Saturday, June 27, 2009

case study on women violence

Host Organization
Marudhar Ganga Society

Under guidance of Mr. Hitendar Chauhan, programme manager (UNNATI)

Period 15th Oct 2007 to 15th Nov 2007

Submitted to : Submitted by :
Mr. Bharat Kumar Bhati Parul (PGDRM)
(Secretary) Institute of Rural Management
Marudhar Ganga Society Jodhpur
Manaklao , Jodhpur

Contents:

1) Introduction
a) Definition of Domestic/Social violence
b) Types of Women Violence:
I. Domestic Violence:
II. Social Violence:
a) Physical Violence
b) Sexual Violence
c) Verbal / Emotional Violence
2) Reasons for Domestic/Social Violence
3) Effects of Violence on women
4) Actions against Domestic/Social Violence
5) History
6) Present scenario
7) Dalit women
8) Case study
9) Explanation of all cases:
a) Case of Bidami Devi
b) Case of Sushila Bhati
c) Case of Pani Devi
d) Case of Hasti Bai
e) Case of Patashi Meghwal
f) Case of Dhalki Devi
g) Case of Dakhu Devi
h) Case of Naini Bai
10) Summary


Definition of Domestic/Social Violence:

For the purpose of this Act, any act, mission or commission or conduct of the respondent shall constitute domestic violence in case it-

Harms or injures or endangers the health, safety , life, limb or well being whether mental or physical , of the aggrieved person or tends to do so and includes causing physical abuse , sexual abuse, verbal and emotional abuse and economic abuse; or

Harasses, harms, injures or endangers the aggrieved person with a view to coerce her or any other person related to her meet any unlawful demand for any dowry or other property or valuable security: or

Has the effect of threatening the aggrieved person or any person related to her by any conduct mentioned in clause (a) or clause (b) ; or

Otherwise injures or causes harm, whether physical or mental, to the aggrieved person.

Types of Women Violence: There two types of women violence :

1. Domestic Violence
2. Social Violence
Following are the example of violence which are conducted by men on women under domestic/social violence:

1. Physical Violence
For Example :
1. Beating,
2. Slapping,
3. Hitting,
4. Biting,
5. Kicking,
6. Punching,
7. Pushing,
8. Shoving or
9. Causing bodily pain or injury in any other manner.

2. Sexual Violence
For Example :
1. Force sexual intercourse,
2. Force women to look at pornography or any other obscene pictures or material,
3. Any act of sexual nature to abuse , humiliate or degrade women , or which is otherwise violative of women’s dignity or any other unwelcome conduct of sexual nature,
4. Child sexual abuse.


3. Verbal and Emotional Violence
For Example :

Insults,
Name – calling,
Accusations on your character or conduct etc.
Insults for not having a male child,
Insults for not bringing dowry etc.,
Preventing you or a child in your custody from attending school, college or any other educational institution,
Preventing women for taking job,
Forcing women to leave her job,
Preventing women or child in her custody from leaving the house,
Preventing women from meeting any person in the normal course of event,
Forcing women to get married when she do not want to marry,
Preventing women from marrying a person of her own choice,
Forcing women to marry a particular person of his/their own choice,
Threat to commit suicide,
Any other verbal or emotional abuse.


2. Reasons for Domestic/Social Violence:

Patriarchal system,
Conservative mind set,
Culture,
Poverty,
Unemployment,
Alcohol addiction of counter part(male),
Illiteracy,
More education of female than her husband,
Unawareness of rights,
Pressure of high caste people on Dalit women,
Physical weakness,
Inability to conceived a male child ,
Sterility,
Dowry system,
Age, status, look and etc differences between husband & wife,
Lack of mutual understanding ,
Blind faith system,
Lack of women’s unity,
Boundation on independence,
Self Demoralized, or
Women’s atrocity on another women.

3. Effects of Violence on women:

Thinking power & ability become slow
Depression
Social, Economical, Mental, physical weakness
Stop proceeding further in life
Decision power become weak
Think about waste things
Restriction on independence
Less honorable
Unable to work
Become handicap or injured
Lose mental balance
Feel of deprived
Injury on reproduction part
Oppressed by HIV
Unwanted pregnancy
Infected by STD
Damage of beauty
Death can be happen


4. Actions against Domestic-Social Violence:

There are several Acts against Domestic/Social violence to save the dignity of women in our country;
G.S.R. 644(E). – In exercise of the powers conferred by section 37 of the Protection of Women from Domestic Violence Act ,2005 (43 of 2005), the central Government makes many Acts.
These Acts may be called The Protection of Women from Domestic Violence Act, 2006. It extends to the whole of India except the State of Jammu & Kashmir.


5. History:

During Pre- Vedic age women were in better condition. During those days there were matriarchal society, and even God were called as Mother Goddess. Women were independent and they had right to inheritance. Later on during Vedic age, a tremendous change came into the position of women and by entering of Aryans in India, the position of women degraded Matriarchal society changes into Patriarchal society. Aryans played a hein game with women’s status; they took help of some tools like God, destiny and regeneration to confine them for a wall of house. They make traditions of fast and lots of blind faith things for women to follow them and if any one of them do not follow these conservative systems then they were called as a witch (dayan), a jade (kulta), etc. Fasts and all conservative systems were only made for women. For example: a fast on the occasions of Karva chauth, teez , Rakshabandhan , etc which are done by a women for their husband’s long life and for their brother’s safety, why? , Why these systems are only for women not for men? Do women not need any wish for her long life and her safety ? Simmultaneasouly the matriarchal system extinct from the society and patriarchal system started in the society. Slowly- slowly women became a prisoner in her own house, and she was not allowed to go any where from her house without permission. A tag was given to women in old days i.e. “ women are less knowledgeable and more emotional ”. and this tag created a great hurdle in the way of women’s carrier, they were deprived from each and every facilities of the society and still this process is going on..

Great Hindi writer & poet Manu and Kabir had given some bitter words to women they are- “women are the things who cheat”, “Nark ka kua”(a well of hell), & “Nark ka duaar”(a way to hell). It shows that from the early ages women were deprived and this tradition is still following by our society in the present scenario also, and this is the main factor why women are facing violence & loosing their position in society . it shows that from the early ages the violence started and showing its effect in today’s era also. This culture and tradition is following by many people in our country and it will be followed by our country in future also due to our social system . the counter part of women (men) are tried to press her under social system, so that they do not come up and should live like a slave in her own house.

6. Present scenario:

Even today, in the villages and small towns and even in urban area, hold of traditional male dominated patriarchal family, society and culture is still very strong. Personalities (needs, expectations and characteristics) of men and women continue to develop in tune with patriarchal beliefs, practices and society structure. Patriarchy confined women’s role in the domestic sphere, gave them no role in the public sphere (economic, political and wider social life), defined women education and occupational training, kept them home bound, illiterate, ignorant of the outside world, kept them backward, superstitious and custom ridden, perceived them as “Abala” and relegated them to a life of dependency and subordination under the protection of men, envisaged them as wives, mothers and housewives only in charge of domesticity.

Most women do not perceive themselves as persons, citizens. Most women are socialized according to traditional patriarchal beliefs and practices. Women in general tend to be housebound, dependent on men, submissive, dare not take decisions, lack courage to speak in public (or group) or express their views or needs. Having no experience or exposure of outside world, and obsessed with protecting themselves. Women have to modify themselves, their attitudes and personalities before they could participate in public life. Till then even when they get elected in political issues , they would be dummies of their spouses.

The 73rd Amendment of the constitution has reserved 33% seats for women in the some fields like Panchayati Raj Institution, Academics Instititution, etc and paved the way for women’s active participation in some fields. This law is great significance in increasing the representation of SC and ST women. Till now reservation has been only on the basis of caste. This is the first step in recognition of the problems arising from gender inequity. While many see this only as an additional burden on women, it must be seen as a means to reach the very source of exploitation. Past experience of the freedom movement, when came out of their homes and participated on a mass scale in rural and urban area makes us hopeful that women could rise to the occasion and participate in the working field.

In the villages and small towns women shoulder almost complete responsibility of household work, procuring water ,fuel and fodder for family use , cleaning , washing , cooking , serving , child care and looking after the needs of the sick, aged and infirm in the household. They also work at the family economic activity – agriculture , animal husbandry, and household Industry – carried out in the household or take up when need arises, paid wage work. Where is the time , energy left with them for other work. Education and awareness – raising movement is yet to reach women at large in the far off villages. Women have no exposure and experience of public life. They are unaware of the social work and their rights and roles in society today.


Example:
A Hein tradition of Rajput community in Jaiselmer is the proof of cruelty on women. During Mugal rules , the people of Rajput community used to kill their girl child by sinking her into the milk container . they do this crime because of many factors like they don’t like to care and to feed their girl child due to patriarchal system and they faced a lots of complication in their marriages. This example is a very small part of the crime and violence done by men on women.


7. Dalit women

Dalit in Sanskrit means oppressed or downtrodden. In Marathi, it means ‘broken’!
Dalit occupy the lowest rung in the caste hierarchy that is still prevalent in the many areas of South Asia .They are often treated as untouchables ,socially excluded and denied access to land , work and opportunities. They also face unimaginable abuse at the hands of some of the “higher-caste ‘ groups..
it is already shown in the study that condition of women is very poor in society . And when it comes to the matter of Dalit Women , the scene comes in the mind as; helpless, oppressed , untouchables & human beings in very poor condition. Dalit women are that part of society who are facing violence from both the side they are men( of their house) and society (people of high caste).
8. Case study
There are eight women, having eight different stories but their topic is same i.e. Home/Domestic Violence . These all eight cases are of Mandore & Osian block in Jodhpur district (Raj) . The name of victims and their case-matter are as follows :
S. no
Name of victims
Name of village
Matter of case

Bidami Devi
Manaklav (Mandore)
Beaten ,Modesty dissolving & attempt to kidnap

Sushila Bhati
Manaklav (Mandore)
Beaten, Abused & Modesty dissolving

Pani Devi
Solyla (Bhopalgarh)
Beaten, Dowry – cruelty & next marriage of husband

Dhalki Devi
Netada (Bhopalgarh)
Gang Rape

Patashi Meghwal
Balarava (Osian)
Modesty dissolving& attempt to rape

Nani Devi
Kaelavakalan (Osian)
Beaten

Hasti Bai
Haripura (Osian)
Modesty dissolving & attempt to rape

Dakhu Devi
Tiwri (Osian)
Beaten by husband due to his alcoholic addiction



“There is one case of Mrs. Sushila Bhati of Modesty dissolving & Beaten , one case of Bidami Devi of Beaten ,Modesty dissolving & attempt to kidnap, three cases of Rape & attempt to rape of Dhalki Devi (gang rape) , Patashi Meghwal (attempt to rape) , Hasti Bai (attempt to rape) , two cases are of beaten by husband and dowry – cruelty ; Dakhu Devi faced violence due to her husband’s alcoholic addiction and Pani Devi due to next marriage of her husband and last but not least is case of Naini Devi who was beaten by people of other community due to her cattle (goat).”


9. Explanation of all cases:

1. Case of Bidami Devi

Bidami Devi is 18 years old, illiterate girl ,she lives in Maneklao village, (Mandore block) .She lives with her mother, There are eight members in her family; five brothers , one sister , and a widow mother, she is the elder child of her mother. Her mother is a labour and she also work as a labour and they both earn daily wages for their livelihood. She was engaged in her childhood but her husband died in his childhood after some time of the engagement with Bidami Devi.
On 29/08/2006 at 2.00 p.m. three people named GangaRam, Bhura Ram , Himmat Ram of her father in law’s house side with two police man who were unknown for her, came in a jeep and beaten to Bidami Devi and her mother, after that they were trying to pull Bidami Devi into the jeep to bring her to the house of that boy to whom she was engaged , but they failed in their aim. Bidami and her mother both were refusing them so they had beaten them very badly. People of Bidami’s father in law’s house side wants to keep Bidami in their home as the widow of their son but Bidami’s mother wants to do marriage of her daughter to another place so that she can live happily and can get a support for her whole life , this is the reason why they were kidnapping Bidami .After this event , Bidami and her mother immediately went to their neighbors and other relatives to tell about the event and also for the help. Their relatives, society , neighbor , MGS, and head of village helped them that time and she went to police station with her relatives to file FIR.

She had never faced such type of Violence in her life before it. but she knows that this can be happen with her any time in her life again. because she has been warned by accused that they will definitely bring her to her father in law’s house and she cant do any thing , she is living with a terror hat they can come any time and can bring her to her father in law’s house .and she cant do any thing because she has not any support and money to fight with them. She got help from committee named Marudhar Ganga Society , work for Dalit people and having a Dalit Resource Center in Maneklao , to fight against them, and since one year the case is going on in the court and till now she dint get any final decision from the court. Thus she and her family is living in a threat and also facing the slander in the society. .Mother said that if she will win the case then she will be very happy and if she will loose the case then she will face a lots of slander and will also loose her daughter . Mr. Ram Rakh Vyas is advocate of Bidami’s case .They had spend about 1 lakh rs. in this case and they got this large amount of money by solding their land in which they were doing agriculture . Now her mother gave up because she has neither money nor power to fight against them. MGS is still with Bidami to help her to fight against her father in law’s house people even MGS is also getting warning from those people , but MGS will never give up. The lacunas in Bidami’s case are illiteracy of Bidami and her family, lack of money, lack of information, lack of time because she is a daily wages labour and if she will leave one day then she will lose 60 to 70 rs. which is very important for her and family for their livelihood. That’s why she is irregular in the court for the case and this absence is decreasing the interest of her advocate in her case . it does not shows that Bidami don’t want to fight against them but she is very helpless due to her daily wages work.


2. Case of Sushila Bhati

Shushila Bhati is 47 years old married , illiterate , Dalit women. She lives in Maneklao village. There are four members in her family , she is the head of Gram Panchayat in her village. Thus she regularly attend meetings. On 18/10/2004 at 3 pm when she went to the gram shabha for meeting, Some men of other community (higher caste) took the benefit of her aloneness and they started abusing her; as “ Tu dedhni ho kar Sarpanch banegi?”, (how a lower caste women can be the head of village?), they dissolved her modesty, and they tired her chunni. Sushila Bhati faced this violence due to her caste i.e. Dalit which is more deprived community in all over the India. And this community faced very much problems from the non- dalit community. They faced problems of untouchability, discrimination between castes and etc.
After this event Sushila Bhati immediately went to her relatives who were closed to her and went to police station with them to file FIR. In her case the strong point was that she is a SC women which helps her in her case to make it strong to fight in SC/ST section and also of modesty . but she lacked in meeting with police punctually and also was careless about her case , she was unable to speak in front of court and she did not gave witness properly in the court. Her advocate Mr. K.L Chauhan told that she was unable to speak in front of court because she was not mentally prepared . as she is an illiterate women she does not know any sections of law and also does not know the rules and regulations of court, that was the point where she was lacking in her case. MGS helped totally to Sushila Bhati in her case to fight and gave 5000 rs. to the advocate. And advocate is working efficiently.

3. Case of Pani Devi

Pani Devi is 37 years old married and illiterate women. She lives in Soyla village in her brother’s family . She has a 15 year old son who read in class 10th . she is a daily wages labor .
Pani Devi was married to a man named Sohan Ram in Bhopalgarh before 20 years .their relation was good after 6 years of the marriage she gave birth to a boy child named Mahendar Singh. who is now between 14 an 15 . Sohan Ram started abusing and beating to Pani Devi from last 12-13 years. She came to her brother’s house after 7 years of her marriage because her husband always used to beat her. But after some time she went back to her husband’s house . Her mother in law, father in law and other relatives had also beaten her and warned her that if she will stay here, then they will kill her and her son both. On 27/4/2003 her husband married a other women and came with her in the house in the presence of Pani Devi .After that her husband also got her away from the house.
Then she again went to her brother’s house for the help and shelter . On 17/12/2000 ,she filed a case against her husband for the maintenance expenses of her and the her son both. her husband had married to another women because she (Pani Devi ) was not literate and also belong to a poor family , who were unable to fulfill the demand for dowry of her husband . Her brothers are not financially strong , one of the them ; her elder brother is mental patient who said that if her sister will loss the case then it will cause him more sick.
After the 7 years of the case she did not get any final decision from the court and also didn’t get any amount from her husband . from 3 years MGS is also supporting Pani Devi for the case , they (MGS) had given 2000 rs. to the advocate for her case , although it was very strong case and she could win the case but the lacuna was from her side, that she was not punctual and not present in the court and was not aware of the sections and acts , she did a careless work ; she did not meet her advocate timely and finally her case was declared non presence and dismissed from the court . Her advocate Mr. Bhagirath (allotted by MGS) still said that she can win the case because it is very strong matter but due to her carelessness she is loosing the case. She has also financial problem. Pani Devi told that her life is miserable now and if she will win the case even then she will not go to her husband’s house because they will kill her and her son both.
A female mobilizer of MGS in Bawadi reported to MGS about the case of Pani Devi. And for that she faced a lots of problems like warnings from accused side and also from her community (dalit). Even then she faught bravely against them and did her duty properly.

4.Case of Hasti Bai

Hasti Bai is 18 years old married & illiterate dalit women .she lives in Haripura village .there are 8 members in her family. One day at 1.00 pm she was alone in her home and she was bathing in a open bathroom which is inside the house. Suddenly a man named Hanvant Singh jumped in the bath room from the boundary and he tried to rape her. She shouted loudly for the help but no body came to her , after some time her brother in-law heard and ran to help her. Then he save to Hasti Bai from that monster . after that Hasti bai immediately went to police station with her husband to file the FIR, against the accused . she got support from her family , relatives, society to file the case she got support form MGS (DRC). After three month accused Hanvant Singh was arrested and prisoned in the jail. Advocate Mr. Ram Chandra was allotted for her case by MGS , MGS also gave 2000 Rs. Fees to the advocate for her case. Her case was very strong that’s why she won the case due to help of advocate and MGS. But her family member faced a lots of slander in the society . The accused Hanvant Singh has warned her family that he will definitely took Hasti Bai with him that’s why they are frightened .


5. Case of Patashi Meghwal

Patashi Devi is 40 years old married and illiterate Dalit woman. she live in Balarawa village .there are 4 members in her family. Her children goes to school and her husband is mentally disturb .
Once on 21/03/2004 at 9.30 p.m. she was going to call her son at who was playing cricket little bit far from his house . a man named Raju Singh (Rajput community) stopped her on the way and try to rape her. But she ran away from there easily because accused had drunk heavily. Immediately she ran to her brother for help and to tell about the event because her husband is mentally disturb . her brother helped her and they both went to police station to file the FIR. Other members of her family and society does not helped her they suggested her to close the case because she is of lower caste and accused is a Rajput. But she did not afraid and very bravely she filed the case in the court. After that MGS helped for the case . MGS allotted an advocate named Chandan Singh . This organization helped Patashi Devi to fight against accused. She got help only by her brother and MGS and no body helped her. She was very depressed but she did not gave up even her relatives were also forbidding her to withdraw the case because they had terror of Rajput community. They live in depression and think that they are unable to fight against them. This mind set of her relatives was forbidding her to fight against them. But Patashi Devi did not give up and she faught bravely to punish her accused. MGS had given around 2000 Rs. fees to the advocate for her case . Her case was very strong and thus the accused was prisoned. after it they compromised with her . Now Patashi is very happy with the defeat of accused and now she lives very confidently and now those people of Rajput community greet her on the way. She said that she feels very proud and very happy now.


6. Case of Dhalki Devi

Dhalki Devi is 40 years old married & illiterate and dalit women .there are 8 members in her family , she lives in Netada village. She is a daily wages labor and her family members are also labor.

One day on 30//11/2002 Dhalki was going in the field between 2 -3 p.m. in afternoon , on the way three men named Sawai Singh, Hanvant Singh, Shyam Singh attacked on her to rape and they all three men raped her one by one . she was alone there , when she shouted for help no body was there . when they leave Dhalki , after some time people saw her and took her to her house and then she told to her family about the event. At that time her husband and society helped her to file FIR in the police station. She got help from Mahila Vikas Sansthan and MGS. MGS helped her to file the case in the court and allotted an advocate and paid about 5000 Rs. fees To him for her case. But still she did not get right judgment because the lacuna was from her side i.e. she is very poor and also illiterate too . she do not understand about the acts & section and rules and regulations of the court. Her witness was also not meant in the court and the accused had appealed in high court now for the decision. Her case has been for record call in high court now still in process and yet now got any final decision. There are a lots of lacuna from her side like she did not give her comment properly in the court. Her advocate told that her case is very strong but there are a lots of problem from her side. She afraid from accused because they are from Rajput community and she is a dalit women she did not give her comment properly in the court because she has terror in her mind that the accused may harm to her family. she and her family were warned from the accused side, she wants to save her family that’s why her case is so much slow.

She and her family member wants to give up because they are facing a lots of slander in the society due to this case. And now they have no power to face this problem. She told that she if she would not alone then she would never be raped . Because women are not safe alone outside the house in that area.
A female mobilizer of MGS in Bawadi reported to MGS about the case of Dhalki Devi. And for that she faced a lots of problems like warnings from the Rajput community and also from her community (dalit). Even then she faught bravely against them and did her duty properly.

7. Case of Dakhu Devi

Dakhu Devi is an illiterate, dalit, married women. She lives in Sursagar, Jodhpur in her mother’s house. She was married a man named Achala Ram Bheel in Tiwri. He is a heavy drunker. He daily used to beat her wife when he come back from the work in the evening. This was his daily habit. he is a daily wages labor . They have five children, one of them (youngest child) lived with her mother in Sursagar and rest four with their father in Tiwri. One day Achala Ram crossed the limit of violence and he had beaten her wife very badly, she bathed with blood and got unconscious . then Achala ram throw her at the back of his house. After two days when she got conscious she went to her mother’s house with her youngest child. and from that day she is living there.
The condition of their four children in Tiwri is becoming bad day by day, there is no one to take care of them. Achala Ram is a labor and he go to work daily morning then come back in the evening . Till morning to evening his children stay alone in the house .
Dakhu Devi had told to her girl child that her father is no more and Achla Ram had told to his children that their mother is a cruel lady and she will beat them if they will go to her. Both the side the children are unaware of their counter part parents.
Dakhu has filed the case against his husband immediately with her brother and MGS also helped Dakhhu by allotting an advocate for her case. They had also paid 1000 Rs. fees to the advocate. Now they had compromised and case is stopped. but, Dakhu is still living in her mother’s house because she has terror of her husband that he will kill her definitely, if she will go to her husband house in Tiwri.
Although she is facing slander in the society and feeling very helpless but she is helpless that she cant go to her husband’s house and even cant meet her children.



8. Case of Naini Bai:
Naini Bai is an illiterate , dalit, widow women. She has two small children . she lives in Kaelavakalan village alone with her children. She is daily wages labor. One day her goats went into the field of people of Rai ka samaj (community of Rai ka samaj). When she went to bring back to her goats one man and two ladies named Dunga Ram, Samudi and Kamla, of that community beaten her very badly and remind her about the warning which they had further given to her for her goats.
She came back to her house and told to her husband about the event , her husband took action against them immediately and filed FIR in the police station and also filed the case in the court
No body from the society ,family ,relatives and head of the village helped them for the case. They said to compromise the case at the panchyat level and stopped them to go to the court. But her husband did not listen them and filed the case against them in the court.
After one year of the case her husband conducted suicide . then she become alone and there was no one to help her in the case. She was facing lots of problems like lack of money and lack pf man power. Then MGS helped her in her case . They allotted an advocate and also paid fees of 1000 Rs for her case. Now she has compromised with them. Now she feel very shame in the society. And her relatives also blame her till now for the case and they also feel shame in the society.
A member of MGS who lived in Kaelavakalan , reported to MGS about her case. And for that he faced a lots of warnings from higher caste people and from his community (dalit) that they will not talk to him if he will help to Naini Bai in her case. Although he was boycotted from the society but he did not give up and also did his duty by helping Naini Bai.

10. Summary
After all, the conclusion of all eight the cases is that ; all eight different women lived at different places but they faces domestic and social violence due to almost same reasons . they are
Patriarchal system,
Conservative mind set,
Culture,
Poverty,
Unemployment,
Alcohol addiction of counter part(male),
Illiteracy,
Unawareness of rights,
Pressure of high caste people on Dalit women,
Sterility,
Dowry system,
Blind faith system,
Lack of women’s unity,
Boundation on independence,
Self Demoralized, or
Women’s atrocity on another women.

Only Patashi Devi out of eight victims faught against the violence and rest of seven compromised with the situation and afraid of the accused . they did not stand against them because two of them like Naini Bai & Dhalki Devi were tortured by the society & their own family. They got caught in the trap of Indian culture and tradition which do not allow a women to fight in the society . some of them like Pani Devi , Sushila Bhati, and Bidami Devi has still going through the case and did not get any decision due to their lacunas like illiteracy , unawareness , conservative mind set, hiding the warnings in front of members of MGS, lack of punctuality in the court, and unable to give the comment in the court . In case of Hasti Bai , she won the case but still they are afraid of accuser’s warning.
Patashi Devi fought very bravely against accused because she wants justice and she wants to her rights. She did not get afraid because she is a self motivated women and she get encouragement by her brother and MGS. After all she won the case and now she lived very proudly , now all those Rajput of that area greet her. Even she was threaten by those Rajput had threaten her but she did not scared .If all victim women will fight with the will power like Patashi then they eradicate the evil of our society and all types of violence on women . Only there is need of awareness, encouragement and will power in the women to fight against violence.

About Organization

MARUDHAR GANGA SOCIETY
Post – Manaklav, Via – Mathania,
Jodhpur - 342305
CONTEXT

Rajasthan is situated in the northwestern part of India. Rajasthan could be divided into two major Geo-climate region – one Thar desert region and two – Aravali hill region. Over sixty per cent of the Thar desert region is covered by desert and receives scanty rainfall. Barren hills and rocky plains characterize this arid zone. Drought is a recurrent phenomenon.

The demographic study of the state reveals that the marginalized section of the society namely women and dalit are dominated by exploitative class of the society. The region have low indicators related to any economic well-being or social condition. Women generally play a subdued role and are relegated from the peripheries of the decision making process in the family and community. A wider form of gender discrimination is prevalent in the area. Female infanticide is widely prevalent and practices largely.

Geographically this semi arid area has adverse physical conditions. Because of recurrent drought livelihoods of animal husbandry and agriculture has badly affected, which are major livelihood source traditionally. Most of the farms are rain fed and people does subsistence agriculture. Because of scarcity of water, livelihood and fodder people have to migrate themselves in search of the employment. Overall condition of health and education is very poor.

The lives of dalits are marked by their lowest position in social order and untouchability. The life of dalit is full of economic dependence, social discrimination, political alienation and cultural subjugation. This has resulted in malnutrition, high rate of infant mortality, alcoholism, prostitution, low level of literacy, cultural illpractices and major identity crisis. Development in communication and commercialization coupled with safeguards given by constitution has reduced physical discrimination considerably, but it has taken new forms, where by they have to face attitudinal and mental discrimination by caste Hindus. Sanskritisation amongst dalits led them to live life of “Savarna”, which can never end their stigma.

The incidences of discrimination of Dalits by caste elements are largely prevailed in a highly feudal state like Rajasthan. The condition of Dalits is further found in a pitiable condition in western Rajasthan, given the dominant caste system prevailing over here. The per cent of schedule caste and schedule tribe population is very high in Rajasthan, which is 17.08% and 12.21% respectively according to 1991 census.

Discrimination of dalits
Untouchability is related to avoidance to physical contact with a person because of believes relating to 'pollution'. Because of modernisation and 'Sanskritisation' among the dalit communities, the practice of physical untouchability is slowly disappearing. But discriminatory attitude and behaviour toward dalits is deep rooted. Casteist forces have been using these social discrimination for economic exploitation and political alienation as per their convenience. This leads to denial of accessibility to public utilities like water and other basic services.

Atrocities against dalits
Rajasthan comes second in incidences of crimes against dalits. Large numbers of atrocities are unnoticed due to apathetic attitude of police and large-scale unawareness amongst dalits. Most of the time atrocity occurs when any dalit raises his/her voice against injustice to him/her.

Political Participation
Political participation of both dalit men and women are also very limited. Because of the age old patronising of the caste forces despite dalit reservation, they are not able to independently exercise the leadership. In most of the reserved seat at local governing institutions the dominant caste people put up dummy candidates and continue proxy governing. Dalit elected representatives, who try to work independently, either has to face atrocity or political alienation by the hands of non dalits.

Livelihood
Livelihood in the Rajasthan is centred around agriculture and agriculture labour. Most of the dalits are either marginalised farmers or land less labours. Land alienation has emerged as a pressing problem affecting the livelihood of the dalit community (schedule caste and schedule tribes) on a large scale in western parts of Rajasthan. The problems date back to the early nineteen century, when majority of the land (about 60 %) in western parts of Rajasthan belonged to the dalit community. The process of alienation started when local influential caste forces forcibly occupy the land of the dalits. In some cases they purchases the lands forcing the dalits. Threats were commonly applied when enticement failed to do the tricks. The local influential caste forces in communion with political elements had played a significant role in grabbing lands belonging to the dalit community. The Rajasthan Land Tenancy Act, 1955 created to regularise the land possession and collection of revenues was also routinely manoeuvred to by the influential families to gain control of lands owned by the dalit community.
Scarcity of water is again a factor which is heavily affecting the livelhoods of dalits. They have to spent considerable time and money for drinking water. Drought is a recurrent phenomena here. Dalits because of their financial constrains are not able to harvest rain water as others. Poor quality of water is again adding to their health problems. Because of recurrent drought their livelihoods of agriculture and livestock rearing has also badly affected.

Dalit women
Dalit women have to face all kinds of social, cultural, political, economical and religious oppression. Prejudices concerning Dalit women are still predominant and turn everyday life into a daily survival struggle. Dalit women are working under extremely bad conditions: they are victims of low wages, irregular employment, lack of social security benefits, they are often cheated regarding the salary and are exposed to sexual harassment or encroachments within the employment. Most of the women are working in the informal sector, mainly in agriculture, construction work, factory work, etc. It appears as if participation of Dalit women in organised sector is considerably low or negligible. In addition to this hard work they have to keep their households and families running. For a lot of Dalit women the struggle continues within their families: due to excessive drinking of their men, Dalit women have to face domestic violence. Not seldom the women’s salary is spent for liquor.

In rural India the rigidity of caste system emerges more than in the urban context. Violence, humiliation, dependence and oppression become evident in a great extent and determine everyday life of Dalit women.

ABOUT THE ORGANISATION

Marudhar Ganga Society was registered under Rajasthan Society Act 1958 in the year 1993. Presently organisation has been working in 80 villages of Mandore and Osian panchayat Samitis of Jodhpur district. Organisation has been working for overall empowerment of weaker sections of the society namely women and dalits. Organisation believes in lights of its experiences that unless these marginalized section of the society do not raise the issues related to denial of their basic rights by themselves there can not be sustainable and meaningful impact on their lives. The dalit men and women can only lead a dignified life if they can exercise their rights. However, the social norms are so deep rooted that the dalits have internalized the subordination. Hence the dalits needs to develop a positive self image and identity, collectively voice against injustice. Any voice to oppose this age - old discriminatory practices carried against Dalit should come out from the Dalit community only.

Mission: “TO BUILD CAPACITIES OF DALITS AND MARGINALISED SECTIONS OF THE SOCIETY, ESPECIALLY WOMEN, AROUND ISSUES RELATED TO THEIR LIVES AND LIVELIHOOODS SO THAT THEY CAN IMPROVE THEIR QUALITY OF LIVES”

Organisation has been making efforts in the direction of its mission through capacity building programme for leadership development in the area through structured and unstructured initiatives.
Secretary – Mr. Bharat kumar Bhati

A born rebel, a non believer in religion, a born leaders, a dalit. Born in Meghwal dalit family with seven siblings to decide what was best for him, he was married when he was still in his teens, forcing him to discontinue his education and start looking after an equally young wife and a widowed mother.

However, what scarred him for life and propelled him to become what he is today was him “belonging to a low caste” according to the varnas. Humiliation by the higher castes, be it in school where he was given water from a separate tap, the village barber who refused to cut his hair or stories of harrassment at the hands of influential thakurs and rajputs, Bhatiji had faced it and assumed it as part of life early on.

In school itself, when higher caste students roughed up his friends, for no other reason than that they were dalits, the seeds of protest had been sown. He managed to collect 1000 people and marched to the Jodhpur collector’s office in protest. Police beatings and protest marches became a way of live after this.

Marudhar Ganga Society (MGS) was born thus in the form of a community based organisation (CBO) with its base in Manaklav, 25 Kms. Away from Jodhpur city.

The journey of this man and the organisation through last twelve years has been full of twists and turns, successes and failures, partnerships and dismissals. Having to support a family, restricting his dream of studying further and coping with the mental pressure of being a dalit were just some of his hardships.

ACTIVITIES

Marudhar Ganga Socieity has been making efforts in two way to empower vulnerable sections of the society. One is organising on issues related to basic rights and secondly promoting livelihood amongst the community.

The organisation is currently involved with a movement “Dalit Rights Campaign” in Osian and Mandore blocks of Jodhpur district. The campaign is a part of initiative undertaken in seven blocks of Jodhpur and Barmer district in collaboration with a set of principally agreeable partner voluntary agencies and independent Dalit activists of Western Rajasthan. The core strategy of the initiative is awareness and leadership promotion among dalit community, so that they can take up initiatives to raise issues affecting their lives and livelihood.

The movement is facilitated by Dalit Resource Centre, which is primarily run by block level committee of Dalit leaders. The existing Dalit Resource Centres (DRC) at Maneklav has clearly emerged as a block level apex institutions for mobilisation, organising and struggle for equity and social justice. This centre has been working as a platform for planning, designing interventions, management of the movement, monitoring and furthering the ongoing dalit rights campaign. Organisation has facilitated around 40 village level groups which have been federated at block level.

The organisation has been addressing following issues;
1. Raising issues related to denial of basic rights
i. Dalit mobalising and organizing
ii. Elimination of discrimination with the dalits at public places
iii. Addressing the cases of dalit atrocity

2. Strengthening livelihoods of dalits
i. Linking dalits with government programmes
ii. Releasing encroached land of dalits
iii. Eliminating social ill practices amongst dalit castes.


A. Raising issues related to denial of basic rights

1. Strengthening dalit organising and mobilising
Any voice to oppose age-old discriminatory practices carries against Dalit should come out from the Dalit community only. Based on the understanding organisation has engaged itself in identifying and nurturing a brigade of Dalit community leaders through a series of capacity building interventions. The idea behind such approach is to promote both individual and collective leadership among dalit community.
Block level committee members

Presently around 25 village institutions have been formed at the village level to oppose any forms of discrimination. These village level committees are further federated at the block level to give a wider reach. Around 100 village level leaders have been identified and nurtured under the canvas of this committees. These leaders have started asserting their basic rights with a higher degree of self-confidence. Various training programmes have been organised for these leaders for their leadership development and perspective building.


2. Campaign against discrimination of Dalits at public places

Dalits are treated as untouchables and denied access to water, public services and other common village resources. Untouchability can be observed in overt and crudest form in the common public places like primary schools, Public Health Centres, Panchayat buildings, water collection points, temples etc.

A campaign has been initiated by the civil society leaders collectively to eliminate discrimination against dalit practices in common public places under the banner of Dalit Adhikar Abhiyan. These leaders have raises such cases through the platform of the village and block level people’s institutions.
Every month the community leaders identify discriminatory practices at the village level and complain the matter to the district administration, the state human right commission, collector, divisional commissionar etc were also apprised of these complains.

Dharna against discrimination

PHOTO

3. Addressing Dalit atrocities
Western Rajasthan is experiencing escalating incidences of dalit atrocities in the recent years. A large number of atrocity cases remain unreported due to the indifferent and apathetic approach of the police machinery. Even the cases filed by some victims have failed to seek justice due to legal loopholes and procedural delays. The inquiries of atrocity cases are further delayed by the police officers. Such delays provide ample opportunities to the caste elements to neutralise the inquiry by roping in political pressure. The victims also succumbed to the series of pressure created by the dominant caste forces due to delay in police probing.
Rally protesting human rights violation

Victims of cases related to Dalit atrocities are supported in their quest to seek justice. The support ranges from providing counselling services to free/subsidised legal services to the victims. Some lawyers voluntarily stepped forward and are currently extending support to the ongoing movement. The police stations of Jodhpur and Barmer district have observed sharp rise in registration of FIRs related to dalit atrocities in the recent months. Perhaps it need to be mentioned here a large number of cases related to dalit atrocity goes unreported due to lack of any concrete support from within and outside the dalit community. Around 15 cases have been addressed by our DRCs in the last four years.


B. Strengthening livelihoods of dalits

1. Linking dalits with various government schemes
The decline of poverty level in western Rajasthan is notwithstanding with the spectacular rise in budgetary allocation for poverty alleviation programmes in the recent years. The incidences of poverty are largely found among the dalit community. The government programmes meant for the socio-economic upliftment of the dalits and marginalised community is not trickling to the needy. Such failure can be largely attributed to lack of awareness among the dalit community. By and large, masses enjoying patronage enjoy the fruit of developments. The practice of corruption followed by procedural complexity further inhibits the dalits from the structured development intervention of the state and central government.

The DRCs are equipped with information from all spheres related to the lives and livelihoods of the Dalits. These DRCs disseminated information about various schemes and government programmes especially meant for dalit community at village level.

During the last five years the organisation have benefited around 1000 dalit households through various government schemes.

5. Release of land encroached by caste forces
Land alienation has emerged as a pressing problem affecting the livelihood of the dalit community (Schedule Caste and Schedule Tribes) on a large scale in western parts of Rajasthan. The problems dates back to the early nineteen-century, when majority of the land (about 60 %) in western parts of Rajasthan were belonged to the dalit community. The process of alienation started when local influential caste forces forcibly occupy the land of the dalits. In some cases they purchases the lands forcing the dalits. Threats were commonly applied when enticement failed to do the tricks. The local influential caste forces in communion with political elements had played a significant role in grabbing lands belonging to the dalit community. The influential families to gain control of lands owned by the dalit community also routinely manoeuvred the Rajasthan Land Tenancy Act, 1955 created to regularise the land possession and collection of revenues.

We have taken a strong cognizance of the plights of the dalits whose lands have been grabbed by the caste forces. We have started addressing such cases at the local level in Thar desert region.

Action against land encroachment

We have been fighting in cases which involves around 1000 bighas of lands of dalits.

6. Initiating social reform process amongst dalit castes
Apart from fighting with external forces we have also started process of internal reforms amongst dalit comminities. During our experience of last five years, we have found traditional dalit panchs have been playing an instrumental role in this regard. One of the major issues of concern is internal discrimination which is a major challenge for unity and organising amongst the dalit castes. To eliminate this we have organised a community feast in Maneklav. In this feast 100 persons of different community (Meghwal, Kalbeliya, Jatiya, Natiya, Bavri, Satiya, Sargar, Dhholi etc.) participated. It was also decided to organise such activities in other villages. In this regard such feasts were organised in 10 villages. A certain corner of the society do not like the bold step and also threatened us though situation is under control presently.

One other area of concern is social illpractices like Mrutyubhoj, Child marriage etc. We look at such issues primarily as economic issues as criticising its solely on social basis hampers the process of developing positive self identity of dalits. In the villages Surpura, Jajiwal, Bhatiyan etc. such activities were resisted. Also in such cases legal actions were taken.

C. Other activties

1. Initiative with Kalbeliya community

Kalbelias are the snake charming community who are based in the different areas of Jodhpur division. The districts covered are Jodhpur, Jaisalmir, Barmer, Pali, Sirohi and Jalore. In Jodhpur district they are settled in almost all the 9 blocks. The population of the Kalbelia community in Jodhpur district ranges between 5000 to 6000. Apart from snake charming by playing flute “bin” the other major economic activity is carried out by the women belonging to the community. The girls can dance to the lure of the flute and can charm people. The Kalbelia dance is famous throughout the world. Very few of the Kalbelia people have land and as a result, they cannot carry out agricultural practices. The community is a nomadic one. They migrate to different places and earn their bread either through snake charming or through begging.


The major issue with them is their identity crisis. They are considered in the Other backward caste while they should be included in the Schedule caste. The reason why they are included in the OBC is that they use the title “Nath” at the end of their name and the “Nath” are included in the OBC. The problem thus lies in the fact that they are not streamlined with the Government programs meant for the scheduled caste. Another major issue was that since they are considered as the OBC their land was purchased by the OBCs and general caste people. Had they been under the SC community their land would not have been sold because there is a legal provision that the land belonging to the SC cannot be purchased by anyone.
The other major issue with them is that the girls belonging to the community travel even to abroad to perform their dance. The dance programs are organized by the agents and as a result there are exploitations with the girls.

Dalit Resource and Information Centre raised the issue of their identity. From September 2002 onwards the members of the DRIC carried out a survey in the Mandor, Osian, Bilara and Shergarh blocks of Jodhpur district listed down the names of the 50 families who do not have a “Jati Praman Patra” in the Scheduled caste category. During the survey it was found that in the Rampura Gram Panchayat of Osian block , Momnath Sardarnath Kalbelia was already given a Jati Praman Patra for SC by the district administration. Therefore, it was apparent that the Kalbelia community are entitled with the SC Jati Praman Patra.

Presently the organisation is involved in addressing the issue at both local level through organising and advocating at administration level.

2. Community based monitoring of drought related schemes

“SAT KAL, SATIAS JAMANA, TIRSATH KABAKACHA BAKI TINGHESAN” (– in every hundred years, there are seven years of acute drought, twenty seven scarcity years, sixty three manageable years and three normal years) – This is a local maxim highlights the prevalence of drought in Rajasthan. During the drought conditions, people have to face acute shortage of drinking water, fodder, food grain and employment.

During the drought situation the organisation response to the existing needs of the people. Overall objectives of our intervention are two fold; one – building capacities of civil society institutions to combat drought and two - providing relief to the most vulnerable sections of the society.

Government initiates special drought related schemes and programmes for food security like Antyodyay Yojna, gratuitous relief programme, Annapurna Yojna etc. for vulnerable sections of the society. Also government initiats drought relief work to generate employment at village level. Most of these schemes were implemented through Panchayats.

Many times these schemes are not reaching to the most vulnerable sections of the society due to lack of information, poor accessibility and lack of political will. Usually the list of vulnerable families developed through panchayat. But at times, needy vulnerable families are not listed due to lack of proper orientation on vulnerable analysis by panchayat representatives and Gram sabha.

We are making efforts to ensure vulnerable families to access these these benefits. In this regard, village level meetings are organised to identify vulnerable families.

3. Strengthening Panchayati Raj instituions
We believe that a tranperant and accountable local governance at local level could make significant different in the lives of poor sections of the society. After the 73rd amendment, weaker sections have got opportunities to participate in this democratic process.

We have been making efforts to strengthen local governance through gramsabha/ward sabha mobilisation and providing support to dalit and women panchayat representatives. Also we undertook a campaign for free and fair election during the last elections.

Also these institutions are instrumental in the linking various government schemes to dalits and other vulnerable sections of the society. We have developed a positive linkages with the institutions.

FUTURE PLAN

We are planning to initiate following actions for broader and more intense role of Marudhar Ganga Society.
1. Close monitoring of health and education service provided by the government: Health and education are two basic services which are critical for any community. Presently because of administrative attitude and lack of awareness both the services are in a very poor shape. We are planning to launch a campaign to mainstream both the services through mobilising and organising dalits. Though we have bee doing this work for years, we now want it to make more proactive and focussed. In this regard we have also undertaken a field level study to understand and know the field realities of the services.
2. Linkages with like minded institutions at local and regional level: We do believe that one single organisation is not enough to raise issues related to basic rights. We need to develop positive linkages with various civil society institutions and activists to promote our cause. This would also help us in mutual learning process. During the future this efforts would be strengthened.

Our initiatives at a glance

o Organisation has mobilised 2000 dalit men and women from the two blocks of Mandore and Osian of Jodhpur district.
o Has organized 73 village level institutions of dalit men and women.
o Has raised around 100 cases of discrimination on public places successfully.
o Has raised around 50 cases of dalit atrocities, including 18 women atrocity cases.
o Has been making efforts to release around 700 bighas of land from the encroachment of non dalits.
o Has been able to link around 5000 dalit men and women with various government schemes. Has been monitoring 50 anganwadis and 22 Health centers in the block of Mandore.

''Ours is a battle not for wealth or for power. It is a battle for freedom. It is a battle for the reclamation of human personality.''

Contact us

Head Office:
Post. Maneklav, Via.Tiwari, Dist. Jodhpur
Phone: (0291) 240119, 2238538, 9413960372

Osian Office:
Near Nayapur, Osian, Dist. Jodhpur
Phone: 9413060423

Child Rights Campaign

Children are future of the society. Because of the settlement at distant dhanis and overall poor social and economic status, the condition of services health and education to children, especially girl children is very poor.

Marudhar Ganga Society has been making efforts to activate services of health (anganwadis, health centres, PDS) and education (primary schools) through community based monitoring of the same. We have made efforts to build perspective of our village and block level institutions on such issues. We have facilitated Children’s Organisatios at local level. These organisations are not only involved in the monitoring of the schools but also makes effort to develop their perspective on various development aspects pertaining to their lives. A model Non Formal Education Centre has been run by the organisation at Bhaisar Kutdi village.

The organisation is also making efforts for common education system in the country through ‘Jan Morcha’, which is a national level network to promote education to the weaker sections of the society.

Women Empowerment

Dalit women have to face of social, cultural, political, economical and religious oppression at both public and private spheres. Efforts have been made to ensure gender mainstreaming cross cutting component in all programmes and organisation culture.
Under this intervention we have formed village and block level institutions of women. Leadership building training on issues like domestic violence. Women are promoted to raise cases related to atrocities and injustice. Also efforts have been made to link them with health facilities and education.
At organisational level also, efforts have been made to promote gender sensitive culture through sensitisation of staff members, developing appropriate rules and creating an overall conducive environment for women.

Dalit Rights Campaign

Despite special laws and provisions being enacted at the national and state level, the incidences of discrimination, injustice and subjugation of Dalits by caste elements are largely prevailed in Rajasthan, given the dominant caste system prevailing over here.

The organisation is currently involved with a movement “Dalit Rights Campaign” in Osian and Mandore blocks of Jodhpur district. The core strategy of the initiative is awareness and leadership promotion among dalit community, so that they can take up initiatives their rights issues. The movement is facilitated by Dalit Resource Centre, which is primarily run by block level committee of Dalit men and women leaders. To build perspective of the community leaders we have been organising events like workshops and awareness camps.

The DRC has been raising issues related to atrocities, discrimination at public places and land encroachment. Support is provided to the victims in terms of free / subsidized legal help, counseling victims and mobilizing local dalits on the issue.To promote participation of dalit community on local self governance, the DRC also facilitates the community based monitoring of basic services and events like drought relief work and BPL selection process.

MARUDHAR GANGA SOCIETY

About the Organisation
Marudhar Ganga Society is a voluntary development organization registered under Rajasthan Society Act 1958 in the year 1993. Presently the organisation has been working in 80 villages of Mandore and Osian Panchayat Samitis of Jodhpur district. Organisation has been working for empowerment of weaker sections of the society namely women, children and dalits. Organisation believes that unless these marginalized section of the society do not raise the voice against the denial of their basic rights there can not be sustainable and meaningful impact on their lives.

Our mission is “TO BUILD CAPACITIES OF DALITS, WOMEN AND OTHER MARGINALISED SECTIONS OF THE SOCIETY, ON THE ISSUES RELATED TO THEIR LIVES AND LIVELIHOOODS SO THAT THEY CAN IMPROVE THEIR QUALITY OF LIVES”To achieve its objectives, we have been undertaking organizing and leadership building initiatives in the region. We derive our strength from our communities, dalit activists and other initiatives on Dalit issues.