણથી જ તેભને વાયા વંસ્કાય પ્રાપ્ત થમા શતા. કાયણ કે તતા કફીયંથી શતા અને ભાતા શ્રીરલંતી બીભાફાઈએ બીભયાલ તળસ્ત, પ્રભાલણકતા અને આડંફય યહશત ધભયના ાઠ બણાવ્મા શતા.૧ યં ત ુ બીભયાલ જન્ભથી ભશાય અને જન્ભજાત અછૂત શતા તેથી તેભણે ળાાભાં અભ્માવ ભાટે પ્રલેળ ઘણી મુશ્કેરી ફાદ ભળ્મ શત. કાયણકે વભમભાં અછૂત તનમ્ન, કડ્િામેર, ળતત, ીહડત લગયના બાગ્મભાં તળક્ષણ પ્રાપ્ત કયલાન અતધકાય ન શત. વૈતનક યાભજી ળતારના પ્રમાવ છી દરીભાં પ્રાથતભક તળક્ષણન પ્રાયં બ કમો.૨ ત્માંથી ડૉ. ફાફા વાશેફ આંફેડકયના જીલનભાં વંઘયની ળરુઆત થઇ ળરુઆત થઇ શતી. ળાાભાં બીભયાલને ફધા જ તલદ્યાથીઓ ાછ છે લાડે ફેવાડલાભાં આલતા શતા. અને કરુણાની લાત ત તે છે કે તેભને ાણી ીવુ ં શમ ત ણ ફીજા તલદ્યાથી ય આધાય યાખલ ડત શત. ફીજાની દમા ય તનબયય યશેવ ુ ં ડતુ ં શતુ ં શજાય(લાણંદ) તેના લા કાી આે તેથી તેભના ભટા ફશેન ાવે લા કાલલા ડતા શતા. આભ તેઓ અછુતશલાથી અને રક 1
Dr. M. B. Gaijan Head, Department of English, Samaldas Arts College, Bhavnagar University- Bhavnagar 364002
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April to Sept., 2014 Vol. 03, Issue 02 & 03
ISSN : 2278-3067
Sangharsh/Struggle : e-Journal of Dalit Literary Studies
તેભની વાથે પ્રાણીઓથી ણ તનમ્ન કક્ષાનુ ં લતયન કયતા શતા. આ ફધી હયક્સ્થતન વાભન કયી બીભયાલે પ્રાથતભક, ભાધ્મતભક તળક્ષણ મુફ ં ઈ અને ઉચ્િતળક્ષણ ઇંગ્રેન્ડ, અભેહયકા અને જભયનીભાં પ્રાપ્ત કયુું શતુ.ં ૩ ડૉ. ફાફા વાશેફ આંફેડકય તળક્ષણ પ્રાપ્ત કમાય ફાદ લડદયા યાજ્મભાં વૈતનક વલિલ તયીકે, મુફ ં ઈ શાઇકટય ભાં લકીર તયીકે, વયકાયી કરેજના આિામય તયીકે અથયળાસ્ત્રના અધ્માક તયીકે તલતલધ ઉચ્િ દ ય નકયી પ્રાપ્ત કયી શતી. અને ગર-ભેજી હયદભાં અસ્ ૃશ્મના પ્રતતતનતધ તયીકે ફાફા વાશેફ ગમા શતા. યં ત ુ આ ફધી જ જગ્માએ આબેડછે ટ, ઘ ૃણા, તતયસ્કાય, અભાન, ક્ષાત લગેયે તેભન ીછ છડય ન શત. ડૉ. ફાફા વાશેફ આંફેડકય સ્લદે ળભાં બરે વાભાન્મ તલદ્યાથી યહ્યા શતા. યં ત ુ જમાયે તલદે ળભાં ગમા અને વભલાતાલયણ પ્રાપ્ત થતાં તેઓ કહશનુય હશયાની ભાપક ઝકી ઉઠયા શતા તેઓએ એભ.એ, એભ.એવ.વી, ી.એિ.ડી, ડી.એવ.વી, એર.એર.ફી., ફાય-એટ ર જેલી ઉચ્િ દલીઓ વંઘય વાથે પ્રાપ્ત કયી તાની તલદ્વતા અતધકાયી ફન્મા શતા તેઓના વંળધન તલમ આ મુજફ શતા. 1.
Ancient Indian Commerce.
2.
The evolution of provincial finance in British India.
3.
Provincial Decentralization of Imperial finance in British India.
4.
The problems of Rupee its origin and its solution.
5.
The untouchables.
6.
Annihilation of caste in India.
7.
Who were shards ?.
ડૉ. બાબા શાષેબન ં ધ્યેય : ફાણથી બીભયાલ આંફેડકય ધ્મેમ તલશ્વ તલદ્યારમભાં અથયળાસ્ત્રના પ્રાધ્માક થલાનુ ં શત ણ દે ળ દુુઃખી, ીહડત સ્ત્રીઓની અલગણના, કિડામેરા લગય ની દમાજનક ક્સ્થતત ભ ૂ-દાવની કરુણ શારત અનેક વભાજભાં વ્માેરા આંડફયી લગેયેને કાયણે તેભન અંતય આત્ભા ડંખી ઉઠય. આથી તેભણે હદળા ફદરી કાન ૂન અને યાજનીતતન યાશ કડય અને અછુત દલરત ીહડત, ળતત અને શ્રતભકના વાભાજજક અને આતથિક જીલનભાં હયલતયન રાલલા વંઘય કમો.૫
િારતનો સ્ળાતંત્ર્ય-શંગ્રામ અને ડૉ. બાબા શાષેબ આંબેડકર :
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ISSN : 2278-3067
April to Sept., 2014 Vol. 03, Issue 02 & 03
તલશ્વ ના ૧૪ ભશાનતલદ્વાનભાંના એક ડૉ. ફાફા વાશેફ આંફેડકય લાસ્તલભાં ત તલશ્વયત્ન શતા ણ ઘણા એવુ ં ભાને છે કે ફાફા વાશેફનુ ં સ્લાતંત્ર્મ વંગ્રાભભાં ભ ૂતભકા શુ?ં યં ત ુ તે ભાનવુ ં ભ ૂર બયે લ ું ગણાળે. કાયણકે સ્લતાન્ત્રમવંગ્રાભભાં જડાવુ ં એટરે ફલાઓ કયલા, આંદરન કયલા, ઉલાવ કયલા એટલું ુયતુ ં ભામાયહદત નથી. યાષ્ટ્રની મુશ્કેરીભાંથી ફશાય રાલલા અનેક યીતે ઉમગી કે વેલા કે ભ ૂતભકા પ્રદાન કયી ળકામ. વ્મક્તતની તલિાયધાયા અને કામય કયલાની ધ્ધતત અરગ શમ ળકે. ફાફા વાશેફ પ્રથભ શતા કે જેઓએ અંગ્રેજની વાભે કરભ દ્વાયા ક્ાંતત રાલલાની ળરુઆત કયી શતી. ડૉ. ફાફા વાશેફે બાયતના સ્લાતંત્ર્મ વંગ્રાભભાં કરભને ળસ્ત્ર ફનાલી રડતન આયં બ કમો શત.૬ ડૉ. ફાફા વાશેફ આંફેડકયની આઝાદીની આંદરનભાં કે યાષ્ટ્રીમ મુક્તત જગ ં એટરે સ્લાતંત્ર પ્રાપ્પ્તન વંઘયથી જહટર વભસ્મા શતી આ એક એલ વભમ શત કે જેભાં અનેક પ્રકાયના ભતબેદ પ્રલતયતા શતા. કેટરાક ક્ાંતતકાયીઓ અંગ્રેજથી ફધી ભ ૂગબયભાં યશી આઝાદી ભાટે પ્રવ ૃતતઓ િરાલતા શતા ત કેટરાક યાષ્ટ્રલાદીઓ વીધા વંઘયભાં ભાનતા શતા. નેતાઓ અને તલદ્વાનભાં ણ લબન્ન લબન્ન તલિાયધાયા ધયાલતા શતા અનેક રક આંદરનભાં વ્મસ્ત શતા. તભાભ ની યસ્યની ભ ૂતભકાઓભાં ણ ભતબેદ તીવ્રતભ વાટીએ શતા એક ભંિ ય બનાયાઓ ણ તાની ક્સ્થતત અને ળકતી ભજબુત કયલાભાં ડયા શતા. ધભય-જાતત અને લબન્ન વમુદામના પ્રલાશભાં તલબાજીત યાષ્ટ્રીમ આંદરન ઉયથી વંગઠીત ણ અંદયથી ખખલું શતુ ં ને તેથી જ ત અંતે બાયતના બાગરાન સ્લીકાય કયલ ડય શત. લૈતશ્વક ઈતતશાવના અભ્માવ આધાયે ડૉ. આંફેડકયનુ ં સ્ષ્ટ્ટ ભાનવુ ં શતુ ં કે “વલય યાજકીમ ક્ાંતતઓ થતા શેરા વાભાજજક અને ધાતભિક ક્ાંતતઓ થમેરી છે અને તલશ્વ તલદ્યારમના તલદ્યાથીને જેરભાં ૂલય અંગ્રજ વયકાયને બાયે ડે તેભ શતુ.ં ફાફા વાશેફનુ ં અંગ્રેજ વાથે રડલાનુ ં ળસ્ત્ર બુપ્ધ્ધભતા શતુ ં આભ અંગ્રેજ વાભે પ્રથભ કરભ દ્વાયા વંઘય કયનાય ફાફા વાશેફ શતા.૭ અભેહયકાથી તલદ્યાથી આંફેડકય લધુ ઉચ્િ અભ્માવ ભાટે રંડન આવ્મા શતા અને ઈ.વ. ૧૯૯૨ ભાં તેભણે રંડન તલશ્વતલધારમભાં ડતટયની ડી.એવ.વી. દલી ભાટે એક ભશાતનફંધ યજુ કમાય. તનમભ પ્રભાણે આ ભશાતનફંધ ભાટે કઈ ભાગયદળયકની જરૂય નશતી.આ ભશાતનફંધભાં ડૉ. ફાફા વાશેફ આંફેડકય તેભના ઘયભાં જ અંગ્રેજને રરકામાય શતા. બાયતને લટં ૂ લાન જાને અંગ્રેજએ ઈજાય યાખ્મ શત. સ્લાબાતલક શતુ ં કે અંગ્રેજ યીક્ષક તેભના દે ળની વાભે ઉઘાડી લ ૂટન આક્ષે થત શમ ત્માયે કઈણ થીવીવને ભંજુય ના યાખે. ખ્માતનાભ અથયળાસ્ત્રના પ્રાધ્માક કૈ નનની વાભે જ અંગ્રેજ યીક્ષકને ડૉ. ફાફા વાશેફ આંફેડકય જાશેય િિાય ભાટે ખુલ્ર ડકાય પૈં કમ શત ને રાંફા વભમના વંઘયના અંતે ભશાતનફંધન સ્લીકાય કયલ ડય શત. આલા શંગાભા ફાફા વાશેફના એક ફધત્ર જે
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Page 138
April to Sept., 2014 Vol. 03, Issue 02 & 03
ISSN : 2278-3067
Sangharsh/Struggle : e-Journal of Dalit Literary Studies
“જલાફદાય વયકાયની જલાફદાયીઓ” ના લાંિન લખતે થમ શત ફાફા વાશેફના વંળધન અંગે રડતના વામન્વ સ્કુરના પ્રાધ્માકે કહ્ું શતુ.ં કે ડૉ. ફાફા વાશેફ આંફેડકયના ુયા ળધકામયભાં એક ક્ાંતતકાયીની બુ આલે છે .૮ ડૉ. આંફેડકયનાં ડી.એવ.વી. ન ભશાતનફંધ દવ લય ફાદ ૧૯૩૨ ભાં પ્રકાતળત કયલાની ભજબ ૂતીથી પ્રકાતળત કયલ ડય શત. આ પ્રકાળનથી ઇંગ્રેન્ડ અને બાયતભાં તશરક ભિી ગમ શત. બાયતીમ રૂતમાને ાઉન્ડ વાથે જડીને બાયતીમ ધન ને તલદે ળી લિટીળ ખજાનાભાં ઠારલાના ડમંત્રને ડૉ. ફાફા વાશેફ ખુલ્લુ ાડી દીધુ ં શતુ.ં લિટીળ વયકાયની નીતતથી બાયત ગંબીય આતથિક કટકટીભાં વડાયુ ં શતુ.ં અંગ્રેજ બાયતનુ ં કયે ર ળણ જાશેયભાં ખુલ્લું ાડી દુતનમાભાં અંગ્રેજને ખુલ્રા ાડયા શતા.૯ િારતના આત્મશન્માનનો પ્રશ્ન : બાયતના આત્ભ વન્ભાનની ફાફત ફાફા વાશેફ કમાયે ણ નભતુ ં જખયુ નથી. તે છી કઈણ ફાફત શમ, નાયી વન્ભાનન પ્રશ્ન શમ કે વત્માગ્રશ કે છી કઈ ણ જાતતન શમ.૧૦ લાથવયમએ હશન્દી કામયલશન હયદનાં ઈ.વ. ૧૯૪૨ ભાં ડૉ. ફાફા વાશેફ વભ્મ શતા ત્માયે ણ તેભને એવુ ં કઈ કામય કયે ર નથી. જેની વાભે એક હક ુ ય ણ ઉિાયી ળકામ. પ્રતવદ્ધ ત્રકાય દુગાયદાવ રખે છે કે ડૉ. ફાફ વાશેફ આંફેડકય વાથેની એક મુરાકાતભાં તેભણે ઘણી લાત વંબાલી શતી જે નલી હદલ્રીભાં અંગ્રેજ ઉચ્િ વત્તાની વાભેના વંઘોથી બયે રી શતી તેને એક પ્રવંગ એકલાય એક બાયતીમ વદસ્મે દલક્ષણ-આહિકાની તલરુધ્ધભાં કેટરાક પ્રતતફંધ મુકલાન પ્રસ્તાલ મુક્ય મુક્ય શત તે દે ળભાં લવલાટ હશન્દીઓ પ્રત્મે ખયાફ વ્મલશાય કયત શત. પ્રસ્તાલન યુયતમન વભ્મએ તલયધ કમો ત ડૉ. આંફેડકય જયી ાટરી થથડાલી ફધાનુ ં ધ્માનાકયણ કયતા એટલું કહ્ું કે “આ ત બાયતના આત્મ્વન્ભાનન વલાર છે ” તે તેભન ઉત્તેજક શસ્તક્ષેથી કાઉક્ન્વર ઠયાલ ભંજુય કયી દીધ તેને ક્ાંતતકાયી કયતા ણ અનેકગણુ ં ઊંચુ ં કતયવ્મ શતુ.ં ૧૧ શંદિવ ગ્રંથો : (૧) ડૉ આંફેડકય તલિાય અને વ્મલશાય – ગતલિંદબાઈ િોશાણ, ાશ્વ બ્લરકેળન, અભદાલાદ પ્રથભ આવ ૃતત્ત – ૨૦૦૬, ેજ નં. ૨૩. (૨) વભાજ સુધાયક આંફેડકય – યભેળિંદ્ર યભાય, ગ્જરય પ્રકાળન, અભદાલાદ. ેજ નં.૧૭. (૩) ડૉ. આંફેડકય જીલન અને કામય – દ્મભ ૂણ ડૉ. ધનંજમ કીટ, નલબાયત વાહશત્મ ભંહદય, મુફ ં ઈ – ૧૯૯૩, ેજ નં.૩૫ (૪) ઉયતત ગ્રંથ ડૉ. આંફેડકય તલિાય અને વ્મલશાય ેજ નં.૨૨
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Sangharsh/Struggle : e-Journal of Dalit Literary Studies
ISSN : 2278-3067
April to Sept., 2014 Vol. 03, Issue 02 & 03
(૫) બાયત ભાં જાતતપ્રથા – ડૉ. બીભયાલ આંફેડકય, (વંાદક) તલજેન્દ્રકુભાય સુયરીમા, ગ્રંથ તલકાવ હદલ્રી – ેજ નં. ૨૯-૩૦ (૬) ી.એ.યભાય, બાયતીમ સ્લાતંત્ર્મ વંગ્રાભભાં ડૉ. આંફેડકયની ભ ૂતભકા, નલબાયત વાહશત્મ ભંહદય – ૨૦૦૪, ેજ નં. ૧૯૧ (૭) એજન, ેજ નં. ૧૫૩ (૮) ઉયતત ગ્રંથ, ડૉ. આંફેડકય તલિાય અને વ્મલશાય, ેજ નં. ૩૨-૩૩ (૯) ઉયતત ગ્રંથ, બાયતીમ સ્લાતંત્ર્મ વંગ્રાભભાં ડૉ. આંફેડકયની ભ ૂતભકા, નલબાયત વાહશત્મ ભંહદય – ૨૦૦૪, ેજ નં. ૧૫૩ (૧૦) ફાફા વાશેફ આંફેડકય – ધાયણા ળેઠ, આય.આય.ળેઠ એન્ડ કંની પ્રા.લર., અભદાલાદ – ેજ નં. ૧૫૩ (૧૧) ઉયતત ગ્રંથ ડૉ. આંફેડકય તલિાય અને વ્મલશાય, ેજ નં. ૩૫
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Page 140
April to Sept., 2014 Vol. 03, Issue 02 & 03
ISSN : 2278-3067
Sangharsh/Struggle : e-Journal of Dalit Literary Studies
દભત શાહષત્યનો મળકાશ પ્રા. ળાઢેલ પષ્ાબેન એમ.1 અભેહયકન તલદુી એરનાય જીલરમટે ‘દલરત’ વંજ્ઞા વંદબે રખ્યુ ં છે : “Dalit is a common identity of those Indians who are particular socially neglected, Untouchables, Shudras, Suppressed and backward.‖ (દલરત – જે વાભાજજક યીતે અછૂત. શુદ્ર, ફહશષ્ટ્કૃત, ઉત્ીહડત અને છાત છે એલા બાયતીમની વાભાન્મ ઓખ છે .) ડૉ.ફી.આય.આંફેડકય ‘ફહશષ્ટ્કૃત’ અને ‘અછૂત’ ળલદના પ્રમગ આ અથયભાં કમાય શતા. ‘દલરત’ ળલદ આધુતનક છે . અને દલરતણુ ં પ્રાિીન વાહશત્મભાં શુદ્ર, િાંડાર, અત્મંજ લગેયે ળલદ ‘દલરત’ ના ુયગાભીઓ છે . ‘દલરત ેંથય’ પ્રભાણે અભેહયકાભાં ‘નીગ્ર’ મુક્તત ભાટે ફનેર ‘લરેક ેંથય’ની પ્રેયણાથી ઈ.૧૯૭૨ભાં ‘દલરત ેંથય’ ની સ્થાના થઈ. ત્માયથી ‘દલરત’ ળલદ ઝડથી પ્રિલરત થમ છે . ડૉ. ફી. આય. આંફેડકયે ઈ.૧૯૩૦ ભાં ‘જનતા વાભાતમક’ ળરુ કયુ.ું દલરત વાહશત્મના તલકાવભાં આ વાભતમકે અવાધાયણ મગદાન આપ્યુ ં છે . બાયતીમ બાા વાહશત્મન તલિાય કયીએ ત કદાિ વોથી શેરા ભશાયાષ્ટ્રભાં દલરત વાહશત્મનુ ં આંદરન ળરુ થયુ.ં આજે ભયાઠી વાહશત્મભાં દલરત વાહશત્મ એની આગલી ઓખ ઊબી કયી ળક્ુ ં છે . ૧૯૫૬ભાં ફાફા વાશેફના દે શતલરમ છીથી અંગેજી તળક્ષણ પ્રાપ્ત દલરત આક્ળ વાથે અભેહયકા, િાન્વ અને યતળમાના ‘લરેક લરટયે િય’ ભાકય વના ‘ક્ાંતતકાયી’ વાહશત્મ વાથે વંકો વાધલાની ળરૂઆત કયતા જલા ભે છે , જેભાંથી ‘દલરત વાહશત્મ’ ના તલકાવની ળરૂઆત થામ છે . ‘દલરત’ ળલદને ગોયલલંત ુ સ્થાન આનાય ભયાઠી છી ું ,ુ હશન્દી અને ંજાફી વાહશત્મભાં દલરત િેતના ઊબયી છે . દલરત વાહશત્મએ ગુજયાતી, કન્નડ, તેલગ ભનુષ્ટ્મ કેન્દ્રભાં યાખને યિાતુ ં વાહશત્મ છે જે ભાનલીમ ગયીભાની ભશાનતા પ્રદાન કયીને, જીલનને ગતતળીરતા આીને વાહશજત્મક વ્જરન નલન્ભે પ્રગટ કયે છે . દલરત વાહશત્મના ામા ભશાત્ભા જ્મતતયાલ અને ડૉ.ફી.આય.આંફેડકયના રખાણભાં, કામોભાં અને તેભની વાભાજજક િેતના ભાટેની જગાલામેરી આશરેકભાં યશેર છે . દલરત વાહશત્મન વંફધ ં એલા રખાણ વાથે છે જેને દલરતએ તાના જ્ઞાન, અનુબલ, તાની
મુશ્કેરીઓભાંથી જન્ભેરી ીડા, દુુઃખ લગેયે તેભની લેદનાની
અલબવ્મક્તત વાથે રખ્યુ ં છે આ વાહશત્મ દલરતના તાના જીલન વંઘયને વ્મતત કયતુ ં જાશેયનામુ ં છે . તે પતત કા ભાટે રખામેલ ું નથી યં ત ુ તેભાં દલરતનુ ં ધફકતુ ં તલદ્રશી જીલન અને જીલન
1
પ્રા. ળાઢેલ પષ્ાબેન એમ.
ભહશરા આટય વ એન્ડ કભવય કરેજ લેયાલ, ‘ભાનલ’ લેયાલ (ગીય વભનાથ)
Page 141
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Sangharsh/Struggle : e-Journal of Dalit Literary Studies
ISSN : 2278-3067
April to Sept., 2014 Vol. 03, Issue 02 & 03
ભાટેની જીજીતલા યશેરી છે . દલરત વાહશત્મભાં યશેરા તલતલધ યવ અને વભાજ વાથેની જીલંત આંતયહક્મા દ્વાયા ઊબા થતા ભાનલીમ હયલેળ વાભાજજક ભાખાને જઈ વભજી ળકે. અંગ્રેજી તળક્ષણ પ્રાપ્ત દલરત આક્ળ વાથે જલા િેતના ઊબયી છે . આઝાદી આવ્માના ત્રણિાય દામકા છતાં જાતતલાદીઓ દ્વાયા દલરત, આદીલાવી, છાતનુ ં ળણ થતુ ં યહ્ુ.ં હયણાભે આઝાદી છી જન્ભેરી ેઢીભાં બણતય આહદએ વંકયે રી વભજણથી તીવ્ર અવંત જાગ્મ ને એભણે રખલા-ફરલાના શક્કન ઉમગ કમો? ભયાઠી રેખક ફાબુયાલ ુ યીભાં સુયત ખાતે દલરત વાહશત્મના હયવંલાદભાં જવેપ ભેકલાને ફાગુરના ળલદ ૧૯૮૮ના પેબ્રઆ આ યીતે ટાંકેરા: દલરત વાહશત્મને અસ્ ૃશ્મતા અને ગુરાભી વાભે આડલેય છે . તલભતા અને દુુઃખ વાભે એને દુશ્ભનાલટ છે . જ્માં સુધી આ મુરક અને વંવાયભાં અસ્ ૃશ્મતા અને દાવત્લ યશેળે ત્માં સુધી દલરત વાહશત્મ ણ એની વાભે ઝઝૂભતુ ં યશેળે. શજાય લોથી દલરતને, શ ૂદ્રને શડધ ૂત કયલાભાં આલતા યહ્યા છે . ભાનલ શલા છતાં ભાનલ તયીકેના અતધકાયથી લંલિત યખામા છે . આજે ણ આબડછે ટ ાઈ છે . અંગુઠા કાી રેલામા છે .
ુ જેલા અયે , યાભ જેલા ભશાયાજશ્રી ણ ળંબક
આધ્માજત્ભક તસ્લી ભનુષ્ટ્મને (ભાત્ર શુદ્ર ગણાતી જાતતભાં જન્ભ ના લાંકે જ) લધ કયતા અિકાતા નથી. વદીઓથી િારી આલતી એ ફધી ળણખય અભાનલીમ વ્મલસ્થાના પ્રતતકાય સ્લરૂે દલરત ુ યની વાહશત્મક રડત વભાજને વાહશત્મ ઉદબવ્યુ ં છે . દલરતના એક ભાનલ તયીકે ઉત્થાનના શેતવ કેન્દ્રભાં યાખી તેભાં કયલાની છે . ‘એ ભાટે લૈિાહયક ક્ાંતત’ અતનલામય ફને. જે ભાત્ર વાહશત્મ દ્વાયા જ ળક્ય છે . દલરત વાહશત્મના દાદા જવેપ ભેકલાન ‘વ્મથાના તલતક’ અને ‘આંગલમાત’ આ ફે જ કૃતતઓ તેભને આી શત ત ણ તેઓ ગુજયાતી વાહશત્મભાં અભય થઈ ગમા શત એટરી વત્લળીર આ કૃતતઓ છે . તેભને નલરકથા, યે ખાલિત્ર, લાતાયવગ્ર ં શ, વંળધન-વંાદન લગેયે ભીને િાવ જેટરા ગ્રંથ આપ્મા છે . ‘આંગલમાત’ જેલી કૃતતને ‘ઓતવપડય યુતન. પ્રેવ’ અંગ્રેજીભાં પ્રગટ કયે એ વો ગુજયાતીઓએ ઘણી શયખાલાની લાત છે . જવેપ ભેકલાને ગુજયાતી દલરત વાહશત્મભાં જ નશીં, બાયતીમ વાહશત્મભાં જ ણ વન્ભાન ૂલયક સ્થાન અાવ્યુ ં છે . દલરત વાહશત્મ ખયા અથયભાં એક િલ છે . દલરતના ઉત્થાન, ઉત્કય, ગોયલ ભાટે રશી લચ્િેથી નીકતા રારિટ્ટાક ળલદ લડે ૂયી ગંબીયતા અને તનષ્ટ્ઠા ૂલયક દાલા-દરીર, વંદબો દ્વાયા ૂ ઉતાયલા આખેઆખ દહયમ લારલલાન છે . દલરત ભાનલીમ તભજાજથી જનવમ ૂશને ગે ઘંટડ વાહશત્મભાં વઘાં વાહશત્મ સ્લરૂનુ ં ખેદાન થયુ ં છે . ગુજયાતી વાહશત્મના ઇતતશાવભાં જુદું પ્રકયણ ાડીને લાત કયલા જેટરી ઓખ એને સ્થાી આી છે . આજ નહશ ત કારે ણ ગુજયાતી દલરત વાહશત્મના નોંધાત્ર હયફની તાજત્લક િિાય થળે જ થળે. આજ સુધી અસ્ ૃશ્મ ગણાતા રકએ રખેલ ું કે તેભને તલે રખામેલ ું વાહશત્મ એટરે દલરત વાહશત્મ એલ વંકુલિત અથય ‘દલરત વાહશત્મન ન જ કયલાન શમ’ દલરત વાહશત્મ એ કઈ એક લગય કે લણયન ુ ં વાહશત્મ નથી. દુતનમાભાં જ્માં ક્યાંમ
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April to Sept., 2014 Vol. 03, Issue 02 & 03
ISSN : 2278-3067
Sangharsh/Struggle : e-Journal of Dalit Literary Studies
દલરત-ીહડત-ળતત ુધાતય વભાજ શમ તેની વાથે િૈતતવક અને બાલાત્ભક ઐકેમ નીજાલી ળકે તે દલરત વાહશત્મના કેન્દ્રલફિંદુ ય ભાણવ ઉબ કયે છે . દે લ, ધભય કે દે ળ કયતા ણ ભાણવ લાદે ય છે . ભાણવ-ભાણવ લચ્િે દીલાર ઉબી કયે તેલી શયકઈ વ્મલસ્થાન તલયધ કયે તે વાિ દલરત આ જગત અને જીલનની લધુ વાિકરી યીતે ુનયઘટના કયલા ઝંખત શમ તે વાિ દલરત. દલરત એટરે ક્ાંતતકાયક, દલરત એટરે ફંડખય, દલરત એટરે રકળાશીન તલકાવ ઝંખનાય જે વાહશત્મ આલા વમ્મકૌ હયલતયન ભાટે ક્ાંતતની આલશ્મકતા સ્લીકાયતુ ં શમ તે દલરત વાહશત્મ, દલરત વાહશત્મ એટરે ક્ાંતતનુ ં વાહશત્મ અને ક્ાંતત ભાત્ર આ દે ળ ુયતી ભામાયહદત નથી. ક્ાંતતની જરૂય તલશ્વવ્માી છે . ભશાન કરુણા અને ભશાન ક્ધ જ્માયે એકઠાં થામ છે ત્માયે ક્ાંતત જન્ભે છે . આલી ક્ાંતતના આગભનનાં એંધાણ આનાય વાહશત્મ. દલરત વાહશત્મ એ લેયઝેય કે ફદરલાના બાલના પેરાલનારું વાહશત્મ નથી. દલરત વાહશત્મ એ કઈ વ્મક્તત કે જૂથનુ ં તલયધી વાહશત્મ નથી, દલરત વાહશત્મ ભાનલભાત્રની ભશત્તા અને મુક્તતન ુયસ્કાય કયે છે . કતલતા, લાતાય અને નલરકથાની સ્લરૂગત િિાય કયતાં એટલું ત િક્કવ પલરત થામ છે કે ગુજયાતી દલરત વાહશત્મની ઉત્તયત્તય પ્રગતત થઈ યશી છે . વભાજભાં જાગૃતત રાલલા દલરત વાહશત્મન વાધન તયીકે ઉમગ અને દલરતએ રખેલ ું વાહશત્મ દલરત વાહશત્મ કશેલામ તેલી લાત શલે જૂની થલા ભાની છે . વંઘય, આક્ળ, તલદ્રશ, જેલી કઠય લાસ્તતલકતાન સ્થ ૂતાબમાય હયલેળ ત્મજીને શલે તે વાભાજજક દુણનુ ં શનન કયલા ભાટે કાની નજીક જલા ભથે છે . ગુજયાતી વાહશત્મભાં દલરત વ્જરકની વંખ્મા ણ શલે ત ઉત્તતય લધતી યશી છે . લાતાય અને નલરકથા કયતા દલરત વાહશત્મભાં કતલતા રખલાનુ ં પ્રભાણ તલળે યશેલ ું છે . દયે ક કતલ એન જુદ તભજાજ રઈને આલે છે . દલરત કતલતાભાં લાસ્તલભાં આક્ળ અને આંદરનની કતલતા છે . જવેપે દલરત કતલતાને ‘ંડયની ીડાનુ ં અલતયણ’ કશી છે . ગુજયાતી દલરત કતલતાભાં વાભતમકભાં પ્રગટ થમા છી તેના વંખ્માફંધ વંાદન પ્રતવદ્ધ થતાં યહ્યા છે . હડવેમ્ફય – ૧૯૮૧ભાં ગણત યભાય અને ભતની જાની ‘દલરત કતલતા’ નાભન વંગ્રશ વંાહદત કયીને પ્રગટ કયે છે . અરફત, તેભાં કેટરાક લફનદલરત કતલઓની કૃતતઓ ણ વભાતલષ્ટ્ટ છે . તે છી ફારકૃષ્ટ્ણ આનંદ અને િંદુ ભશેહયમા ‘તલસ્પટ’ નાભક દલરત કતલતાનુ ં વંાદન ૧૯૮૪ભાં ફશાય ાડે છે . તેભાં િોદ દલરત કતલઓની ૬૪ યિનાઓ વંગ્રહશત થઈ છે . દલરત કતલઓના કેટરાક સ્લતંત્ર કાવ્મવંગ્રશ પ્રકાતળત થમા છે . કે.ફી.ંડયા ૧૯૮૨ ભાં ‘લિનગાયી’ અને ૧૯૮૩ભાં દરત િોશાણ ‘ત છી’ વંગ્રશ પ્રગટ કયે છે . ઈ.૧૯૮૪ની ૧૪ભી એપ્રીર વાહશર યભાયન કાવ્મવંગ્રશ ‘વ્મથા િીવી’ પ્રાપ્ત થામ છે . યં યાન તલચ્છે દ, ાખંડપ્રંિ-ધાતભિક અંધશ્રધ્ધા વાભે પ્રફ આલેગ વાથે કટાક્ષયુતત િાફખા અને આક્ળ જેલા દલરત કતલતાનાં રક્ષણ વાહશરની યિનાઓભાં જલા ભે છે . ગુજયાતી દલરત વાહશત્મ ક્ષેત્રે વહક્મ અન્મ
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ISSN : 2278-3067
April to Sept., 2014 Vol. 03, Issue 02 & 03
રેખકભાં ‘અદ્રશ્મ દીલાર’ લાતાય વંગ્રશના વ્જરક ભાલજી ભશેશ્વયી ‘લિયં જીલી િુ’ અને ‘પ્રીતના યટા’ જેલી નલકથાઓ અને ‘યાખ ફની પ્રીત’ લાતાયવગ્ર ં શના રેખક શહય બગલાન ાય, ‘ાયખુ’ં લાતાયવગ્ર ં શના રેખક દળયથ યભાયને ણ ઉરેખલા ડે. દલરત વાહશત્મના પ્રાયં લબક તફક્કે દલરત વાહશત્મ એટરે દલરત કતલતા એલ જ ઉક્ભ ફની યશેર. તે લખતના વાભતમક આક્ળ, કા સુયજ, ેન્થય લગેયેભાં દલરત કતલતા પ્રતવદ્ધ થતી શતી. દલરતના માતનાઓ અને રીધે દલરતભાં જાગેરી વાભાજજક િેતના કતલતાભાં આરેખલાનુ ં કતલઓનુ ં ગભે તે તનતલિલાદ લાત છે . આભ, દલરત વાહશત્મ બાયતની તભાભ બાાઓભાં સ્થાન ાભી યહ્ું છે . ભાનલભાં દલરત િેતના જાગૃત થઈ યશી છે . દલરત વાહશત્મ વાિા અથયભાં બાયતીમ જીલન અને દળયનની વભીક્ષા ફની યશેળે. ધીભે ધીભે દલરત વાહશત્મની લક્ષતતજ ણ તલસ્તયી યશી છે . ગુજયાતભાં આજે ૫૦ થી લધુ એલી કરભ છે જે ગુજયાતી દલરત વાહશત્મની ધાયાને લેગલાન યાખી છે . દલરત વાહશત્મ તલદ્રશનુ ં વાહશત્મ છે . જે વાભાજજક, આતથિક, યાજકીમ અને વાંસ્કૃતતક વ્મલસ્થાને કાયણે શજાય લો સુધી દલરતને લેઠવુ ં ડ્ું છે તે વ્મલસ્થા વાભેન ઉગ્ર તલયધ અને તલદ્રશ દલરત વાહશત્મ છે . ઉજીમાત લગયની યં યાઓ અને મુલ્મતનષ્ટ્ઠાથી તામેરા અને ટેલામેરા ભાનવને દલરત રેખકની કેટરીક ભાન્મતાઓ અયુહકત્તક, આંત્મતતક કે તલલિત્ર રાગે તે ફની ળકે. ણ આજ શેરા જે દ્રષ્ષ્ટ્ટલફિંદુઓથી બાગ્મે જ કઈ વ્જરકે જગત અને જીલનને જયુ ં શમ એ દ્રષ્ષ્ટ્ટલફિંદુથી દલરત રેખક જગત અને જીલનને જુએ છે . તે શકીકત માદ યાખલી ઘટે. જલાામુખી પાટે અને એભાંથી ધગધગત રાલાયવ અને અગનગા નીકે ત્માયે એભાં ભ ૂતભતતની આકૃતતઓ કે લિત્રકાયના યં ગ જલા ન ભે ત તે સ્લબાતલક ગણામ અને આ ‘તલસ્પટ’ ત શજાય લોથી સુષપ્ુ ત યશેર જલાામુખીન છે . રાંફા વભમથી જે ભાણવને ભઢે ડૂિ પેંકીને ફરલા રાગે ત્માયે તેને છંદ-રમ કે ક્ષતત ળલદબંગીની દ્રષ્ષ્ટ્ટએ વાંબલાન ન શમ. તાની એક કૃતતભાં ભશેહયમા કશે છે : ‘મારે કમળ નથી થવ ં મારે તો મળદ્રોષી થવ ં છે મળદ્રોષી’ શંદિવ ગ્રંથો : ૧. તનવફત : ૨૦૧૧: વંાદક યાજેળ ભકલાણા, સુનીર જાદલ, નટુબાઈ યભાય ૨. ગુજયાતી દલરત વાહશત્મ : સ્લાધ્મામ અને વભીક્ષા : વંાદક : ભશન યભાય, શયીળ ભંગરભ ૩. વાહશત્મ અને વભાજ
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જી
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૪. વાહશત્મક તનફંધ : વંાદક : પ્રવાદ િહ્મબટ્ટ ૫. વભકારીન ગુજયાતી વભાજ : વંાદક
જી
૬. વાશીત્મક તનફંધ : ડ. ભણીરાર ટેર, તપ્ર. શયીળ ંહડત ૭. અલાયલિન ગુજયાતી વાહશત્મન ઈતતશાવ (આધુતનક અને અનુઆધુતનક યુગ) પ્રવાદ િહ્મબટ્ટ ૮. ‘દલરત િેતના’ : જૂન,૨૦૧૦, તંત્રી – ભનજ યભાય ૯. ‘વભાજતભત્ર’ : જાન્યુઆયી ૨૦૦૫, તંત્રી – યવીરાફેન ન. યભાય ૧૦. ‘તલતલધા વંિાય’ : ભાિય-ભેં, ૨૦૧૩, વંાદક : ડૉ. ુડલરક લાય
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ी प्र ’
त्रि
09408110030
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April to Sept., 2014 Vol. 03, Issue 02 & 03
િારતના પ્રથમ મભિકા શામળત્રી દે ળી ફુે ડૉ. જીતેકમાર એ. શાંખટ
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ISSN : 2278-3067
April to Sept., 2014 Vol. 03, Issue 02 & 03
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Sangharsh/Struggle : e-Journal of Dalit Literary Studies
ISSN : 2278-3067
April to Sept., 2014 Vol. 03, Issue 02 & 03
ળાતાવ સ્ળાદ
અમાનનો મળરોધ - “ચબરખી” ડૉ. મનોજ માહ્યાળંી1 ગુજયાતી દલરત લાતાયકાયભાં િંદ્રાફેન શ્રીભાીનુ ં નાભ જાણીતુ ં છે . એભના ત્રણ લાતાયવગ્ર ં શ પ્રગટ થમેરા છે . “િણીફય અને ફીજી લાતાયઓ” (૧૯૯૮) “િકુન લય” (૨૦૦૩) અને “ચ ૂડરા કયભ” (૨૦૦૮). દલરત સ્ત્રી રેલખકા તયીકે તેઓ છે લ્રા ઘણા વભમથી વહક્મ યીતે દલરત લેદનાનુ ં વાહશત્મ વજી યહ્યા છે . અશી તેભના “ચ ૂડરા કયભ” વંગ્રશભાંની “િફયખી” લાતાય તલળે લાત કયલી છે . “ચ ૂડરા કયભ”ની લાતાયઓને રેલખકાએ તે “લૈધવ્મ વ્મથાની લાતાયઓ” તયીકે ઓખાલી છે . વંગ્રશભાં પ્રાપ્ત થતી દળ લાતાયઓભાથી વાત લાતાયઓભાં ‘મ ૃત્યુ’ કેન્દ્રસ્થાને છે , જ્માયે ત્રણેક લાતાયઓ અરગ તયી આલે છે .
“િફયખી” એજ યીતે અરગ ડી જતી લાતાય છે . એક શાઇસ્કૂરના આઠભા
ધયણના લગય અને ભેદાનભાં ફનતી ઘટનાને ખભાં રઈને લાતાયકાયે વયવ આરેખન કયુું છે . હકળયાલસ્થાની વલણય તલધ્માથીતનઓના ભગજભાં જાતતલાદ કઇ યીતે સ્થાન ાભે છે તે અને એ વલણય તલધ્માથીતનઓન તલયધ દલરત તલધ્માથીતનઓને કઈ યીતે સ્લભાનબેય કયે છે એ લાત અશી સુેયે વ્મતત થઈ છે . લાતાયની ળરૂઆત જુઓ-“િાલુ લગયભાં પ્રલેળ કયીને ટાલાાએ લગયતળક્ષકના શાથભાં એક િફયખી આીને કહ્ું ‘ આ ત્રણ તલધ્માથીતનઓને તાત્કાલરક ઓહપવભાં ભકર. એભની સ્કરયતળ આલી ગઈ છે .’ લગયતળક્ષકના ભઢા ય અણગભાની રકીય ખેંિાઇ.” (‘ચ ૂડરા કયભ’, િંદ્રાફેન શ્રીભાી, પ્રકાળક-તે, પ્રથભ આવ ૃતત્ત-૨૦૦૮, ૃષ્ટ્ઠ ૯૫) જેભની સ્કરયતળના વભાિાયને રીધે લગયતળક્ષકને અણગભ થઈ આવ્મ એ તલધ્માથીતનઓ છે િંદ્રકરા શ્રીભાી, આંફેડકય જમશ્રી અને યભાય વતલતા. વયકાય દલરત તલધ્માથીનીઓને બણતયભાં વશામરૂ થલા ળરૂ કયે ર સ્કરયતળ તલળે લધુ જ્ઞાન ન શલાથી
તલધ્માથીતનઓ એકભેક વાભે જઈ યશે છે . ત્માયે કાયકુન કશે છે -“તભે
ત્રણેમ અનુસલુ િત જાતતના છે , એટરે તભને બણાલલા ભાટે વયકાય તભને સ્કરયળી આે છે , વભજ્માને! તભાયા ફાાઓ ત વયકાયના જભાઈ છે .” (એજન, ૃષ્ટ્ઠ ૯૫-૯૬) કાયકુનના આદે ળને વાબાીને આ તલધ્માથીતનઓ તાના લગયભાં દાખર થામ છે એટરે ત લગયતળક્ષકે આ ત્રણેમ
1
ડૉ. મનોજ માહ્યાળંી
આતવસ્ટન્ટ પ્રપેવય,ગુજયાતી તલબાગ,વીરલાવા કરેજ, વીરલાવા ઇન્સ્ટીટયુટ ઓપ શામય રતનિંગ, નયરી-૩૯૬૨૩૫ (યુ.ટી.ઓપ દાદયા એન્ડ નગય શલેરી)
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તલધ્માથીતનઓ તથા તેભની સ્કરયળી તલળે આખા લગયભાં તલસ્તાયથી વભજાલી દીધુ ં શમ છે . અને એટરે જ આ ત્રણે દલરત તલધ્માથીતનઓ લગયભાં પ્રલેળી ત્માયે - “લગયની ફધી તલધ્માથીતનઓ લી લાીને તેભની તયપ એલી યીતે જલા રાગી, જાણે કઈ નલતય પ્રાણી લગયભાં ઘુવી ન ગયુ ં શમ!” (એજન) લાતાયન મુખ્મ વંઘય હયવેવ દયતભમાન આરેખામ છે . લગયતળક્ષકે અન્મ તલધ્માથીતનઓના ભગજભાં બયે લ ું જાતતલાદનુ ં ભ ૂત ધ ૂણી ઉઠે છે અને િંદ્રકરા શ્રીભાી, આંફેડકય જમશ્રી અને યભાય વતલતા વાથે દયયજ વાથે ફેવીને નાસ્ત કયનાયી વલણય તલધ્માથીતનઓ સુધા ટેર, અંજના ળાશ, નમના તત્રલેદી આજે તેભને વાથે ફેવલા દે તી નથી અને કશે છે - “ અભને ત આજેજ ખફય ડી કે તભે ફી.વી. છ. તભને બણાલલા ભાટે ત સ્કરયતળ આલાભાં આલે છે . અને અભે ત પી બયીને બણીએ છીએ. તભે રક ગંદુ કાભ કય છ, યસ્તા યથી કિય લા છ. જાજરૂ, વંડાવ અને ફાથરૂભમ તભે રક જ વાપ કય છને? અભાયી વવામટીભાં આલા ગંધાતા કાભ કયલા ભાટે તભાયી નાતના જ રક આલે છે . અભને ત તભાયા ત્રણેમના ફશાય ગમા છી તરાવટીિયે જ આ ફધુ વભજાવ્યુ ં છે . તભે ફી.વી. રક કશેલાઓ. એટરે તભાયે અભાયાથી અરગ નાસ્ત કયલ જઈએ.” (એજન, ૃ. ૯૭) બણેરા ગણેરા લગયતળક્ષકે જાતતલાદી તલિાયન ામ નાખતા દયયજ વાથે ફેવીને નાસ્ત કયનાયી વલણય તલધ્માથીતનઓ દલરત તલધ્માથીતનઓ વાથે જાણે વંફધ ં ન છે ડ જ પાડી નાખે છે . ણ દલરત તલધ્માથીતનઓ તાના અભાનને વશન કયીને ચ ૂિા ફેવી યશેતી ૂ તલિાયધાયાના તલયધભાં નથી- અભાનન તલયધ કયે છે - તાની વલણય વશેરીઓની કૂભંડક જયદાય દરીર કયે છે જેન જલાફ વલણય વશેરીઓ ાવે નથી. દલરત તલધ્માથીતનઓએ તેભને લિત્ર દયી આપ્મા છે , શાથભાં ભશેંદી મ ૂકી આી છે , જલાફના ઉતાયા કયલા તેભની નટબુક આી છે , ત્માયે તેઓ અબડામા નશી ને – “આજે અભાયી જાત જાણીને અભને જુદા જઇને ફેવલાનુ ં કશેતાં તને જયીકેમ રાજ ળયભ આલતી નથી?” (એજન, ૃ. ૯૮) િંદ્રકરા, જમશ્રી, વતલતા ગોયલબય તેભનાથી અરગ જઈને નાસ્ત કયે છે . તાનાથી દૂ ય ગમેર એ ત્રણેને જઈને સુધા-નમના-અંજના ખુળ થામ છે . નમના કશે છે -“ઉયથી ત ફધામ વાયા વાયા દે ખાલડા રાગે, ણ ભાંશમરાં ગુણ ત ભાંદેલજી જાણે , આ ત ટીિયે કીધુ ં ત્માયે જ આણને ખફય ડીને! શલે એ રકને આણી વાથે નશીં ફેવલા દે લાના.” (એજન, ૃ. ૯૮) તે જ વભમે આ ત્રણેની લાત વાંબી યશેર એક ાત્ર ળણગાયફા તેઓને માદ કયાલે છે કે પ્રથભ નંફયે ાવ થતી આંફેડકય જમશ્રીની નટ ઉતાયા ભાટે રેતી લખતે, િંદ્રકરા શ્રીભાી ાવે લિત્ર દયાલતી લખતે, વતલતાની નટભાંથી ગયફા ઉતાયતી લખતે કઈ કેભ અબડાઈ ગયુ ં નશીં? લી ળણગાયફા ગાંધીફાુ- નયતવિંશ ભશેતાની લાત માદ કયાલીને શહયજન પ્રત્મેના આલા લતયનને અમગ્મ ઠેયલે છે ને કશે છે - “તભાયે એ ત્રણેમનુ ં અભાન ન કયવુ ં જઈએ.” (એજન)
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ળણગાયફાના કશેલાથી વલણય સુધા-અંજના-નમના તલિાયભાં ડે છે ને તાની ભ ૂર વભજાતા તેઓ એ ત્રણેમને ‘વૉયી’ કશેલાનુ ં નક્કી કયે છે -તેભની ાવે જામ છે ણ દલરત તલધ્માથીતનઓ ઊબી થઈને િારલા રાગે છે . ાછ આલતી એક વભમની વલણય વશેરીઓની લિિંતા કમાય લગય-“ િંદ્રકરા, જમશ્રી અને વતલતા ણ આજે એભનાં ગભાં જાણે કઈ નવુ ં જભ આવ્યુ ં શમ એભ વડવડાટ દાદય િઢીને તલજેતાની અદાથી તતાની ાટરી ઉય ુન: ગઠલાઈ ગમા.” (એજન, ૃ. ૯૯)
આ લણયન અનેક યીતે ભશત્લ ૂણય છે . ‘વૉયી’ કશેલાથી આેરી
લેદના દૂ ય નથી થલાની અને ‘વૉયી’ન સ્લીકાય કયીને વભાધાન કયલાથી અભાન ભટી જલાનુ ં નથી તે લાસ્તતલતતાથી રેલખકા વબાન છે . અને તેથીજ અશી દલરત ાત્ર વલણો વાથે વભાધાન નથી કયતાં યં ત ુ અભાનન તલયધ કયે છે . લગય ળરૂ થતાં તળલક્ષકા આલીને ળાાકક્ષાની લિત્રસ્ધાયભાં પ્રથભ આલેર િંદ્રકરાનુ ં નાભ જાશેય કયે છે ને આખા લગે તાી ાડલી ડે છે . વલણય વશેરીઓએ ણ તાીના ગડગડાટભાં તાન સ ૂય ુયાલલ ડે છે . અશી જાણે દલરત િંદ્રકરા ભનભન કશી યશી છે -‘હુ ં શહયજન છું અને વતત આગ લધીળ, ભાયી તવધ્ધી ભાટે તભે વલણો તાી ાડી ભને અલબનંદન ાઠલ.’ એક િફયખીએ પ્રગટ કયી આેર જાતતગત ઓખના કાયણે વલણય હકળયીઓના લૈિાહયક જગતભાં આલેર પેયપાય તથા ત્માયફાદ શ્ચાતા એ ફધાની વાભે દલરત હકળયીઓન તલયધ લાતાયકાયે કુળતાથી તનરૂપ્મા છે . લગયતળક્ષકન અણગભ, કાયકુનની ફેયલાશી ળૈક્ષલણક વંસ્થાઓભાં િારતા આબડછે ટની વાલફતી ૂયી ાડે છે . વલણોના “વયી”ને સ્લીકાયી રઈને એભની વાથે શીભીને વલામા વલણો ફની ફેઠેરા કશેલાતા અનેક દલરત રક કયતાં આ લાતાયના ાત્ર અનેક યીતે ઊંિા છે . ‘િફયખી’એ વજ ેર અસ્ ૃશ્મતાના લભ વાભે દલરત હકળયીઓએ તાના સ્લભાન ભાટેન ઠયાલ વાય કયી દીધ શમ એભ રાગે છે . અશી વભાધાન નથી, ભાત્ર તલયધ છે ...”િફયખી” લાતાયન હશન્દીભાં ણ અનુલાદ થમ છે . રેલખકાને અલબનંદન.
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April to Sept., 2014 Vol. 03, Issue 02 & 03
ISSN : 2278-3067
Sangharsh/Struggle : e-Journal of Dalit Literary Studies
શમાજ અને શાહષત્ય : દભત શાહષત્યના મળેવ હરપ્રેક્ષ્યમાં ષરે રમાર1
દલરત વભાજને જેભ હશિંદુ તયીકેની વં ૂણય ઓખ ભી નથી તેલી જ યીતે દલરત વાહશત્મને વાહશત્મ તયીકે સ્લીકાયક્તત ભી નથી, દલરત વભાજ શજુ ભ્રભણાભાં યશી તે હશિંદુ છે તેલા કાલ્તનક સ્લપ્નોંભાં યાિે છે , તેભ દલરત વાહશત્મ વાહશત્મભાં તાની એક તલળે જગ્મા યશેરી છે તેભ ભાને છે , દલરત વભાજ આજે ણ યં યાગત વ્મલવામ વાથે જીલન વાય કયે છે . દલરત વાહશત્મ ણ કશેલાતી મુખ્મધાયાત્ભક વાહશત્મભાં ઉલ્રેખ ભાત્રથી ધન્મ થઇ જામ છે . દલરત વભાજ જેભ તાને અનેક જાતતઓભાં તલળે-તલળે જાલી યાખે છે તેભ દલરત વાહશત્મભાં ણ અંદયઅંદય તલલાદ થતા યશે છે . દલરત વભાજ આઝાદી છી અને શેરાં દલરત વભાજ વભાજના તલકાવ ભાટે ભશેનત કયત શત આજે ણ તે તલકાવ ભાટે તાની ભેશનત આે છે , યં ત ુ ભાનલ અતધકાય આજે ણ તેની તયપેણભાં નથી અને શમ ત ણ તે ઊંટના ભભાં જીયા ફયાફય છે . ડૉ. તલભર થયાત ભશેનતકળ દલરત જનતા તલે કશે છે કે, ‘
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આઝાદી છી વંતલધાન પ્રદત અતધકાય ણ દલરત ભાટે મ ૃગજ વભાન વાલફત થમા, જે આયક્ષણ વાથે આગ આવ્મા તે ભાત્ર દલરત વભાજભાં વમુદ્રભાં ફયપની ટિ વાભાન છે . દલરત વભાજ આજે ણ તાના અતધકાય ભાટે વંઘય કયે છે . દલરત વભાજ તાના યં યાગત વ્મલવામ છડી ળશેય તયપ લળ્મ છે અને વમ્ભાનજનક જીલનની ખજ કયી યહ્ય છે . ડૉ. આંફેડકય, ભશાત્ભા જ્મતતફા ફુરે, તથાગત બુદ્ધની વાભાજજક િલને જાણી તે ણ વાભાજજક વંઘય કયી વભાજભાં તાનુ ં સ્થાન તનતશ્વત કયી યહ્ય છે . બાયતીમ વભાજ તાના આડંફયી લતયનને શુ ં આજે ણ છડી ળક્ય છે , શુ ં આબડછે ટને દૂ ય કયલી ભાત્ર ઉદ્દે શ્મ શત ? શુ ં ઝાડું દૂ ય કયવુ ં એ ભાત્ર ઉદ્દે શ્મ શત ? શુ ં ભંહદય પ્રલેળ ભાત્ર ઉદ્દે શ્મ શત ? ડૉ. આંફેડકયે કારાયાભ ભંહદય પ્રલેળ આંદરન કયુું ભાત્ર તાના વભાજને ભનુષ્ટ્મ વલણય વભાજ ભનુષ્ટ્મ ભાને, તેજ આંફેડકય ુના કયાય છી 1
Hareshkumar V. Parmar ‗Aashiyana‘, 40, Ramnagar, Timbavadi Bypaas, Madhuram, Junagadh – 362015 Email : hareshgujarati@gmail.com Mo. 09408110030
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Sangharsh/Struggle : e-Journal of Dalit Literary Studies
ISSN : 2278-3067
April to Sept., 2014 Vol. 03, Issue 02 & 03
‘શયીજન વેલક વંઘ’ કે ‘અછૂત ભંહદય પ્રલેળ’ જે ગાંધીજી દ્વાયા િરાલલાભાં આવ્યુ ં શતુ ં તેન તલયધ કયે છે , વાથે વાથે ૧૯૩૬ભાં ‘શયીજન’ ળલદન ણ તલયધ કયે છે , દલરત ભાટે તેઓ ‘દદલરત’, ‘ફહશસ્કૃત’, ‘અંત્મંજ’ જેલા ળલદ પ્રમજે છે , ત વાથે વાથે ત્રકાહયતા દ્વાયા ‘મ ૂકનામક’ ળલદ ણ દલરત ભાટે પ્રમજે છે . દલરત વાહશત્મન આયં બ ત ભશાત્ભા જ્મતતફા ફુરે દ્વાયા તેભના ‘વત્મ ળધક વભાજ’ પ્રવ ૃતત્તની વાથે આયં બ થઇ ચુક્ય શત. ‘ગુરાભગીયી’ તેભની પ્રમુખ કૃતત છે , જેભાં િાહ્મણલાદી વ્મલસ્થાન તલયધ જલા ભે છે , વાથે વાથે વ્મલસ્થા હયલતયન પ્રવ ૃતત્ત ણ ળરુ શતી, તળક્ષણનુ ં ભશત્લ બુદ્ધ ભાપક ભશાત્ભા ફુરેને ણ વભજાયુ ં શતુ ં અને દલરત તેભજ વલય વભાજની ભહશરાઓં ભાટે તેભણે તળક્ષણની વ્મલસ્થા કયી શતી. આભ, દલરત વાહશત્મ જાગૃતત ભાટે, પ્રવ ૃતત્ત તેભજ તલિાય વંદબે આમ ૂર કામય કયી યહ્ું શતુ.ં ડૉ. આંફેડકયન ઉદમ દલરત વભાજ ભાટે કઈ તલધાતાથી ઓછું ન શતુ.ં ભાટે જ વ્મલસ્થાએ આજે ણ ડૉ. આંફેડકયને શભેળા નજયઅંદાજ કમાું , લાલ્ભીકી વભાજ આજે ણ તાના યં યાગત વ્મલવામ વાથે ભજબ ૂયી લળ કામય કયી યહ્ય છે ત તેભને તે વ્મલસ્થાભાં જાલી યાખલા ભશાત્ભા ગાંધીની જે ભ ૂતભકા શતી તે જ આજના નેતાઓ ણ કયી યહ્યાં છે . દલરત વાહશત્મ જાગૃતતનુ ં કામય કયી યહ્ું છે , યં ત ુ દલરત રેખક કેટર પ્રતતફદ્ધ છે તેની ય તનબયય છે , ઓભ પ્રકાળ લાલ્ભીકીએ તાના વાહશત્મ દ્વાયા હશન્દી જગતભાં દલરત વાહશત્મને એક નવુ ં નાભ આલાભાં ભશત્લન પા ગણી ળકામ, ભશનદાવ નૈતભળયામ, જમ પ્રકાળ કદય ભ, કંલર બાયતી લગેયે રેખકોં હશિંદી વાહશત્મ જગતભાં નોંધનીમ કામય કયે છે . ઓભ પ્રકાળ લાલ્ભીકી તાના ુસ્તક તાના શાથથી લેિતા શતાં, નાગાજુ યન ણ તાના ુસ્તક તે જ લેિતા શતાં. જે વાભાજજક િલભાં તેભનુ ં સ્થાન કેટલું છે તે ફતાલે છે . જલાશય નેશરૂ તલશ્વતલદ્યારમ, નલી હદલ્રીભાં જ્માયે ણ કઈ કામયક્ભ શમ છે ત્માયે આ દલરત રેખકોં અચ ૂક શાજય શમ છે , જે વાહશત્મ અકાદભીના કામયક્ભભા બાગ્મે જ જલા ભે છે . ણ દયે કને આજે ણ પહયમાદ શમ છે , તાના વભાજભાં તળક્ષણની ક્સ્થતત અને તેભની યં યા ય. શયીળ ભંગરમૌ ‘દામણ’ લાતાય યિી વાહશત્મ અને વભાજ મથાથયને જડી એક સ્તંબ ફની ઊબા યશે છે , જેભાં વત્મ ઘટનાને લાતાયન ુ ં સ્લરૂ આલાભાં આલે છે , ત ફી. કેળયતળલમૌ વાહશત્મ અને વભાજને વાથે રઈને િારે છે , આજે ણ વંઘય કયે છે . દલરત વભાજભાં આજે ણ જાતત-જાતત લચ્િે બેદ છે , જેને નષ્ટ્ટ કયલા ખુદ ડૉ. આંફેડકયે આહ્વાન કયુું શતુ,ં યં ત ુ વભમની વાથે તનયાળા તલળે ભી, વપતા આંતળક; કાયણ ભાત્ર તળક્ષણ ભેલી રીધા છી વ્મશાયભાં તેભનુ ં પ્રકટીકયણ ન થયુ,ં વાથે વાથે તળક્ષણ ણ એવુ ં કે જે દે ળ પ્રત્મેની બાલના ત જાગૃત કયે ણ, વભાજ-વભાજ પ્રત્મેન ુ ં લૈભનસ્મ દૂ ય કયલા ભાટેના કઈ કામયક્ભ પ્રત્મે બાયબાય ઉદાવીનતા. સ્લતંત્રતા હદલવ ઉજલામ છે , ગણતંત્ર હદલવ ઉજલામ છે ,
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Page 154
April to Sept., 2014 Vol. 03, Issue 02 & 03
ISSN : 2278-3067
Sangharsh/Struggle : e-Journal of Dalit Literary Studies
યં ત ુ આલા કામયક્ભભાં ડૉ. આંફેડકયની બાયબાય ઉેક્ષા, ડૉ. આંફેડકયને દલરતના નેતા ફનાલી તેભના ગુરૂ કદને રઘુ કયલાનુ ં ભશા ડમંત્ર... ભશાયાષ્ટ્રભાં ઉદમ થમેલ,ું દલરત ૈન્થય, લરેક ૈન્થય, બુદ્ધ, ફુરે, ળાહજી ુ , ડૉ. આંફેડકયી તલિાયધાયા વાથે વંકામેલ ું વાહશત્મ જમાયે દલરત વાહશત્મ તયીકે વાભે આવ્યુ ં ત્માયે મુખ્મ વાહશત્મભાં તેભને વભાલલાભાં આવ્યુ ં ન શતુ,ં ખયે ખય વાહશત્મભાં ણ આયક્ષણ ? એલા આક્ષે થમા, ત્માયે મુખ્મ વાહશત્મભાં દલરત વભાજની ઉક્સ્થતત જલા, પ્રભાણલાભાં આલી, જેભાં દલરત વભાજનુ ં પ્રતતતનતધત્લ નહશલંત શતુ,ં જે આજે ણ છે . દલરત વભાજ બાયતીમ વભાજભાં આરામદ વભાજ છે , જેને જાણલા ભાટે દલરત વભાજભાં જન્ભ રેલ ડે, શા, એ જરૂય કે વંલેદનળીર રેખક તાના ાડળી એલા દલરત વભાજ પ્રત્મે વંલેદના વ્મતત કયે તેલા રેખકોં છે ભાટે જ તલદ્રશના સ ૂય વાથે દલરત યિનાત્ભક ફાફતને લધુ પ્રાધાન્મ આે છે . દલરત વભાજ લણકય, િભાય, લાલ્ભીકી, ગયડા, ભશાય, ભાંગ લગેયે વભાજ આજે ણ તાને એક કયતા તાને તલળે ભાને છે , આ નીતત અંગ્રેજનીતત ત નજ કશી ળકામ, અંગ્રેજએ ત તેભને ભાત્ર જ્ઞાન કયાવ્યુ ં છે કે, તભે એક નથી, અરગ અરગ છ, એક શલા છતાં અરગ-અરગ છ. વત્મ દલરત વાથે છે , ત બાયતીમ જાતતઓ ણ અસ્ ૃશ્મતાભાંથી અસ્ ૃશ્મ નથી, તેભાં ણ અનેક ેટા જાતતઓ છે જે આજે તાને આયક્ષણભાં વભાલલા ભાટે આંદલરત છે . દલરત વાહશત્મ કણ રખી ળકે ? કશેલામ છે કે દલરત વાહશત્મ દલરત જ રખી ળકે ત ફીજ ભત છે દલરત વાહશત્મ કઈ ણ રખી ળકે... દલરત વાહશત્મ દલરત શલા ભાત્રથી યિાઈ જામ એ વત્મ નથી જેભ વલણય વભાજ કેટર ણ અભ્માસુ ં શમ અને તે રેખક જ ફને ! બાયતીમ વભાજ દરીર આલે ત્માયે પ્રશ્નને બગલાન બયવે છડી દે છે , વલણય-દલરત વભાજ આ ભાન્મતાથી લબન્ન નથી, આ વભાનતા છે , યં ત ુ એક વાભંતી વભાજ તાનુ ં લિયસ્લ તડલા તૈમાય નથી, ફીજા તે ૂ ાલી અથલા જીવ્મે જામ છે . વભાનતા, સ્લતંત્રતા, ફંધત ુ ા, લિયસ્લ ભાટે બાગ્મને કળતા જીલન ટંક ન્મામ ળલદોંને તડી-ભયડી નલા ળલદોં વ્જરલાભાં આલે છે , જેભ કે, ‘વભયવતા’(?!). નાયામણ સુલે દલરત વાહશત્મ તલે કશે છે , ‘’दभलत शब्द की कइ भमली जुली पररिमषमएं है | इसकम ऄथद के वल बौद्ध यम भपछड़ी जमभतयमँ ही नहीं हैं | सममज के जो िी पीभड़त है – वे दभलत है | इश्वर भनष्ठमं यम शोषण भनष्ठमं जैसे बंधनो से अदमी को मुि रहनम चमभहए | ईसके समममभजक ऄभस्तत्व की धमरणम सममनतम, स्वतंितम और भवश्व बंधुत्व की प्रभत भनष्ठमं में से भनधमदररत होनी चमभहए यही दभलत समभहत्य कम अग्रह है | दभलत समभहत्य संज्ञम मूलतः प्रश्न सूचक है | महमर, चममर, ममंग, कसमटे, िंगी जैसी जमभतयों की भस्थभतयों कम प्रश्नों पर भवचमर तथम रचनमओं द्वमरम प्रस्तुभत करनेवमलम समभहत्य ही दभलत समभहत्य है | दभलत समभहत्य की भजतनी िी पररिमषमए है ईनकम एक ममि स्वर है – समममभजक पररवतदन | अम्बेडकरवमदी भवचमर ही ईनकी एक ममि प्रेरणम है |”2
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Sangharsh/Struggle : e-Journal of Dalit Literary Studies
ISSN : 2278-3067
April to Sept., 2014 Vol. 03, Issue 02 & 03
દલરત વાહશત્મન મ ૂભ ૂત ઉદ્દે શ્મ વાભાજજક હયલતયન છે , જે વાભાજજક હયલતયનની લાત કયળે ુ ાનુ ં વભથયન કયનાય વાહશત્મ જ તેભજ ળણન તલયધ કયળે, વાભાજજક વભાનતા, સ્લતંત્રતા, ફંધત દલરત વાહશત્મ છે . જવેપ ભેકલાનની લાતાય ‘યટર નજયાઈ ગમ’ભાં એક ફાક ‘યઘુ’ કઈ યીતે જાતતબેદન ભાનવંઘય કયે છે , જેના હયણાભ વભ યટર ધીયે ધીયે તેનાથી દૂ ય થત જામ છે , અશી પ્રતીક તયીકે ‘યટર’ ગયીફ તેભજ દલરત જીલનભાં કઈ યીતે લણામેર છે તે દળાયલલાભાં આવ્યુ ં છે , જમાયે યઘુ યટરાથી હયલિત થામ છે ત્માયે ખ ૂફ ભડું થઇ ગયુ ં શમ છે . યં ત ુ જીલનવંઘયની ળરૂઆત ણ ત્માંથી જ િાલું થામ છે . દલરત ભાટે ઓખ ભશત્લની ફની યશે છે . જમાયે તે અન્મ વભાજની લચ્િે શમ છે ત્માયે તેભની ક્સ્થતત અજાણ્મા કે આંગતુક જેલી થઇ જામ છે . અન્મ વભાજ તાની જાતત તલળે યીતે જાશેય કયે છે ત્માયે દલરત તાની જાતત ઉલ્રેખ તલે ભોન યશે છે , અથલા અવત્મન વશાય રે છે . સ્લાનુભ ૂતત અને યાનુભ ૂતતન પ્રશ્ન યશેલાન જ. જેભ અન્મ વાહશત્મભાં સ્ત્રીલાદી વાહશત્મ તલળે યીતે રખામ છે , આહદલાવી વંલેદન વાથે ણ લફનઆહદલાવી રેખક વાહશત્મ યિે છે , યં ત ુ સ્ત્રીલાદી તેભજ આહદલાવી વાહશત્મ તેભના તાના દ્વાયા ણ વજાયમ છે . મ ૂ બાલનાને જે વભથય યીતે અલબવ્મતત કયે તે વાહશત્મ નોંધાત્ર ફને છે . યં ત ુ વાહશજત્મક ગતતતલતધઓભાં દલરત રેખકને ળા ભાટે અરગ યાખલાભાં આલે છે ? અલાડય વભાયં બભાં પ્રતતફદ્ધ રેખકને નજયઅંદાજ કયલાભાં આલે છે ત્માયે વાહશત્મ પ્રત્મે પ્રતતફદ્ધ રેખકનુ ં ભોન કંઇક કશી જામ છે . આખયે વાહશત્મકાય છી તે રલરત શમ કે દલરત તાના વભાજ અને તાના લાતાલયણભાંથી આલે છે . તેન પ્રબાલ ત યશેલાન જ, ભાટે તેભાંથી ફશાય નીકલાન પ્રમાવ કયલ, હયલતયન ભાટે પ્રતતફદ્ધ કામયલાશી જ આગ જતાં ઉરરેખાળે, જ્માં વાહશત્મ કયતા જીલન ખાતય વાહશત્મ તલળે છે ત્માં. ધભાયબાઈ શ્રીભાીની ‘નયક’ લાતાયન ુ ં દૃશ્મ જેભાં નાતમકા અને તેભની નાની ુત્રી ભાથે ગાભના વલણોના ઘયનુ ં ભ-મ ૂત્ર ભાથે ઉાડી ગાભની ફશાય નાખલા ભાટે જામ છે ત્માયની હયક્સ્થતત : “ડલફ ત ૂટર શત, એભાંથી ભેલ ું દદડી યહ્ું શતુ,ં ભાથેથી િશેયા રગી દદડત યે ર ટાક થત છે ક ગા નીિે વયકી ગમ.”3 કેભેયાભાં કેદ થમેર આ દૃશ્મ નાતમકાન તત હપલ્ભભાં જુએ છે ત્માયે તેભની આંખ ણ આંસુથી ઉબયામ છે .
પ્રસ્તુત લાતાય દલરત વાહશત્મની પ્રમુખ લાતાય છે , આભ છતાં એભાં શજુ
તલદ્રશન સ્લય જેલી યીતે મુખય થઈને આલલ જઈએ તેલ આલી ળક્ય નથી. વંલેદના દ્વાયા હયલતયનની લાત તલળે ઉલ્રેખાત્ર ફની છે . દલરત વાહશત્મ ભાનલતાલાદી વાહશત્મ છે ભાટે તે ુરુવત્તાન ણ તલયધ કયે છે . ભાટે દલરત વાહશત્મભાં દલરત ભહશરા તલળે યીતે ઉજાગય થામ છે . આભ છતાં, યં યાભાંથી દલરત ભહશરા શજુ મુતત થઇ નથી, તળક્ષણ ભેલલા છતાં, તેભનાભાં
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April to Sept., 2014 Vol. 03, Issue 02 & 03
ISSN : 2278-3067
Sangharsh/Struggle : e-Journal of Dalit Literary Studies
ડૉ. આંફેડકયી તલિાયધાયા શજુ ફાલમે જ છે , તેભનુ ં એક ભટું કાયણ દલરત વભાજ ણ વલણય વભાજનુ ં અનુકયણ કયત જલા ભે છે તેભજ તે ણ વલણય ભાનતવકતાનુ ં એક મા ફીજી યીતે લશન કયે છે . જે આજે ણ વગત પ્રશ્ન છે . અંતે, વંલેદનળીર રેખકે દલરત વાહશત્મ અને દલરત વાહશત્મકાય પ્રત્મે વભાન બાલ કેલલ જઈએ, દલરત વાહશત્મકાયે ઘયના દયલાજા ખરી ફશાય નીકવુ ં ડળે, તે વાહશત્મકાય નહશ ણ વાહશજત્મક આંદરનકાયી ફની તાનુ ં જ્ઞાન દલરત વભાજભાં શોંિાડવુ ં ડળે, નશીંતય દલરત વાહશત્મ એકાંગી ફની અયણ્મરુદન વભાન ફની જળે. તાનુ ં તલલેિન તંત્ર ભજબ ૂત ફનાલી વાહશજત્મક તલલેિનને જાકાય આલ ડળે. જ વાહશજત્મક ભાદં ડને જ વાભે યાખલાભાં આલે ત વાહશજત્મક ભાદં ડને ફદરલા ડળે, જ તેભ નહશ થામ ત દલરત રલરત વાહશત્મભાં અસ્ ૃશ્મ થઇ ડળે. આજે દલરત વાહશત્મકાય દલરત ઓખ ઊબી કયી રલરત વાહશત્મ તયપ લે છે , તેભજ દલરત વાહશત્મ પ્રત્મેની પ્રતતફદ્ધતાને નેલે મ ૂકે છે . દલરત વાહશત્મકાય રેખન વંદબે સ્લતંત્ર છે , યં ત ુ વાભાજજક પ્રતતફદ્ધતાને બગે નહશ, જાગૃત વભાજ અને વાહશત્મ તેલા વાહશત્મની આરિના કયળે અથલા વભમના પ્રલાશભાં ભ ૂરી/ભુરાઈ જળે. દલરત વાહશત્મકાયે તકય યતુ ત લાતને તલળે યીતે ઉવાલી તનફંધાત્ભક કે લણયનાત્ભક નહશ યં ત ુ કથનાત્ભક તેભજ નલા પ્રતતભાન અલબવ્મક્તત વંદબે ઘડલા ડળે. તળક્ષણની વાથે વભાજની લચ્િે ણ એક ઓખ ઊબી કયી વભાજ દ્વાયા ણ વાહશત્મ પ્રત્મેની રુલિ ઉજાગય કયલી યશી નશીં ત એક ેઢી છીનુ ં વાહશત્મ ભાત્ર યટણ અથલા િેતનાતલશીન ફની જળે. ક્ાંતતની ભળાર શંભેળાં જરતી યશે તે ભાટે દલરત રેખકે શંભેળાં કઈણ હયક્સ્થતતભાં તટસ્થ અને વજગ યશી તાનુ ં અક્સ્તત્લ ટકાલી યાખવુ ં ડળે. ભાનલીમ વાહશત્મ ભાનલભનને તલિાયતુ ં કયે તેભજ જે વડ છે તેભન નાળ કયતુ ં શવુ ં જઈએ. લણયવ્મલસ્થા અને જાતત વ્મલસ્થા આજે ણ તાનુ ં અક્સ્તત્લ ટકાલી લાયે લાયે ભનુષ્ટ્મ જીલનને અંધકાય તયપ ધકેરે છે , પ્રતતફદ્ધ ુ ા, ન્મામ ભાટે રડનાય વાહશત્મ વાહશત્મકાયનુ ં કામય તેભને યકલાનુ ં છે . વભાનતા, સ્લતંત્રતા, ફંધત આજે નહશ ત કારે દુતનમાભાં શ્રેષ્ટ્ઠ વાહશત્મ તયીકે તેભજ જલાફદાય, પ્રતતફદ્ધ વાહશત્મ તયીકે ઊબયી આલળે. વંદબય 1. 2.
ौं
ि, न्
, ड . रु
प्र
, .ृ 83-83
3. નયક, નયક (લાતાયવગ્ર ં શ), ધભાયબાઈ શ્રીભાી
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Literature Corner
स्वयंिू (कहमनी) सुजमतम पमरभमतम1 Cg N>moQ>o go Jm±d H$s ~g Xmo hr {deofVmE± Wr, EH$ Vmo Jm±d J§Jm {H$Zmao ~gm hþAm Wm Xÿgar Jm±d Ho ~rMmo~rM EH$ ~S>m -gm àmMrZ ñd`_^y {ed H$m _pÝXa , Jm±d Ho$ ~S>o ~wOwJ© Cg _pÝXa H$mo gmjmV {ed H$m M_ËH$ma _mZVo Am¡a 80 gmc nhco H$s hþB© Cg KQ>Zm Ho$ ~mao _| ~VmVo hþ`o AmO ^r AmíM`© go H$m§nZo cJVo O~ J§Jm _| Am`r ^`mZH$ ~mT> _| Amg-nmg Ho$ nyao BcmHo$ Ho$ gmW-gmW CZH$m Jm±d ^r Sy>~ J`m Am¡a g^r H$mo Jm±d N>moS>H$a ^mJZm nS>m Wm& nm±M {XZm| ~mX O~ nmZr CVam Am¡a Jm±d ^r Sy>~ J`m V~ g^r H$mo Jm±d N>moS>H$a ^mJZm nS>m Wm& nm±M {XZmo ~mX O~ nmZr CVam Am¡a Jm±d dmco dmng cm¡Qo Vmo XoI H$a h¡amZ hmo J`o {H$ R>rH$ _pÝXa H$s OJh na EH$ Xmo \$sQ> D±$Mm H$mco a§J H$m {ed {c§J O¡gm nËWa C^a Am`m Wm {Ogo gmjmV ñd`_^y {ed _mZH$a OëXr hr dhm°§ EH$ ^ì` _pÝXa ~Zm {X`m J`m& Amg-nmg Ho$ nMmg Jm±dm| _| ^r BVZm ~S>m Am¡a emZXma _pÝXa Zhr§ Wm& _pÝXa ~ZZo Ho$ ~mX go AmO VH$ {\$a H$^r Cg BcmHo$ _| ~mT> Zhr Am`r& ha {ed am[Ì na dhm± EH$ ~S>m gm _ocm cJVm Am¡a ^mar ^rS OwQ>Vr& ~g BgHo$ Acmdm Vmo Jm±d d¡gm hr Wm O¡go AÝ` g^r Jm±d hþAm H$aV h¡& 35-36 Kam| dmco Cg Jm±d _| ^r Hw$c 7 Ka ~m_Zm| Ho$, 13 R>mHw$am| Ho$ ~mH$s ~Mo Kam| _| Hw$N> ~{Z`m| Ho$ , Xmo Hw$åhmam| Ho$, EH$ ZmB©, EH$ Ymo~r,EH$ _„mh Ho$ gmW-gmW Xmo Ka JwO©amo Ho$ Am¡a VrZ Ka `mXdm| Ho$ ^r Wo Omo AnZr Hw$N> Jm`-^¡§gm| Ho$ gmW dhm± na ~Zo hþEo Wo& {OZH$s Jm` H$m cmoQ>m ^a VmOm XÿY ha amoO gw~h {edOr na MT>Vm Am¡a ~mëQ>r ^a ~S>Ho$ n§{S>V Ho$ Ka OmVm& Jm±d H$s hX nma T>moa,M_ma,^§Jr Am¡a _mo{M`m| Ho$ Hw$N> n[adma ahVo {OÝh| Jm±d go JwOaZo H$s BOmOV Zht Wr& do O§Jc go Ky_ H$a S>oT> _rc cå~m amñVm McH$a hmB©do VH$ nhþ§MVo Ohm± go KmoS>mJmS>r , ~g `m Q>¡ånmo `m Omo Hw$N> ^r gdmar {_cVr Cgr go AnZo-AnZo H$m_ na nh±MVo& Jm±d H$m _„mh Vmo ~g ~m_Z, R>mHw$a Am¡a ~{Z`m| H$mo hr nma cJmVm& co{H$Z R>>cwAm ^§Jr R>mR> go Jm±d ^a Ky_Vm& Xmê$ Ho$ Zeo _| Qw>Z g^r Jm±d dmcm| H$mo _w±h ^a-^a Ho$ Jm{c`m± XoVm& _Omc {H$gr H$s Omo Cgo amoH$ co& ©Z§J go Vmo ^JdmZ ^r S>ao © ^co hr ~moc H$a cmoJ H$Þr H$mQ> co na AÀN>r Vah OmZVo Wo {H$ CgHo$ Zm_ go hr Jm±d ^a _| g^r {H$ \$Q>Vr ,~{S> _wpíH$c go _pÝXa Ho$ ~S>Ho$ nwOmar Zo háo _| EH$ Xmo ~ma Hw$N> n¡gm| H$s {aídV Am¡a nmnnwÊ` Ho$ \o$a _| \±$gm H$a Cgo _pÝXa go 100 JO Xÿa hr ahZo Ho$ {c`o _Zm {c`m& R>cw`o H$mo O~ ^r n¡go {_cVo dh ~Jc Ho$ Jm±d H$s Xmê$ ^Å>r go Xmê$ H$s ~moVc| co AmVm Am¡a _pÝXa Ho$ R>rH$ gm_Zo 100 JO H$s Xÿar na Am_ Ho$ n|S> H$o ZrMo ~¡R>H$a R>mR> go Xmê$ nrVm Am¡a Zem CVaZo VH$ Jm±d dmcm| Ho$ gmW-gmW ^JdmZ H$mo ^r Jm{c`m± R>moH$Vm& CgH$m ghr-ghr Zm_ nVm Vmo {H$gr H$mo ^r nVm Zht Wm na dh OmV H$m ^§Jr h¡ `h g^r OmZVo © gmco ^mogS>rHo, 50 _rc Jham JÈ>m ImoX Ho$ ^r OmV ImoO c|Jo na Jar~ H$mo M¡Z go OrZo Zhr§ X|Jo © R>cwAm Ze| _| ^r ~mV Vmo nVo H$s hr ~mocVm& CgH$s amoO-amoO H$s ~H$dmg go V§J AmH$a EH$ amV N>moQ>o n§{S>V Zo cN>_Z `mXd H$mo nQ>m {c`m {H$ dh R>cwE H$s Eogr Rw>H$mB© H$ao {H$ CgHo$ hmW nm±d Qy>Q> Om`o {\$a gmam OrdZ _pÝXa Ho$ gm_Zo nS>m-nS>m ^rI _m§JVm ahoJm V^r Am¡H$mV g_P _| Am`oJr gmco H$mo AnZr& co{H$Z IyZ-Iam~m Zht hmoZm Mm{h`o& H$m¡Z PocoJm Bg H$_OmV H$m WmZm nw{cg& AnZo ~Mmd H$m Bemam ^r gmW hr H$a {X`m N>moQ>o n§{S>V Zo& Cg amV O~ cN>_Z n|S> Ho$ nmg nhþ±Mm R>>cwAm Jhar ZtX gmo`m Iam©Q>o co ahm Wm O¡gr hr EH$ S>§S>m nS>m dh EH$X_ go CR> IS>m hþAm Am¡a PQ> go cN>_Z H$mo nH$S> H$a BVZr Omoa-Omoa go {M„mZo cJm {H$ 1
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_mo… 9990579194 B©_c o … sujataparmita@gmail.com
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{_ZQ>m| _| hr nyam H$m nyam Jm±d _pÝXa Ho$ gm_Zo O_m hmo J`m& cN>_Z H$mo Vmo ^mJZo H$m ^r _m¡H$m Zhr {_cm& $ © © A~o JYo& ~m_Z H$s MmQ>oJm Vmo Š`m Vy ~r ~m_Z ~Z Om`oJm& h_mar Va\$ Am OmVm Vmo h_go Vmo D±$Mm ahVm hr Am¡a h_| VmH$V {_cVr gmo AcJ& Cg dº$ Vmo cN>_Z Zo {gao go {OÝXJr Ho$ {hgm~ {H$Vm~ Ho$ CcQ> \o$a H$mo g_PZm ewê$ H$a {X`m& Cgr Ho$ ~mX go H$^r-H$^r dh g^r go Nw>nVo-NwnmVo R>cwE H$mo EH$ AmY {Jcmg ^¢g H$m XÿY JQ>H$Vm Am¡a h±gH$a cN>_Z H$s {\$aH$s coVm © © gmco Voam XÿY _wP na Aga Zm H$aZo H$m _¢ Vmo Xmê$ hr nr`§y Am¡a Xmê$ hr _yVy _oao eara _| Vmo ~g Xmê$ hr ^ar h¡, XÿY Vmo Vy_ ~m_Zm| H$mo {ncm ,CÝhr gmcm| H$mo nMo h¡ Voam XÿY& _wâV H$s {_co Vmo ~mëQ>r ^a Ho$ nr c|Jo H$moB© JwaoO Zm H$aZo Ho$& `o h_mar gwYaZo go ahm © © cN>_Z R>cwE na ß`ma hr AmVm& dh Omo Mmho gmo ~moco& A_mdg H$s amV R>mHw$a H$m ~mn _a J`m& {nN>co VrZ gmcm| go I{Q>`m na nS>o ~S>Ho$ R>mHw$a H$mo Ka n[adma Am¡a Jm±d ^a _| H$moB© nyN>Zo dmcm VH$ Zht Wm& {gdm` R>cwE Ho$& ~wT>D$ Wm Vmo ~S>m H§$Oyg na {Xc H$m ZoH$& H$^r H$^ma R>cwE H$mo Xgnm±M n¡go Xo hr XoVm& RcwAm Vmo Cgr _| Py_Vm Am¡a ~Xco _| dh ^r ~S>Ho$ R>mHw$a H$mo ~rS>r {ncm XoVm& Xmonha _| O~ H$moB© Zht AmVm XmoZm| Iy~ Or cJmH$a J{n`mVo& R>mHw$a Ho$ _aZo H$m R>cwEo H$mo BVZm Jham Xw…I hþAm {H$ dh nJcm`m-gm Jm±d ^a _| amo-amo H$a g~H$mo ~VmZo cJm © © _oam XmoñV _a J`m Mcm J`m _wPo N>moS>H$a © © amoVo -amoVo dh AWu H$mo H§$Ym XoZo nhþ±M J`m co{H$Z O¡go hr CgZo hmW cJmZo H$s H$mo{ee H$s dhm°§ O_m gmV Jm±d Ho$ gmao R>mHw$a EH$ gmW {M„mZo cJo © © Aao hQ>mAmo Bg ZrM ^§Jr H$mo gmcm h_mao ~mn H$mo ZaH$ nhþ±MmEJm& gmao Jm±d H$mo Vmo An{dÌ H$aVm {\$aVm h¡ `hm± ^r Am J`m Am J`m JÝX \¡$cmZo& ~S>o n§{S>V Zo VwaÝV Cg OJh na J§JmOc {N>S>H$Zm ewê$ H$a {X`m Ohm± go Mc H$a R>cwAm dhm± nhþ±Mm Wm& g~ Hw$N> XoI-gwZH$a R>cwEo H$s Eogr gQ>H$s H$s {H$ {\$a Zht g§^cr& © © gmco ham_r H$s Am¡cmX ZrM hmo Vw_ JÝXo hmo Vw_ {ZnQ>Zo OmVo hmo O§Jc _| Am¡a YmoZo, J§Jm _|& O§Jc,ZXr g~ Hw$N> JÝXm H$aVo hmo Am¡a _wPo JÝXm H$aVo hmo& ^mar _Z go ~S>~S>mVm R>cwAm dhm± go {ZH$c J`m& Cg amV Eogm ^`mZH$ Vy\$mZ Am`m OmoaXma {~Ocr H$S>H$s Am¡a VrZ {XZ H$s K_mgmZ ~m[ae Zo AJcm-{nN>cm gmam [aH$m°S>© VmoS> {X`m& J§Jm _| Am`r O~aXñV ~mT> go Jm±d _| VoOr go nmZr MT>Zo cJm& O~ H$_a VH$ nmZr nhþ±M J`m V~ Jm±d dmcm| Zo Jm±d N>moS> XoZo _| hr ^cmB© g_Pr& g^r Zo VwaÝV Jm±d N>moS> {X`m& hS>~S>r _| {H$gr H$mo ^r R>cwEo H$m »`mc Zhr ahm& Hw$N> hr KÊQ>mo _| nyam Jm±d Sy>~ J`m `hm± VH$ H$s _pÝXa H$m H$ce ^r Sy>~ J`m& nm±M {XZm| ~mX O~ nmZr CVam Am¡a Jm±d dmco cm¡Q>o V~ Omo XoIm Cggo Vmo g^r H$r gm±g ê$H$ J`r& _pÝXa Ho$ H$ce H$mo AnZr ~mhm| _| cnoQ>o R>cwAm cQ>H$ ahm Wm&
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Books Publication Sangharsh Publication # 191, Sector-19 B, Pocket B, Near OPG School, DDA MS Flats, Sanskriti Apartments Dwarka, New Delhi-110075 And EKLAVYA PRAKASHAN Tirupati Nagar, 'MAHEK' Dist. Junagadh, Mangrol - 362225 Gujarat-India E-Mail : prakashaneklavya@gmail.com हममरे पमठक और लेखक ईपयुि द प्रकमशन के ममध्यम से ऄपनी दकतमब प्रकमभशत करवम सकते है. पुस्तक प्रकमशन के भलए हमें संपकद करें
: E-Mail : editorsangharsh@gmail.com And prakashaneklavya@gmail.com Web. : www.dalitsahitya.com http://eklavyapublication.in Mo. 09408110030
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Global Journal of Enterprise Information System में शोध अलेख प्रकमभशत करने हेतु संपकद करे : Haresh Parmar Mo. 09408110030 and mail : hareshgujarati@gmail.com
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