Erode.Dt,Sathyamangalam Tk.Chikkarasampalayam Arunthathiyer girl child Punitha (14 age) rap and murder
In the Sathyamanagalam Taluk of Erode District in Tamilnadu, in the Chikarasam palayam village is located, a government Hr.Sec. School where about 400 students are studying. Among them Arunthathiyar children are also studying. In the above situation, the arunthathiyar students who come to school 5 minutes late are punished by sending them home and not allowing them to attend class, intentionally. This has been the practice for a long time without any consideration on the part of the school administration regarding the student’s future and education.
In this village, Mr.Sakthi(38) a arunthathiyar is working as bonded labour in a farm in Thanirpanthal thotam, his daughter Punitha(14) studying in the above school in the 8th std. On the date of incident i.e. (08.08.08) Punitha as usual went to school in the morning. But unfortunately she was late by 5 minutes, the school teacher sent her back with the intention of degrading the Arunthathiyar community children purposefully. On her way back, on a lone road some miscreants belonging to the caste Hindu community, kidnapped Punitha and brutally raped and killed the girl who was barely a teenager in her adolescent and she had not yet attained puberty. The miscreants who committed this heinous crime behaved in an animal fashion even though they were fully aware they are purposefully committing this act on small child belonging to the Arunthathiyar community.
The postmortem was conducted in the Sathyamanagalam Gov. Hospital and police complaint was also filed in the Sathyamanagalam police station. But till date, nobody was arrested which shows the lack of respect for the community and womanhood. Due to the above situation, children from the Arunthathiyar community are frighten to go school.
Locally neglected,Globally unknown,We are dalits among dalits Arunthathiyer
Thursday, October 2, 2008
Arunthathiyer Girl children forcly used in toilet clean
Arunthathiyer Girl children forcly used in toilet clean
In Tamilandu, Villankuruchi village is situated in the Coimbatore north Taluk, there is a government middle school where about 350 children are studying and 9 teachers are working. There are 13 toilets in the school for use of teachers and children. In the above scenario, for the past many years, Arunthathiyar ( a dalit sub caste ) children only have to clean the toilets in the morning and evening. With scant respect for their health and education by the school head master and teachers who forcibly asked the Arunthathiyar community students to do this despicable work.
The Arunthathiyar community children complained to their parents regarding this injustice which was happening to them for a long time. Some of the parents went to the school to meet the head master and complain. The headmistress Ms.Filomina and teacher Ms.Umamaheswari ( belonging to Pallar caste – sub caste of Dalits) got angry and abused the parents and beat the children who reported this incident mercilessly by locking them in a class room and also by physical torture. They also threatened the parents by telling them that they will dismiss their children from school and ruin their life and future.
On 31-7-08, About 90 affected children with their parents approached the Coimbatore District collector personally and presented a petition regarding the atrocities happening to their community, for more than half-an-hour. They also requested the department take action against the school head master and teacher. The collector also promised to take action against the erring headmistress and teacher. A formal police complaint was also filed vide u/s 323 3(1) (x) SC/ST PA Act, FIR No. 178/2008, Dated 31.7.2008 in the kovil palayam police station which is near the concerned school in Coimbatore.
Due to the interference of the upper caste party politicians and also upper caste government officials no action has been taken against the school headmistress and the teacher till date. And they have not been arrested till yet.
In Tamilandu, Villankuruchi village is situated in the Coimbatore north Taluk, there is a government middle school where about 350 children are studying and 9 teachers are working. There are 13 toilets in the school for use of teachers and children. In the above scenario, for the past many years, Arunthathiyar ( a dalit sub caste ) children only have to clean the toilets in the morning and evening. With scant respect for their health and education by the school head master and teachers who forcibly asked the Arunthathiyar community students to do this despicable work.
The Arunthathiyar community children complained to their parents regarding this injustice which was happening to them for a long time. Some of the parents went to the school to meet the head master and complain. The headmistress Ms.Filomina and teacher Ms.Umamaheswari ( belonging to Pallar caste – sub caste of Dalits) got angry and abused the parents and beat the children who reported this incident mercilessly by locking them in a class room and also by physical torture. They also threatened the parents by telling them that they will dismiss their children from school and ruin their life and future.
On 31-7-08, About 90 affected children with their parents approached the Coimbatore District collector personally and presented a petition regarding the atrocities happening to their community, for more than half-an-hour. They also requested the department take action against the school head master and teacher. The collector also promised to take action against the erring headmistress and teacher. A formal police complaint was also filed vide u/s 323 3(1) (x) SC/ST PA Act, FIR No. 178/2008, Dated 31.7.2008 in the kovil palayam police station which is near the concerned school in Coimbatore.
Due to the interference of the upper caste party politicians and also upper caste government officials no action has been taken against the school headmistress and the teacher till date. And they have not been arrested till yet.
Friday, August 15, 2008
Arunthathiyer gril child rap and murder at Sathyamangalam
Arunthathiyer gril child rap and murder
Erode.Dt,Sathyamangalam,Chikkarasampalayam arunthathiyer village Punitha 14 years age ..She is studying in 8th standard class ..Her father iis bonded labour Mr.Sakthivel .Her younger sister is also child labour .Friday 8th .she went to school .But she not come back to home .After sunday her body is found at gardan .Somebody is raped and murder her .Case was booked IPC302 FIR NO 549/2008 ..
posted by Arunthathiyer Cultural Night @ 9:58 AM 0 comments
Erode.Dt,Sathyamangalam,Chikkarasampalayam arunthathiyer village Punitha 14 years age ..She is studying in 8th standard class ..Her father iis bonded labour Mr.Sakthivel .Her younger sister is also child labour .Friday 8th .she went to school .But she not come back to home .After sunday her body is found at gardan .Somebody is raped and murder her .Case was booked IPC302 FIR NO 549/2008 ..
posted by Arunthathiyer Cultural Night @ 9:58 AM 0 comments
Friday, July 11, 2008
மாநகரம் புனிதமாகிய ஒரு நாள்
Nandriமாநகரம் புனிதமாகிய ஒரு நாள் - ச.தமிழ்ச்செல்வன்
மலக்குழிகளிலிருந்துமனிதர்கள் எழுந்து வந்தார்கள்மாநகர வீதிகள் அன்று புனிதமாகின.பீக்கூடைகளை உதறிப் பெண்கள்பீடுநடை போட்டு வந்தார்கள்பெருநகரமே அன்று மணத்துக்கிடந்தது.செருப்பாய்த் தேய்ந்த மனிதர்கள் அன்றுசேர்ந்து நடைபோட்டு வந்தார்கள்சென்னை அன்றுதான் உண்மையாகவே சிங்காரமானது.தோழமை என்னும் சொல் அன்றுஆழம் கொண்டது கூடுதல் அர்த்தம் பெற்றதுவா என் தோழனே என்றவர் அழைத்தவாஞ்சையில் கரைந்த மக்கள்வந்தே கூடினர் வழிகளெங்கும்வாழ்வுக்கு விடைகாணும் வேகத்தோடுவங்கக் கடலலையும் வாழ்த்துச்சொல்லசெங்கொடியும் அவர்கை சேர்ந்த சிலிர்ப்பில்விம்மித் தணிந்தது புதிதாய் வீறு கொண்டெழுந்தது!அருந்ததியர் மக்களின் விடுதலையை நோக்கி முதல் தப்படியை எடுத்து வைத்தது மார்க்சிஸ்ட் கம்யூனிஸ்ட் கட்சி. கடந்த ஜூன் 12ஆம் தேதி கோட்டை நோக்கிப் பேரணி என அறிவித்து தமிழக அரசியல் பண்பாட்டு வரலாற்றில் ஒரு புதிய அத்தியாயத்தைத் துவக்கி வைத்தது. ஒரு சாதியைச் சேர்ந்த மக்களுக்காக ஒரு பேரணி. மலமும் சாக்கடையும் செருப்பும் சுடுகாடுமே அன்றாட வாழ்வென விதிக்கப்பட்ட அருந்ததியர் மக்களை அணிதிரட்டிப் போராடுவது தன் வர்க்கக் கடமை என்பதை முற்றிலுமாக உணர்ந்து முன் கை எடுத்த மார்க்சிஸ்ட் கட்சியின் தொண்டர்கள் 34 மாவட்டங்களிலும் அருந்ததியர் வாழும் பகுதிகளுக்கு வீதி வீதியாகச் சென்று அம்மக்களை அழைத்து வந்தனர். பஸ்களிலும் வேன்களிலும் லாரிகளிலுமாக சென்னைக்கு வந்த மக்கள் மன்றோ சிலையிலிருந்து கோட்டை நோக்கி அணி அணியாகச் செங்கொடியேந்திப் பவனி வந்தனர்.அருந்ததியர், சக்கிலியர், மாதாரி, பகடை, ஆதி ஆந்திரா, ஆதி கர்நாடகா, மாதிகா என்று பலப்பல பெயர்களால் பல்வேறு பகுதிகளில் அழைக்கப்படுகிற இம்மக்கள் அருந்ததியர் என்னும் ஓர் குடைக்கீழ் அணிதிரட்டப்பட வேண்டும் என்கிற புரிதலோடு மார்க்சிஸ்ட்டுகள் தம் கட்சி அணிகளைக் களமிறக்கினர். முதன்முதலாகக் களம் கண்டது விருதுநகர் மாவட்டம். 7.9.2006 அன்று விருதுநகரில் அருந்ததியர் விடுதலைக்கான முதல் வாழ்வுரிமை மாநாடு நடைபெற்றது. அழைப்பு விடுக்கப்போன கட்சி அணிகள் இம்மக்களின் வாழ்நிலை கண்டு அதிர்ந்து திரும்பினர்.அதற்கு மேலும் காலம் தவறவிடக்கூடாது என்கிற அவசரமான உணர்வுடன் கட்சி அம்மக்களின் பிரச்னைகளைக் கையிலெடுக்கத் துவங்கியது. கந்துவட்டிக் கொடுமையில் கசந்து கிடக்கும் வாழ்விலிருந்து அவர்களைமீட்க வேண்டும். 1993ஆம் ஆண்டிலேயே “கையால் மலம் அள்ளும் முறை மற்றும் உலர்கழிப்பறை கட்டத் தடைச்சட்டம்’’ ஒன்றை மத்திய அரசு நிறைவேற்றியிருந்தபோதும் மேற்குவங்கம் போல ஓரிரு மாநிலங்கள் தவிர பிற எந்த மாநிலமும் இச்சட்டத்தைக் கண்டு கொள்ளவில்லை. இந்தப் பின்னணியில் கையால் மலம் அள்ளும் கொடுமைக்கு முடிவு கட்டுவதை மார்க்சிஸ்ட் கட்சி முதல் பிரச்னையாகக் கையில் எடுத்தது. விருதுநகரை அடுத்து திண்டுக்கல்லில் 26.4.07 அன்று இன்னும் கூடுதாக திட்டமிடுதலோடு அருந்ததியர் மாநாட்டை மார்க்சிஸ்ட் கட்சி நடத்தியது.இம்மாநாடுகளுக்கு அருந்ததியர் மத்தியில் ஏற்கனவே பணி செய்து கொண்டிருக்கும் அனைத்து அமைப்புகளின் தலைவர்களும் அழைக்கப்பட்டனர். அவர்களோடு ஒரு தோழமைபூர்வமான கலந்துரையாடல் தொடங்கப்பட்டது. அசலான கோரிக்கைகளை வடித்தெடுக்க அவர்களின் ஆலோசனைகள் பெறப்பட்டன.மண்டல வாரியாக மாநிலம் முழுக்கக் கட்சியின் மாவட்டத் தலைவர்கள் கூட்டம் நடத்தி கோரிக்கைகள் இறுதிப்படுத்தப்பட்டன. ஊர் ஊராகத் தோழர்கள் நேரில் சென்று அருந்ததியர் மக்களை அணிதிரட்டினர். எல்லா மாவட்டங்களிலும் மத்திய தர வர்க்க கட்சி ஊழியர்கள் பஸ் ஏற்பாடுகளுக்குக் கை கொடுத்தனர். கட்சியின் அனைத்துப் பகுதி ஊழியர்களும் எழுச்சிகொண்ட இயக்கமாக இது மாறியது. பேராசிரியர்கள், வங்கி ஊழியர்கள், தொலைத்தொடர்பு ஊழியர்கள், இன்சூரன்ஸ் ஊழியர்கள், முற்போக்கு எழுத்தாளர்கள் என பலதரப்பு மக்கள் பேரணிக்கு வந்தனர். தங்கள் பதாகைகளோடு சாலை ஓரங்களில் நின்று பேரணியை வரவேற்று கோஷங்கள் முழக்கினர். புதிய கூட்டணி ஒன்று இயல்பாக உருவானதை அன்று கண்ணாரக்காண முடிந்தது. இது தொடர வேண்டும்.செருப்பில்லாத கால்களோடு பெண்களும், குழந்தைகளும் சென்னை நகரத்து வீதிகளில் அன்று நடந்து வந்தனர். காலமெல்லாம் சேரிகளுக்கும் அப்பால் ஒதுக்கப்பட்ட மக்கள் நடுவீதிகளில் நாயகமாக நடந்து வந்தனர். பாருங்கள் பெரியோர்களே நாங்கள் உங்கள் சக மனிதர்கள்தான் என்று உரக்கப்பேசி வந்தனர். ஆதரவாகக் குரல் எழுப்பிய அமைப்புகளைக் கண்டு அம்மக்கள் இதெல்லாம் நமக்கே நமக்கா என்று நம்பமுடியாமல் வியந்தனர்.பேரணியிலும் சாலையிலும் பொதுக்கூட்டத்திலும் சென்னை வீதியிலும் மட்டுமல்ல நீங்கள் வாழும் ஊர்களிலும் தெருக்களிலும் நாங்கள் உங்களோடு உறுதியாக நிற்போம் என்பதை நாம் எதிர்வரும் காலத்தில் செய்துகாட்ட வேண்டியிருக்கிறது. பேரணிக்கு முன்பாக தமிழக முதல்வரைச் சந்திக்க தலைவர்கள் குழு தோழர் என்.வரதராஜன் அவர்கள் தலைமையில் கோட்டைக்குச் சென்று கோரிக்கை மனு அளித்து வந்தது. மனித மலத்தை மனிதன் அள்ளும் கொடுமைக்கு முடிவு கட்ட முதல்கட்டமாக இந்த ஆண்டு 54 கோடி ரூபாய் ஒதுக்குவதாக முதல்வர் அறிவித்துள்ளார். தலித் மக்களுக்கான இடஒதுக்கீட்டில் அருந்ததியர் மக்களுக்கு அவர்களின் மக்கள் தொகைக்கேற்ப உள்ஒதுக்கீடு செய்யப்பட வேண்டும் என்பது இன்னொரு முக்கியமான கோரிக்கை. இதுபற்றி ஆய்வு செய்ய குழு அமைப்பதாக முதல்வர் ஒப்புக் கொண்டுள்ளார். தூய்மைப் பணியாளர்களுக்காக ஒரு நலவாரியம் அமைக்கப்பட்டுள்ளது. இவையெல்லாம் நிச்சயமாக இப்பேரணிக்குக் கிடைத்த வெற்றிகள்தான்.கிடைத்ததை உறுதிசெய்து உரிய மக்களுக்குக் கொண்டு சேர்ப்பதும் இன்று மார்க்சிஸ்ட் கட்சியின் முன்நிற்கும் கடமையாகியிருக்கிறது. இன்னும் அடைய வேண்டிய இலக்குகள் எத்தனையோ காத்துக் கிடக்கின்றன.சாதிரீதியாகக் கூட இம்மக்கள் பெருமளவுக்கு அணிதிரட்டப்படவில்லை. பத்துக்கு மேற்பட்ட அமைப்புகள் இம்மக்கள் மத்தியில் இயங்குகின்றன என்றபோதும் நிகழும் கொடுமைகள் கண்டு கோபப்பட்டுத் தம் மக்களை அணிதிரட்டுகிற அளவுக்குத் தேவையான ஒரு மத்திய தர வர்க்கம் இச்சாதி மக்களிடையே இன்னும் உருவாகவில்லை. திண்டுக்கல்லில் 135 கிராமங்களில் ஆய்வு செய்த மார்க்சிஸ்ட் தோழர்கள் ஒரு பட்டதாரியைக்கூடக் காணவில்லை என்று கூறியுள்ளனர்.ஆகவே இன்றைய அறிவுசார் உலகத்தில் அவர்களுக்காகப் பேச அவர்களுக்காக வலுவாகக் குரல் கொடுக்க வேறு யாரும் இல்லை. அருந்ததியர் அமைப்புகளும் இடதுசாரிகளும் மனசாட்சியுள்ள பிற மனிதர்களும் அமைப்புகளும் ஒன்றுசேர்ந்து பேசியாக வேண்டும். அவர்களுக்கு வரலாறு நெடுகிலும் காலமெல்லாம் அள்ளப் பீக் கொடுத்த நாம் ஒவ்வொருவரும் கடன்பட்டிருக்கிறோம். நாம் திருப்பிச் செலுத்த வேண்டிய முதல் கடன் அவர்களுக்குரியது.அவர்களின் வாழ்வு இன்னதென்று கூட அறியாதிருக்கும் நாம் குற்றஉணர்வு கொள்வோம். சக மனிதர்களைக் குற்றஉணர்வு கொள்ளச் செய்வோம். பெற்ற தகப்பன்கூட வெளிக்கிருந்த பிள்ளைக்கு ஆய் கழுவி விடுவதில்லை. மனைவியைத்தான் அழைப்பான். பெற்ற தாய் மட்டும் முகம் சுளிக்காமல் நமக்குக் கால் கழுவி விடுகிறாள். அத்தனை சாதிகளுக்கும் ஆண்டாண்டு காலமாய் மலம் அள்ளிச் சேவகம் செய்கின்ற அருந்ததியர் இனம்தான் தமிழ்ச்சமூகத்தின் தாய்.தாயை மறந்த சமூகம் உருப்படாது. இனியாவது கவனிப்போம். இயன்றதைச் செய்வோம். இயலாததையும் செய்ய முயற்சிப்போம். இது நம் ஒவ்வொருவர் கடமை.
மலக்குழிகளிலிருந்துமனிதர்கள் எழுந்து வந்தார்கள்மாநகர வீதிகள் அன்று புனிதமாகின.பீக்கூடைகளை உதறிப் பெண்கள்பீடுநடை போட்டு வந்தார்கள்பெருநகரமே அன்று மணத்துக்கிடந்தது.செருப்பாய்த் தேய்ந்த மனிதர்கள் அன்றுசேர்ந்து நடைபோட்டு வந்தார்கள்சென்னை அன்றுதான் உண்மையாகவே சிங்காரமானது.தோழமை என்னும் சொல் அன்றுஆழம் கொண்டது கூடுதல் அர்த்தம் பெற்றதுவா என் தோழனே என்றவர் அழைத்தவாஞ்சையில் கரைந்த மக்கள்வந்தே கூடினர் வழிகளெங்கும்வாழ்வுக்கு விடைகாணும் வேகத்தோடுவங்கக் கடலலையும் வாழ்த்துச்சொல்லசெங்கொடியும் அவர்கை சேர்ந்த சிலிர்ப்பில்விம்மித் தணிந்தது புதிதாய் வீறு கொண்டெழுந்தது!அருந்ததியர் மக்களின் விடுதலையை நோக்கி முதல் தப்படியை எடுத்து வைத்தது மார்க்சிஸ்ட் கம்யூனிஸ்ட் கட்சி. கடந்த ஜூன் 12ஆம் தேதி கோட்டை நோக்கிப் பேரணி என அறிவித்து தமிழக அரசியல் பண்பாட்டு வரலாற்றில் ஒரு புதிய அத்தியாயத்தைத் துவக்கி வைத்தது. ஒரு சாதியைச் சேர்ந்த மக்களுக்காக ஒரு பேரணி. மலமும் சாக்கடையும் செருப்பும் சுடுகாடுமே அன்றாட வாழ்வென விதிக்கப்பட்ட அருந்ததியர் மக்களை அணிதிரட்டிப் போராடுவது தன் வர்க்கக் கடமை என்பதை முற்றிலுமாக உணர்ந்து முன் கை எடுத்த மார்க்சிஸ்ட் கட்சியின் தொண்டர்கள் 34 மாவட்டங்களிலும் அருந்ததியர் வாழும் பகுதிகளுக்கு வீதி வீதியாகச் சென்று அம்மக்களை அழைத்து வந்தனர். பஸ்களிலும் வேன்களிலும் லாரிகளிலுமாக சென்னைக்கு வந்த மக்கள் மன்றோ சிலையிலிருந்து கோட்டை நோக்கி அணி அணியாகச் செங்கொடியேந்திப் பவனி வந்தனர்.அருந்ததியர், சக்கிலியர், மாதாரி, பகடை, ஆதி ஆந்திரா, ஆதி கர்நாடகா, மாதிகா என்று பலப்பல பெயர்களால் பல்வேறு பகுதிகளில் அழைக்கப்படுகிற இம்மக்கள் அருந்ததியர் என்னும் ஓர் குடைக்கீழ் அணிதிரட்டப்பட வேண்டும் என்கிற புரிதலோடு மார்க்சிஸ்ட்டுகள் தம் கட்சி அணிகளைக் களமிறக்கினர். முதன்முதலாகக் களம் கண்டது விருதுநகர் மாவட்டம். 7.9.2006 அன்று விருதுநகரில் அருந்ததியர் விடுதலைக்கான முதல் வாழ்வுரிமை மாநாடு நடைபெற்றது. அழைப்பு விடுக்கப்போன கட்சி அணிகள் இம்மக்களின் வாழ்நிலை கண்டு அதிர்ந்து திரும்பினர்.அதற்கு மேலும் காலம் தவறவிடக்கூடாது என்கிற அவசரமான உணர்வுடன் கட்சி அம்மக்களின் பிரச்னைகளைக் கையிலெடுக்கத் துவங்கியது. கந்துவட்டிக் கொடுமையில் கசந்து கிடக்கும் வாழ்விலிருந்து அவர்களைமீட்க வேண்டும். 1993ஆம் ஆண்டிலேயே “கையால் மலம் அள்ளும் முறை மற்றும் உலர்கழிப்பறை கட்டத் தடைச்சட்டம்’’ ஒன்றை மத்திய அரசு நிறைவேற்றியிருந்தபோதும் மேற்குவங்கம் போல ஓரிரு மாநிலங்கள் தவிர பிற எந்த மாநிலமும் இச்சட்டத்தைக் கண்டு கொள்ளவில்லை. இந்தப் பின்னணியில் கையால் மலம் அள்ளும் கொடுமைக்கு முடிவு கட்டுவதை மார்க்சிஸ்ட் கட்சி முதல் பிரச்னையாகக் கையில் எடுத்தது. விருதுநகரை அடுத்து திண்டுக்கல்லில் 26.4.07 அன்று இன்னும் கூடுதாக திட்டமிடுதலோடு அருந்ததியர் மாநாட்டை மார்க்சிஸ்ட் கட்சி நடத்தியது.இம்மாநாடுகளுக்கு அருந்ததியர் மத்தியில் ஏற்கனவே பணி செய்து கொண்டிருக்கும் அனைத்து அமைப்புகளின் தலைவர்களும் அழைக்கப்பட்டனர். அவர்களோடு ஒரு தோழமைபூர்வமான கலந்துரையாடல் தொடங்கப்பட்டது. அசலான கோரிக்கைகளை வடித்தெடுக்க அவர்களின் ஆலோசனைகள் பெறப்பட்டன.மண்டல வாரியாக மாநிலம் முழுக்கக் கட்சியின் மாவட்டத் தலைவர்கள் கூட்டம் நடத்தி கோரிக்கைகள் இறுதிப்படுத்தப்பட்டன. ஊர் ஊராகத் தோழர்கள் நேரில் சென்று அருந்ததியர் மக்களை அணிதிரட்டினர். எல்லா மாவட்டங்களிலும் மத்திய தர வர்க்க கட்சி ஊழியர்கள் பஸ் ஏற்பாடுகளுக்குக் கை கொடுத்தனர். கட்சியின் அனைத்துப் பகுதி ஊழியர்களும் எழுச்சிகொண்ட இயக்கமாக இது மாறியது. பேராசிரியர்கள், வங்கி ஊழியர்கள், தொலைத்தொடர்பு ஊழியர்கள், இன்சூரன்ஸ் ஊழியர்கள், முற்போக்கு எழுத்தாளர்கள் என பலதரப்பு மக்கள் பேரணிக்கு வந்தனர். தங்கள் பதாகைகளோடு சாலை ஓரங்களில் நின்று பேரணியை வரவேற்று கோஷங்கள் முழக்கினர். புதிய கூட்டணி ஒன்று இயல்பாக உருவானதை அன்று கண்ணாரக்காண முடிந்தது. இது தொடர வேண்டும்.செருப்பில்லாத கால்களோடு பெண்களும், குழந்தைகளும் சென்னை நகரத்து வீதிகளில் அன்று நடந்து வந்தனர். காலமெல்லாம் சேரிகளுக்கும் அப்பால் ஒதுக்கப்பட்ட மக்கள் நடுவீதிகளில் நாயகமாக நடந்து வந்தனர். பாருங்கள் பெரியோர்களே நாங்கள் உங்கள் சக மனிதர்கள்தான் என்று உரக்கப்பேசி வந்தனர். ஆதரவாகக் குரல் எழுப்பிய அமைப்புகளைக் கண்டு அம்மக்கள் இதெல்லாம் நமக்கே நமக்கா என்று நம்பமுடியாமல் வியந்தனர்.பேரணியிலும் சாலையிலும் பொதுக்கூட்டத்திலும் சென்னை வீதியிலும் மட்டுமல்ல நீங்கள் வாழும் ஊர்களிலும் தெருக்களிலும் நாங்கள் உங்களோடு உறுதியாக நிற்போம் என்பதை நாம் எதிர்வரும் காலத்தில் செய்துகாட்ட வேண்டியிருக்கிறது. பேரணிக்கு முன்பாக தமிழக முதல்வரைச் சந்திக்க தலைவர்கள் குழு தோழர் என்.வரதராஜன் அவர்கள் தலைமையில் கோட்டைக்குச் சென்று கோரிக்கை மனு அளித்து வந்தது. மனித மலத்தை மனிதன் அள்ளும் கொடுமைக்கு முடிவு கட்ட முதல்கட்டமாக இந்த ஆண்டு 54 கோடி ரூபாய் ஒதுக்குவதாக முதல்வர் அறிவித்துள்ளார். தலித் மக்களுக்கான இடஒதுக்கீட்டில் அருந்ததியர் மக்களுக்கு அவர்களின் மக்கள் தொகைக்கேற்ப உள்ஒதுக்கீடு செய்யப்பட வேண்டும் என்பது இன்னொரு முக்கியமான கோரிக்கை. இதுபற்றி ஆய்வு செய்ய குழு அமைப்பதாக முதல்வர் ஒப்புக் கொண்டுள்ளார். தூய்மைப் பணியாளர்களுக்காக ஒரு நலவாரியம் அமைக்கப்பட்டுள்ளது. இவையெல்லாம் நிச்சயமாக இப்பேரணிக்குக் கிடைத்த வெற்றிகள்தான்.கிடைத்ததை உறுதிசெய்து உரிய மக்களுக்குக் கொண்டு சேர்ப்பதும் இன்று மார்க்சிஸ்ட் கட்சியின் முன்நிற்கும் கடமையாகியிருக்கிறது. இன்னும் அடைய வேண்டிய இலக்குகள் எத்தனையோ காத்துக் கிடக்கின்றன.சாதிரீதியாகக் கூட இம்மக்கள் பெருமளவுக்கு அணிதிரட்டப்படவில்லை. பத்துக்கு மேற்பட்ட அமைப்புகள் இம்மக்கள் மத்தியில் இயங்குகின்றன என்றபோதும் நிகழும் கொடுமைகள் கண்டு கோபப்பட்டுத் தம் மக்களை அணிதிரட்டுகிற அளவுக்குத் தேவையான ஒரு மத்திய தர வர்க்கம் இச்சாதி மக்களிடையே இன்னும் உருவாகவில்லை. திண்டுக்கல்லில் 135 கிராமங்களில் ஆய்வு செய்த மார்க்சிஸ்ட் தோழர்கள் ஒரு பட்டதாரியைக்கூடக் காணவில்லை என்று கூறியுள்ளனர்.ஆகவே இன்றைய அறிவுசார் உலகத்தில் அவர்களுக்காகப் பேச அவர்களுக்காக வலுவாகக் குரல் கொடுக்க வேறு யாரும் இல்லை. அருந்ததியர் அமைப்புகளும் இடதுசாரிகளும் மனசாட்சியுள்ள பிற மனிதர்களும் அமைப்புகளும் ஒன்றுசேர்ந்து பேசியாக வேண்டும். அவர்களுக்கு வரலாறு நெடுகிலும் காலமெல்லாம் அள்ளப் பீக் கொடுத்த நாம் ஒவ்வொருவரும் கடன்பட்டிருக்கிறோம். நாம் திருப்பிச் செலுத்த வேண்டிய முதல் கடன் அவர்களுக்குரியது.அவர்களின் வாழ்வு இன்னதென்று கூட அறியாதிருக்கும் நாம் குற்றஉணர்வு கொள்வோம். சக மனிதர்களைக் குற்றஉணர்வு கொள்ளச் செய்வோம். பெற்ற தகப்பன்கூட வெளிக்கிருந்த பிள்ளைக்கு ஆய் கழுவி விடுவதில்லை. மனைவியைத்தான் அழைப்பான். பெற்ற தாய் மட்டும் முகம் சுளிக்காமல் நமக்குக் கால் கழுவி விடுகிறாள். அத்தனை சாதிகளுக்கும் ஆண்டாண்டு காலமாய் மலம் அள்ளிச் சேவகம் செய்கின்ற அருந்ததியர் இனம்தான் தமிழ்ச்சமூகத்தின் தாய்.தாயை மறந்த சமூகம் உருப்படாது. இனியாவது கவனிப்போம். இயன்றதைச் செய்வோம். இயலாததையும் செய்ய முயற்சிப்போம். இது நம் ஒவ்வொருவர் கடமை.
Thursday, July 10, 2008
Arunthathiyer youth murder
Coimbatore district ,Palladam taluk,Unjapalayam village Arunthathiyer Mr.Sitrarasu .He did marriege with high caste gounder community girl Ms.Gomathi .Both are last one and half years ago did marrige .Ms.Gomathi family was against this marrige because of Mr.Sitrarasu is a low caste Arunthathiyer.He is a power loom labour .Last 5th july he went to relation house for one death serimany .After he return home .Mr.Sitrarasu was murder by Ms.Gomathi family .Gomathi given complaint against her family .Case was filed .
Sunday, July 6, 2008
Some Dalits Are Even Less Equal
Some Dalits Are Even Less Equal
The Arunthathiyars bear the weight of caste oppression in Tamil Nadu, says R. Adhyaman
I belong to the Arunthathiyar community, the most oppressed of the Scheduled Castes in Tamil Nadu, where Dalits comprise 20 percent of the population. Of the 76 communities listed as SCS, the Paraiyars, the Pallars and the Arunthathiyars are the three main groups.Arunthathiyars constitute about one-third of the state’s Dalit population and live in miserable conditions, working as manual scavengers, cobblers and agricultural labourers. Thousands are employed as conservancy workers in civic bodies. Though they speak Telugu at home, their children go to Tamil medium schools and follow Tamil customs. We are Tamils and that’s why I have named my organisation the Adhi Thamizhar Peravai. All Dalits are not equal. Arunthathiyars are looked down upon by other SCS. We bear the whole weight of caste oppression. It is no secret that the two-tumbler system is still prevalent in many villages. But I have news for you. There are villages where they keep three tumblers in tea shops — one for the caste Hindu, one for the Arunthathiyar, and one for the non-Arunthathiyar Dalit. The Pallars and Paraiyars think they are superior to us. They don’t inter-marry with us. The two Dalit parties in the state, Viduthalai Chiruthaigal (VC, formerly known as Dalit Panthers of India) and Puthiya Thamizhagam, represent the interests of the Paraiyars and the Pallars respectively. In the last Assembly elections, VC contested nine seats as part of the AIADMK front and all nine candidates belonged to the Paraiyar community.There are 44 reserved seats in the Assembly, but Arunthathiyars have never won more than five seats. At present, there are three Arunthathiyar MLAS — two in the DMK and one in the AIADMK. Paraiyars are the majority in the northern districts, Pallars in the southern districts, and Arunthathiyars in the western districts. No one except a Paraiyar can contest a reserved seat in the north. Pallars rule the roost in the south. But when it comes to areas where we are in majority, this rule does not apply. Parties field non- Arunthathiyars and win. The benefits of reservation for Dalits in Tamil Nadu have gone to Pallars and Paraiyars. There is 18 percent reservation for SCS. Our demand is that six percent of it should be earmarked for Arunthathiyars. We have represented our demands to Chief Minister M. Karunanidhi and he has promised to consider the matter. We have also asked him to take steps to abolish manual scavenging. The CM granted one of our demands and formed a welfare board for conservancy workers. Adhiyaman is founder president, Adhi Thamizhar Peravai, a Dalit social movement. As told to PC Vinoj Kumar
The Arunthathiyars bear the weight of caste oppression in Tamil Nadu, says R. Adhyaman
I belong to the Arunthathiyar community, the most oppressed of the Scheduled Castes in Tamil Nadu, where Dalits comprise 20 percent of the population. Of the 76 communities listed as SCS, the Paraiyars, the Pallars and the Arunthathiyars are the three main groups.Arunthathiyars constitute about one-third of the state’s Dalit population and live in miserable conditions, working as manual scavengers, cobblers and agricultural labourers. Thousands are employed as conservancy workers in civic bodies. Though they speak Telugu at home, their children go to Tamil medium schools and follow Tamil customs. We are Tamils and that’s why I have named my organisation the Adhi Thamizhar Peravai. All Dalits are not equal. Arunthathiyars are looked down upon by other SCS. We bear the whole weight of caste oppression. It is no secret that the two-tumbler system is still prevalent in many villages. But I have news for you. There are villages where they keep three tumblers in tea shops — one for the caste Hindu, one for the Arunthathiyar, and one for the non-Arunthathiyar Dalit. The Pallars and Paraiyars think they are superior to us. They don’t inter-marry with us. The two Dalit parties in the state, Viduthalai Chiruthaigal (VC, formerly known as Dalit Panthers of India) and Puthiya Thamizhagam, represent the interests of the Paraiyars and the Pallars respectively. In the last Assembly elections, VC contested nine seats as part of the AIADMK front and all nine candidates belonged to the Paraiyar community.There are 44 reserved seats in the Assembly, but Arunthathiyars have never won more than five seats. At present, there are three Arunthathiyar MLAS — two in the DMK and one in the AIADMK. Paraiyars are the majority in the northern districts, Pallars in the southern districts, and Arunthathiyars in the western districts. No one except a Paraiyar can contest a reserved seat in the north. Pallars rule the roost in the south. But when it comes to areas where we are in majority, this rule does not apply. Parties field non- Arunthathiyars and win. The benefits of reservation for Dalits in Tamil Nadu have gone to Pallars and Paraiyars. There is 18 percent reservation for SCS. Our demand is that six percent of it should be earmarked for Arunthathiyars. We have represented our demands to Chief Minister M. Karunanidhi and he has promised to consider the matter. We have also asked him to take steps to abolish manual scavenging. The CM granted one of our demands and formed a welfare board for conservancy workers. Adhiyaman is founder president, Adhi Thamizhar Peravai, a Dalit social movement. As told to PC Vinoj Kumar
Wednesday, July 2, 2008
Compartmental reservation sought for Arunthathiyars
Compartmental reservation sought for Arunthathiyars
MADURAI: The Adi Tamilar Peravai has sought compartmental reservation for Arunthathiyar Dalits.The Peravai, an Ambedkarite social movement working for the upliftment of Arunthathiyar community, on Monday demanded six per cent out of 18 per cent reservation for Scheduled Castes and Scheduled Tribes in employment and education.Speaking at the sixth regional conference here, its president R. Adiyaman, said that Arunthathiyars were at the lowest rung among the Scheduled Castes and hence, the State Government should provide a reservation of 6 per cent to them on the basis of their population.Calling for the abolition of manual scavenging, the conference wanted the Government to provide alternative means of livelihood to those people engaged in the work.It felt that the whole of the Dalit sub-caste, referred to in different names, should be clubbed and called Arunthathiyar.A Government Order should be passed in this regard.The community should be relieved of the Tamil Nadu Adi Dravida Development Corporation (THADCO) loans as in the case of farmers who had taken cooperative loans.It said that a life-size statue of freedom fighter Ondi Veeran Pagadai should be installed in Tirunelveli and a memorial for him built in Nerkattum Sevvayal.The Peravai wanted the authorities to relocate the statue of Madurai Veeran from near the eastern tower to inside the Meenakshi Sundareswarar Temple as it was near the place where visitors left their footwear.http://www.hindu.com/2007/10/10/stories/2007101059030300.htm
MADURAI: The Adi Tamilar Peravai has sought compartmental reservation for Arunthathiyar Dalits.The Peravai, an Ambedkarite social movement working for the upliftment of Arunthathiyar community, on Monday demanded six per cent out of 18 per cent reservation for Scheduled Castes and Scheduled Tribes in employment and education.Speaking at the sixth regional conference here, its president R. Adiyaman, said that Arunthathiyars were at the lowest rung among the Scheduled Castes and hence, the State Government should provide a reservation of 6 per cent to them on the basis of their population.Calling for the abolition of manual scavenging, the conference wanted the Government to provide alternative means of livelihood to those people engaged in the work.It felt that the whole of the Dalit sub-caste, referred to in different names, should be clubbed and called Arunthathiyar.A Government Order should be passed in this regard.The community should be relieved of the Tamil Nadu Adi Dravida Development Corporation (THADCO) loans as in the case of farmers who had taken cooperative loans.It said that a life-size statue of freedom fighter Ondi Veeran Pagadai should be installed in Tirunelveli and a memorial for him built in Nerkattum Sevvayal.The Peravai wanted the authorities to relocate the statue of Madurai Veeran from near the eastern tower to inside the Meenakshi Sundareswarar Temple as it was near the place where visitors left their footwear.http://www.hindu.com/2007/10/10/stories/2007101059030300.htm
Tuesday, July 1, 2008
Arunnthathiyer attacked by caste hindus
Coimbatore.Dt,Tirupur .taluk,Vallipuuram Arunthathiyer village Mr.Venothkumar (21),Veerasamy(40) .18.06.2008 They went by motor car to Ammapalayam .During that time Mr.Ravi,Mr.Ramsh came by two wheeler .This both are belongs to high caste .Two wheeler was over speed and crash to car also .They beaten to Mr.Vinothkumar and Veerasamy .Both are attacked by Ravi and Ramesh ..
Complaint given to Tirupur -Avinashipalayam police station .Case was filed under SC/ST Act.3(1)(10).
Complaint given to Tirupur -Avinashipalayam police station .Case was filed under SC/ST Act.3(1)(10).
Saturday, June 28, 2008
Arunthathiyer cobbler Mr.Duraisamy affected by gounders
Salem.Dt,Omalur.Tk,Kanavaipudur ,K.Mettur village Arunthathiyer Mr.Duraisamy (41) .He is cobbler .He has own house .Very near Vanniyagoundar has living .on 08.05.2008 Gounder forcibly occupied Duraisamy land (house place).Duraisamy was asked him .But he immidetly beaten .Duraisamy was admitted in hospital .
Case was registered under SC/ST Act .3(1) (10)
Case was registered under SC/ST Act .3(1) (10)
Attamt to murder on Arunthathiyer
Erode.Dt,Perundurai .Tk,Anjurampalayam village Arunthathiyer Mr.Sankar(25) is a small business(Animal skin) man .He got some money from higher caste gounder Mr.Moorthy(28).Sankar get loss his business ,sloly sankar giving money to Mr.Moorthy .18th Jun .Moorthy nad his friends came and thrident to sankar for money .Also Moorthy using filthy words and beaten .Sankar was seriously admitted in Erode GH ward No.110.
Case was filed under SC/ST Act 3(1) (10) and IPC .
But Moorthy team is till therten to Sankar.
Case was filed under SC/ST Act 3(1) (10) and IPC .
But Moorthy team is till therten to Sankar.
Thursday, June 26, 2008
Arunthathiyer beaten by Gounders
Erode.Dt,Erode.Tk.Kongampalli Arunthathiyer village Mr.Mogan(35) .Agricooli .16th Jun he was in town for shoping .During that time high caste gounders forcely fight with him .He was quit .He came to his home .17th evening gounders came to his home heavely beaten .
Erode town near police station given compliant .Case was register under SC/ST Act .But till not arressted acust.
Erode town near police station given compliant .Case was register under SC/ST Act .But till not arressted acust.
Arunthathiyer Bonded labour murder
Erode .Dt,Sathyamangalam .Tk,Alathugomai Arunthathiyer village Mr.Subramani (45) .He is belongs Arunthathiyer .He married .He is also Bonded labour last ten years at Kothamangalam Mr.Kariyappagounder agricultural form .
Last 22,23 June he taken leave .After leave 24th he came to work .This Kariyappagounder agricultural form has been electrical power given pencing around his form .This is illegaly given for animals .Beacuse of Kothamangalam is a near hill area .
Our Arunthathiyer Subramani went to Sugarcan form .During that time electrical power is in the line border ..Electrical power was leakage to sugarcan .As usaly he do his work .Power was attacked him .He died .
Bhavanisagar police file case .But higher caste gounders try to compermaise this case ..
So,This area illegaly giving elecrical power for agricultaral forms bonderies .Also many animals has been dieing
Last 22,23 June he taken leave .After leave 24th he came to work .This Kariyappagounder agricultural form has been electrical power given pencing around his form .This is illegaly given for animals .Beacuse of Kothamangalam is a near hill area .
Our Arunthathiyer Subramani went to Sugarcan form .During that time electrical power is in the line border ..Electrical power was leakage to sugarcan .As usaly he do his work .Power was attacked him .He died .
Bhavanisagar police file case .But higher caste gounders try to compermaise this case ..
So,This area illegaly giving elecrical power for agricultaral forms bonderies .Also many animals has been dieing
Who are Arunthathiyer...
Who are Arunthathiyers
1. ARUNTHATHIYARS:
Arunthathiyars are Dalits, who are considered ‘untouchables’ in the caste-ridden Indian society. Pallar, Parayar and Arunthathiyar are the three major Dalit groups in the state of Tamil Nadu, India. Among them, Arunthathiyar group is considered to be the lowest. There are 60 lakhs Arundhatiars in Tamilnadu out of which major people live in the districts of Western and southern Tamilnadu. They can be called Dalit among Dalits They are also identified with different names such as Sakkiliar, Mathari, Mathiga, Arunthathiyar and Pakadai in different places. The caste system forbade them from owning land and property for thousands of years. They are landless and are traditionally associated with the task of cleaning up the dead animals, scavenging the village, and work related to animal skin and leather. While such traditional work still continues in some villages, many have taken up jobs in the match making and fireworks industries in the target area. Many Arunthathiar children below 14 years are part of the unfortunate working force in these industries. Very poor living conditions, desperate search for a job with a decent wage, and constant harassment from moneylenders and landlords are part of day-to-day life of Arunthathiyars
Key Challenges faced by this community
Social: This community speaks a language which is Tamil and Telugu mixed. They are separated by the language they speak since Tamil is the foremost language in Tamilnadu. The children of Arunthathiyars are further separated since their parents do undignified work. The children are not sent to school because of the poor socio economic status of this community. They are deprived of basic necessities in life, education and childhood. Social exclusion like two glass system[1], Forced to continue undignified work (Manual scavenging, shoe making etc.,).
Economical: When we look at the economic status of the Arunthathiyar community, only 10% of the population has a small piece of land. Majority of the people are work as bonded laborers and others work as scavengers, agricultural laborers etc. Most of these families are landless and they earn their living from main occupations such as agriculture labor work, cleaning toilets and public places, repairing the torn shoes, burning the dead bodies etc.,
Educational status: Only 1.75% people of this community are literates, while 98.16% are illiterates. Only 0.16% of the people have at least completed their 10th grade in education. The children are very rarely sent to school because of the poor socio economic status of the community. Children in the urban areas work as daily wagers at the hotels and other places like mechanic shed, garages etc., The status of the children after completion of the high school education is even more worst, there is no economical stability to continue their education after schooling.
Political: Among 44 Member of Legislative Assembly (MLAs), only 2 MLAS are Arunthathiyars. Dalits as a whole and the Arunthathiyars as a community have their own art as their spirit, as an inseparable part of their lives. But the practice of their art is an indignity heaped on them as it is a caste designated function more than a cultural expression. Arunthathiyar art forms have been the symbols of their existence as low caste people for ages. Today they are the symbols of their assertion.
[1] Separate glasses are used forArunthathiyer( Dalits) in tea shops in villages
1. ARUNTHATHIYARS:
Arunthathiyars are Dalits, who are considered ‘untouchables’ in the caste-ridden Indian society. Pallar, Parayar and Arunthathiyar are the three major Dalit groups in the state of Tamil Nadu, India. Among them, Arunthathiyar group is considered to be the lowest. There are 60 lakhs Arundhatiars in Tamilnadu out of which major people live in the districts of Western and southern Tamilnadu. They can be called Dalit among Dalits They are also identified with different names such as Sakkiliar, Mathari, Mathiga, Arunthathiyar and Pakadai in different places. The caste system forbade them from owning land and property for thousands of years. They are landless and are traditionally associated with the task of cleaning up the dead animals, scavenging the village, and work related to animal skin and leather. While such traditional work still continues in some villages, many have taken up jobs in the match making and fireworks industries in the target area. Many Arunthathiar children below 14 years are part of the unfortunate working force in these industries. Very poor living conditions, desperate search for a job with a decent wage, and constant harassment from moneylenders and landlords are part of day-to-day life of Arunthathiyars
Key Challenges faced by this community
Social: This community speaks a language which is Tamil and Telugu mixed. They are separated by the language they speak since Tamil is the foremost language in Tamilnadu. The children of Arunthathiyars are further separated since their parents do undignified work. The children are not sent to school because of the poor socio economic status of this community. They are deprived of basic necessities in life, education and childhood. Social exclusion like two glass system[1], Forced to continue undignified work (Manual scavenging, shoe making etc.,).
Economical: When we look at the economic status of the Arunthathiyar community, only 10% of the population has a small piece of land. Majority of the people are work as bonded laborers and others work as scavengers, agricultural laborers etc. Most of these families are landless and they earn their living from main occupations such as agriculture labor work, cleaning toilets and public places, repairing the torn shoes, burning the dead bodies etc.,
Educational status: Only 1.75% people of this community are literates, while 98.16% are illiterates. Only 0.16% of the people have at least completed their 10th grade in education. The children are very rarely sent to school because of the poor socio economic status of the community. Children in the urban areas work as daily wagers at the hotels and other places like mechanic shed, garages etc., The status of the children after completion of the high school education is even more worst, there is no economical stability to continue their education after schooling.
Political: Among 44 Member of Legislative Assembly (MLAs), only 2 MLAS are Arunthathiyars. Dalits as a whole and the Arunthathiyars as a community have their own art as their spirit, as an inseparable part of their lives. But the practice of their art is an indignity heaped on them as it is a caste designated function more than a cultural expression. Arunthathiyar art forms have been the symbols of their existence as low caste people for ages. Today they are the symbols of their assertion.
[1] Separate glasses are used forArunthathiyer( Dalits) in tea shops in villages
Dalits among dalits
MADIGAS- DALITS AMONG THE DALITS
Today there is great deal of consciousness of dalit issues and dalit rights as human rights. While several castes and communities come under the broad category of Dalits, we wish to draw your attention to the situation of the Madiga community who comprise 40-50% of the Scheduled castes. In different parts of the country one comes across different names for the Madigas- Chamars and Mangs in Maharashtra, Chaklaiyas in Tamilanadu, Madigas in Andhra and Karnataka and possibly Matangs in parts of North India. Madigas are the dalits among the dalits and we urge you to join our appeal for equal justice to all scheduled caste
communities.
A majority of the scheduled castes live in dire poverty and face social discrimination as they work as leather workers, agricultural labourers, manual scavengers, bonded labourers and industrial labourers in the unorganized sectors. While historical structural processes have led to this situation, the policy of reservations for employment and admissions into educational institutions has tried to redress the situation by positive discrimination and affirmative action.
Yet the policy has been blind to the inequalities and disparities within the various dalit communities. Such an un-differentiated reservation policy has only stressed the traditional hierarchy and inequality among the scheduled castes leading to a call for classifications of such reservations so that all communities get their proportionate share of the benefits.
In Andhra Pradesh, such a campaign has led to the classification of reservations recognizing that the adi-andhra groups, the Malas, the Madigas, the Relli groups have experienced traditional oppression differently and have utilized the reservation policy also in a differentiated manner. The commission of enquiry found that though Malas and Madigas form 41% and 47% of the SC population respectively, 62% of all reserved State Govt jobs have been secured by Malas and Madigas have 31%. This corresponded also with the educational situation. Admissions to Arts and Science courses in 3 universities and in the residential welfare educational institutions for 5th standard to Pre-university, reveal that 65- 72% of the SC quota is utilized by Malas and only 35-40% seats taken by Madigas.
In Tamilnadu and Karnataka, independent research by dalit groups has revealed the same imbalance and disproportionate access to reservations. In Tamilanadu while the literacy rate among Scheduled castes as a whole is 19%, among the Chakkaliyars ( Madigas) , it is only 4% (1991 census). Only 1% of government jobs are held by Chakkaliyars though a total of 18% of government jobs are occupied by Scheduled Castes. The number of Scheduled Castes MLAS at present is 45, which includes only 3 Chakkaliyars ( Madigas). While the Parayars and Palars have also been sidelined, it is painful to note that there have been no Members of Parliament, Judges or IPS officers from among the Chakkaliyars so far.
In different parts of the country today, especially in the southern states, the campaign for classification of reservations is gathering momentum. Since the Malas and the Madigas are the most numerous comprising almost 80-90% of the scheduled castes, such a campaign is projected merely as a competition or rift between these two groups when in reality it is about justice and cuts across all the SC communities.
We appeal to you join us in our demand for Classification of job reservations within the Scheduled Castes, so that each community feels encouraged by a differentiated reservation policy and gets its proportionate share of government jobs, social status and political voice.
We appeal to you to recognise that while all dalits are suffering from poverty and humiliation, the Madiga people are at the bottom of the hierarchy.
St.Alponsa Fathima -Speach in UN -Geniva on Arunthathiyers
My life among the Dalits
21 February 2006
printable version
GENEVA —
Sr Alphonsa Fatima FMM
In the year 1992, we four sisters opted to live among the Dalits in Pallapalayam village, Indira colony at Udumalpet Taluk in Coimbatore District Tamil Nadu.
Dalits are the untouchables of the society and so we opted to live because they are the Dalits, among the Dalits, because they are scavengers, who do all kinds of dirty work, like cleaning the public toilets, gutters of the streets in the villages and towns, burying dead animals and so on. Also they are considered very low in the status and looked down on by all the people in the country. They are called ‘sakkiliar’. We chose such people to live with because we learned that they are the majority in our district and whose socio, economic, political and cultural rights were curtailed. They were denied their basic human rights, especially by the caste people and the local landlords.
The residence of the Dalits in almost all the states of India is the same for they do not have houses or land of their own. They fully depend upon the local land owners or government for work. It is impossible for them to get government jobs because they are illiterates, and if they are employed by the government it would be for scavenging work, and they are paid very low wage and considered as `D´ grade workers. Eg. I found only three male and two female primary school teachers in Udumalpet taluk among the Dalits of this particular caste.
Women and men were going for ‘coolie’ work and children too were accompanying their parents to graze the cattle for the land owners or working with their parents for daily wages.
We learned that only 12 children were going to primary school, and many of them were bonded to the landlords in whose fields their parents were bonded labourers. That is, they work for the same land owner from generation after generation faithfully with low wages. We regularly visited the families and built a rapport with them. We also went to work with them in the fields of the landlords. The landlords were suspicious of our going to work and so strictly told the women not to bring us to work with them. They worked more than eight hours, but they were not aware of it. We contacted 10 more colonies of the same type of people; there too we found the same type of oppression.After learning the situation of the people for six months, we started literacy classes for the women and the youth. For the children we started special coaching classes and so we were able to send many children to the schools. The children were enthused to do their studies well and so the people of the area demanded we take tuitions for their children too, which was very impossible for us because they asked us to come to their areas (because they would not send their children into a Dalit colony.)
There are 200 families in the colony -- they had no leaders among them and for any disputes they would approach the local leaders who are non-Dalits. Our stay among them brought some changes in their lifestyle and they began to solve the problems by themselves through meetings and so on.E.g. There were lots of superstitious beliefs, the people were going to receive blessings for sicknesses such as diarrhea or fever etc instead of going to the hospital. The women stopped completely going to the temple priest for the blessing.The women and children were organised and simultaneously regular awareness and literacy classes were conducted and so, the people of the area, the non-Dalits questioned the women and men of the colony and learned all the details of the programmes and the changes in the colony.E.g. There were no children to graze the cattle and women were going to work irregularly, for they had their own self-help scheme (ie micro credit unit.)
With our help and guidance the children were faring well in their studies. Apart from that the women and the children were encouraged with a small savings scheme and so they were confident to educate their children and then onwards they were independent to take decision for their children and the family.
We took part in all the activities of the people in the colony such as their temple festivals, family functions, joys and sorrows which brought us close to people to know more about their culture and their attitudes about caste discrimination. We found that they have been oppressed in all the ways possible (e.g.) socially, economically, politically and religiously. The more we got involved the more they strengthened their confidence in us and accepted us.
Our regular meetings and discussions on human rights, women’s rights and various caste-based issues created in them confidence and courage which made them move to take part in different meetings organised by the Dalits movements and women’s movements in various places. Usually they do not go out of their place because they do not know to read and write and fear meeting outsiders.
If the police entered the colony the people would hide themselves for fear of them. Our constant accompaniment and follow-up in creating awareness and teaching to read and write made them go ahead in their activities. This helped them to participate actively in movement meetings, strikes, hunger strikes and so on.
It had taken nearly two years of time, and then began the problems for us. Our stay among the people was at risk, for the local landlords who were Hindu fundamentalists questioned some of the men in the colony and forced them to vacate us from there, for we have come to convert them to Christianity. With the help of some men in the colony they arranged to pick a fight among men and women who were involved in the micro-credit unit. They confused the entire situation of colony which led us and the women to the local police station and then to the local magistrate court, a signature campaign, petition to the collector and so on.
The more we were troubled, the deeper were our strength and courage to commit ourselves and to stand by the people, and be with them until the situation was ended. We were asked to leave the place by the provincial for fear of further troubles and danger to our lives. We were away from the place for two days but returned. It was a hard task for us to maintain peace among the people because there was an attempt to split the people and create fights among them. We were extremely careful to tackle this issue without any breakout of fights. We used peaceful tactics, that is, not to pick a fight with anyone, even if it wounded them very much and so women were very careful and did not react to anyone and to any situation. Almost every day we discussed the issue and finally the decision was made to forgive all those who caused us to suffer. The solution was to deepen the commitment of women in this issue and to create clarity on their rights, and to be united to work together.
The children played a very important role in this issue. They refused to eat at home and sign the signature campaign paper. They questioned people who were bribed by other caste men to send us away from the colony. When two children were threatened to say to the police that we taught prayers, the rest of them shouted together to the police that these children were saying lies. Finally, we all discussed to put an end the problem and to rebuild the unity and bring peace in the colony.
As the temple feast was approaching it was an appropriate opportunity at that moment so we planned to join those who created problem to celebrate the temple feast. So the women took initiative and the feast celebration put an end to the situation. The government officials did not support us very much for they were reluctant to get involved in this issue for fear of their officials who were non-Dalits. We too sent petitions to the collector for not allowing us to do the service to people which was in collaboration with the government scheme; the micro-credit unit.
The Hindu fundamentalists tried their level best to chase us from the colony by arranging public meetings in front of the colony to influence the people, also they bribed the police to threaten us and so the policemen came to call us to the station for an enquiry. Our petition to the Superintendent of Police (S.P.), made them come enquire in the colony. The entire village gathered, nearly 2000 people might have gathered to see what the Deputy S.P. (D.S.P.) would do to us. Many of the people thought that he would arrest us and so the women and children were crying bitterly for fear of our arrest.We were told by the D.S.P. not to leave the colony and not to convert the people. Then the local Magistrate (Thasildar) took a further step to put an end to those Hindu fundamentalists and the landlords who were the cause, he called out the parents of those men for discussion and warned them not to allow them to get involved in this issue.
I lived among them for 12 years empowering women, youth, and children and learned that the poor have many values to teach us: especially sharing, love for the neighbor, love for the nature so on. They are very human and affectionate people. I found meaning for my religious commitment in being and living a simple life – for they were living a very simple and contented life. Now, our sisters are continuing the work but moved to another area and continuing the contacts and the programmes with the people
21 February 2006
printable version
GENEVA —
Sr Alphonsa Fatima FMM
In the year 1992, we four sisters opted to live among the Dalits in Pallapalayam village, Indira colony at Udumalpet Taluk in Coimbatore District Tamil Nadu.
Dalits are the untouchables of the society and so we opted to live because they are the Dalits, among the Dalits, because they are scavengers, who do all kinds of dirty work, like cleaning the public toilets, gutters of the streets in the villages and towns, burying dead animals and so on. Also they are considered very low in the status and looked down on by all the people in the country. They are called ‘sakkiliar’. We chose such people to live with because we learned that they are the majority in our district and whose socio, economic, political and cultural rights were curtailed. They were denied their basic human rights, especially by the caste people and the local landlords.
The residence of the Dalits in almost all the states of India is the same for they do not have houses or land of their own. They fully depend upon the local land owners or government for work. It is impossible for them to get government jobs because they are illiterates, and if they are employed by the government it would be for scavenging work, and they are paid very low wage and considered as `D´ grade workers. Eg. I found only three male and two female primary school teachers in Udumalpet taluk among the Dalits of this particular caste.
Women and men were going for ‘coolie’ work and children too were accompanying their parents to graze the cattle for the land owners or working with their parents for daily wages.
We learned that only 12 children were going to primary school, and many of them were bonded to the landlords in whose fields their parents were bonded labourers. That is, they work for the same land owner from generation after generation faithfully with low wages. We regularly visited the families and built a rapport with them. We also went to work with them in the fields of the landlords. The landlords were suspicious of our going to work and so strictly told the women not to bring us to work with them. They worked more than eight hours, but they were not aware of it. We contacted 10 more colonies of the same type of people; there too we found the same type of oppression.After learning the situation of the people for six months, we started literacy classes for the women and the youth. For the children we started special coaching classes and so we were able to send many children to the schools. The children were enthused to do their studies well and so the people of the area demanded we take tuitions for their children too, which was very impossible for us because they asked us to come to their areas (because they would not send their children into a Dalit colony.)
There are 200 families in the colony -- they had no leaders among them and for any disputes they would approach the local leaders who are non-Dalits. Our stay among them brought some changes in their lifestyle and they began to solve the problems by themselves through meetings and so on.E.g. There were lots of superstitious beliefs, the people were going to receive blessings for sicknesses such as diarrhea or fever etc instead of going to the hospital. The women stopped completely going to the temple priest for the blessing.The women and children were organised and simultaneously regular awareness and literacy classes were conducted and so, the people of the area, the non-Dalits questioned the women and men of the colony and learned all the details of the programmes and the changes in the colony.E.g. There were no children to graze the cattle and women were going to work irregularly, for they had their own self-help scheme (ie micro credit unit.)
With our help and guidance the children were faring well in their studies. Apart from that the women and the children were encouraged with a small savings scheme and so they were confident to educate their children and then onwards they were independent to take decision for their children and the family.
We took part in all the activities of the people in the colony such as their temple festivals, family functions, joys and sorrows which brought us close to people to know more about their culture and their attitudes about caste discrimination. We found that they have been oppressed in all the ways possible (e.g.) socially, economically, politically and religiously. The more we got involved the more they strengthened their confidence in us and accepted us.
Our regular meetings and discussions on human rights, women’s rights and various caste-based issues created in them confidence and courage which made them move to take part in different meetings organised by the Dalits movements and women’s movements in various places. Usually they do not go out of their place because they do not know to read and write and fear meeting outsiders.
If the police entered the colony the people would hide themselves for fear of them. Our constant accompaniment and follow-up in creating awareness and teaching to read and write made them go ahead in their activities. This helped them to participate actively in movement meetings, strikes, hunger strikes and so on.
It had taken nearly two years of time, and then began the problems for us. Our stay among the people was at risk, for the local landlords who were Hindu fundamentalists questioned some of the men in the colony and forced them to vacate us from there, for we have come to convert them to Christianity. With the help of some men in the colony they arranged to pick a fight among men and women who were involved in the micro-credit unit. They confused the entire situation of colony which led us and the women to the local police station and then to the local magistrate court, a signature campaign, petition to the collector and so on.
The more we were troubled, the deeper were our strength and courage to commit ourselves and to stand by the people, and be with them until the situation was ended. We were asked to leave the place by the provincial for fear of further troubles and danger to our lives. We were away from the place for two days but returned. It was a hard task for us to maintain peace among the people because there was an attempt to split the people and create fights among them. We were extremely careful to tackle this issue without any breakout of fights. We used peaceful tactics, that is, not to pick a fight with anyone, even if it wounded them very much and so women were very careful and did not react to anyone and to any situation. Almost every day we discussed the issue and finally the decision was made to forgive all those who caused us to suffer. The solution was to deepen the commitment of women in this issue and to create clarity on their rights, and to be united to work together.
The children played a very important role in this issue. They refused to eat at home and sign the signature campaign paper. They questioned people who were bribed by other caste men to send us away from the colony. When two children were threatened to say to the police that we taught prayers, the rest of them shouted together to the police that these children were saying lies. Finally, we all discussed to put an end the problem and to rebuild the unity and bring peace in the colony.
As the temple feast was approaching it was an appropriate opportunity at that moment so we planned to join those who created problem to celebrate the temple feast. So the women took initiative and the feast celebration put an end to the situation. The government officials did not support us very much for they were reluctant to get involved in this issue for fear of their officials who were non-Dalits. We too sent petitions to the collector for not allowing us to do the service to people which was in collaboration with the government scheme; the micro-credit unit.
The Hindu fundamentalists tried their level best to chase us from the colony by arranging public meetings in front of the colony to influence the people, also they bribed the police to threaten us and so the policemen came to call us to the station for an enquiry. Our petition to the Superintendent of Police (S.P.), made them come enquire in the colony. The entire village gathered, nearly 2000 people might have gathered to see what the Deputy S.P. (D.S.P.) would do to us. Many of the people thought that he would arrest us and so the women and children were crying bitterly for fear of our arrest.We were told by the D.S.P. not to leave the colony and not to convert the people. Then the local Magistrate (Thasildar) took a further step to put an end to those Hindu fundamentalists and the landlords who were the cause, he called out the parents of those men for discussion and warned them not to allow them to get involved in this issue.
I lived among them for 12 years empowering women, youth, and children and learned that the poor have many values to teach us: especially sharing, love for the neighbor, love for the nature so on. They are very human and affectionate people. I found meaning for my religious commitment in being and living a simple life – for they were living a very simple and contented life. Now, our sisters are continuing the work but moved to another area and continuing the contacts and the programmes with the people
Where is social Justice
Atrocities murders on Arunthathiyers* (dalit) continually happening at Western district ,Tamilnadu -
To day our country has Indian constitution ,Law enforcement ,National human rights commission and state human rights commission ,police department, ,judicial and world wide UN and other human rights organizations there but discrimination against dalits continually happen .
Ø 1996 at coimbatore collectoreate with in the campus Mr.Veeran Arunthathiyer(dalit) .He was put him self fire and died . He one of the candidate in panjayat election .He demand recounting the vote in his panjat at poondi Tirupur union ,coimbatotre .Ø Jan 2005 coimbatore near Pollachi Mr.Sankaran live with burn murder by gounders ,Ø Jan 2005 coimbatore near pollachi ,Arthanaripalaya palanisamy murderØ April 2005, Erode.dt Sathyamangalam Near Karapadi Mr.Kunjan (Arunthathiyer ) murder by upper caste.Ø Sept 2004, Erode.dt uttukuli Mr.Selvaraj murder by upper caste,Ø 2005 Coimbatore three manual scavengers gas attack death If we will collculate the Arunthathiyers murder is going .
In Tamilnadu among dalit three major caste is there Pallar, Paraiyer, Sakkiliyer (Aruthathiyer). Sakkilyers till today in tamilnadu socio,education, economic and political status is compare with other two dalit group very, very low.This community living in western district of Tamilnadu (Erode, Coimbatore, Nilagri, Salem, Namakka, Dhindukal, Karuru, Krishnakri, Dhramapuri those districts). Total population 65 lakhs to 70 lakhs . Coimbatore district, Sulur taluk, Kamakanaikam palayam, Mr.Sampath is married. He belongs to Aruthathiyer (dalit). He has three children .His work is centering building contractor. Last month he work did near spinning mill centering work. There mill owner Mr.Shanmugam did not give proper wage. He raised question against him. But owner is upper caste Gounder. In coimbatore district gounder is dominated community .All level decision making p! ower. Gounders has most of land holders .Gounder Shanmugam and his upper caste labor suddenly beaten him .He went to given complaint against Shanmugam at Sulur police station .But station inspector Mr.Subramani refused his complaint. He plan and went coimbatore collector office on 25.04.2005 Monday. Every Monday collector get direct complaints from public.25.04.2005 after noon at collector campus ,he has already characin oil. He worried and totally he lose his confidence .Suddenly put characin oil his body put fire him self. Police came and off fire his body. He was admitted in the government hospital coimbatore. After collector all higher officials were came and meet him. He told all the incident, he demand arrest Shanmugam gounder, collector assured.In between all the dalit movement leaders like Aathitamilar peravai, Puthiyatamilagam, Samthuvamunnai, Aathitamilar veduthalai munnai are together and demand arrest accused and sulur police station inspector subramani. Now FIR only register against shanmugam gounder. His partner now arrested. He was ups handing 28.04.2005 Mr.Sampath was died ,there fore tension in government hospital all the dalit leaders are came and together joined. Higher official commissioner came and given assure will arrest accuse .Now district administration given 1.5 lakhs for family relief .So this kind of murders will happen continually. Now Arunthathiyers are raising question against discrimination ….Please give your solidarity and support to who are dalit among dalit Arunthathiyers in Tamilnadu
To day our country has Indian constitution ,Law enforcement ,National human rights commission and state human rights commission ,police department, ,judicial and world wide UN and other human rights organizations there but discrimination against dalits continually happen .
Ø 1996 at coimbatore collectoreate with in the campus Mr.Veeran Arunthathiyer(dalit) .He was put him self fire and died . He one of the candidate in panjayat election .He demand recounting the vote in his panjat at poondi Tirupur union ,coimbatotre .Ø Jan 2005 coimbatore near Pollachi Mr.Sankaran live with burn murder by gounders ,Ø Jan 2005 coimbatore near pollachi ,Arthanaripalaya palanisamy murderØ April 2005, Erode.dt Sathyamangalam Near Karapadi Mr.Kunjan (Arunthathiyer ) murder by upper caste.Ø Sept 2004, Erode.dt uttukuli Mr.Selvaraj murder by upper caste,Ø 2005 Coimbatore three manual scavengers gas attack death If we will collculate the Arunthathiyers murder is going .
In Tamilnadu among dalit three major caste is there Pallar, Paraiyer, Sakkiliyer (Aruthathiyer). Sakkilyers till today in tamilnadu socio,education, economic and political status is compare with other two dalit group very, very low.This community living in western district of Tamilnadu (Erode, Coimbatore, Nilagri, Salem, Namakka, Dhindukal, Karuru, Krishnakri, Dhramapuri those districts). Total population 65 lakhs to 70 lakhs . Coimbatore district, Sulur taluk, Kamakanaikam palayam, Mr.Sampath is married. He belongs to Aruthathiyer (dalit). He has three children .His work is centering building contractor. Last month he work did near spinning mill centering work. There mill owner Mr.Shanmugam did not give proper wage. He raised question against him. But owner is upper caste Gounder. In coimbatore district gounder is dominated community .All level decision making p! ower. Gounders has most of land holders .Gounder Shanmugam and his upper caste labor suddenly beaten him .He went to given complaint against Shanmugam at Sulur police station .But station inspector Mr.Subramani refused his complaint. He plan and went coimbatore collector office on 25.04.2005 Monday. Every Monday collector get direct complaints from public.25.04.2005 after noon at collector campus ,he has already characin oil. He worried and totally he lose his confidence .Suddenly put characin oil his body put fire him self. Police came and off fire his body. He was admitted in the government hospital coimbatore. After collector all higher officials were came and meet him. He told all the incident, he demand arrest Shanmugam gounder, collector assured.In between all the dalit movement leaders like Aathitamilar peravai, Puthiyatamilagam, Samthuvamunnai, Aathitamilar veduthalai munnai are together and demand arrest accused and sulur police station inspector subramani. Now FIR only register against shanmugam gounder. His partner now arrested. He was ups handing 28.04.2005 Mr.Sampath was died ,there fore tension in government hospital all the dalit leaders are came and together joined. Higher official commissioner came and given assure will arrest accuse .Now district administration given 1.5 lakhs for family relief .So this kind of murders will happen continually. Now Arunthathiyers are raising question against discrimination ….Please give your solidarity and support to who are dalit among dalit Arunthathiyers in Tamilnadu
Tamil Nadu is contemplating a ‘quota within quota’ for Arundhatiyars, its most marginalised community, writes AMUDHAN RP
Lifting The Lowest
Tamil Nadu is contemplating a ‘quota within quota’ for Arundhatiyars, its most marginalised community, writes AMUDHAN RP
WHILE ‘meritocratic ’ India goes on and on a b o u t ‘quality’ and ‘efficiency’ with an attitude of brahminical hegemony and exclusivism, the Tamil Nadu government, with the support of all major political parties, has taken a commendable step towards greater social justice by introducing a sub-quota for the extremely marginalised Arundhatiyar community within the quota available for Scheduled Castes in the state.
Although the government has only decided to appoint a one-man committee consisting of a retired judge to look in to the matter and submit its recommendation, the fact that it is being discussed at the highest level of planners in the state itself is a good sign. Such a quota has been a long unheeded demand of Arundhatiyar activists and movements, yet the immediate trigger was the spate of meetings, rallies and protests recently organised by the Left parties, who seemed to have suddenly woken up to the cause.
The Arundhatiyar community, which includes groups such as the Sakkiliyars, Madharis, Pagadais, Thottis and Adhi Andhras, constitute 13 percent of the total population of Scheduled Castes in Tamil Nadu. They are involved in traditional caste-based occupations such as manual scavenging, cobbling, parai (traditional drum) beating and agricultural labour for centuries and are considered ‘lowest of the low’ in the state. Without access to education, housing, health and finance, they lack the prerequisites for participation in the modern globalised economy.
While other predominant dalit communities such as Pallars and Parayars have some political clout in the form of parties such as Pudhiya Tamilagam and Viduthalai Chiruthaigal, Arundhatiyars have no party representing them. The existing Arundhatiyar movements such as Adhi Tamilar Peravai, Neela Puligal and others are more in the activist mode, fighting for socio-cultural and political rights without taking part in elections.
Arundhatiyars used to be loyal followers and voters of erstwhile chief minister MG Ramachandran and his party AIADMK. However, now there is a growing voice among the community, especially youngsters, demanding a just and right space of their own for Arundhatiyars, thanks to the dalit uprising in Tamil Nadu following the caste riots in the mid 1990s. As fellow dalits have become political forces, Arundhatiyars too are rightfully keen on taking their share of the political pie.
Present in almost all the districts of the state, Arundhatiyars’ population is particularly high in the western parts of Tamil Nadu such as Coimbatore, Erode, Nilgiris, Dharmapuri, Krishnagiri and Salem. As they speak Telugu in certain parts and Kannada in other parts of the state, Arundhatiyars are made to feel alienated linguistically as well.
THEY ARE poorly represented in most forms of white or blue-collared employment. You only see them in the street corners surviving on the little money they earn out of repairing footwear and bags, or as cleaners or sweepers in offices. When the tsunami struck in 2004, it was Arundhatiyar sanitary workers from Madurai Municipal Corporation that were assigned to clear the corpses from the coastal areas of Nagaipattinam. If a luxury hotel is built anywhere in Tamil Nadu, the sweepers jobs are immediately reserved for Arundhatiyars, without any second thoughts.
Dalit and human rights activists in Tamil Nadu have for long held that Arundhatiyars were not getting the benefits of reservation, the reason why they have advocated forming a ‘quota within quota’. While most major political parties and dalit leaders have expressed their support for the move, the leaders of Pudhiya Tamilagam have suggested that the quota for Arundhatiyars be made outside the existing reservation for Scheduled Castes.
In a state where dalit panchayat presidents still find it difficult to enter their offices, initiatives to ‘uplift’ communities such as the Arundhatiyars have always faced obstacles. Activists have for years raised their concern about the decades-old backlog of vacancies in posts reserved for Scheduled Castes. Besides, crores of rupees that have been allotted by the Central government for the welfare of Scheduled Castes are being sent back by the states un-utilised every year.
One only hopes that this brand new initiative by the government does not run into the same old hurdles.
Tamil Nadu is contemplating a ‘quota within quota’ for Arundhatiyars, its most marginalised community, writes AMUDHAN RP
WHILE ‘meritocratic ’ India goes on and on a b o u t ‘quality’ and ‘efficiency’ with an attitude of brahminical hegemony and exclusivism, the Tamil Nadu government, with the support of all major political parties, has taken a commendable step towards greater social justice by introducing a sub-quota for the extremely marginalised Arundhatiyar community within the quota available for Scheduled Castes in the state.
Although the government has only decided to appoint a one-man committee consisting of a retired judge to look in to the matter and submit its recommendation, the fact that it is being discussed at the highest level of planners in the state itself is a good sign. Such a quota has been a long unheeded demand of Arundhatiyar activists and movements, yet the immediate trigger was the spate of meetings, rallies and protests recently organised by the Left parties, who seemed to have suddenly woken up to the cause.
The Arundhatiyar community, which includes groups such as the Sakkiliyars, Madharis, Pagadais, Thottis and Adhi Andhras, constitute 13 percent of the total population of Scheduled Castes in Tamil Nadu. They are involved in traditional caste-based occupations such as manual scavenging, cobbling, parai (traditional drum) beating and agricultural labour for centuries and are considered ‘lowest of the low’ in the state. Without access to education, housing, health and finance, they lack the prerequisites for participation in the modern globalised economy.
While other predominant dalit communities such as Pallars and Parayars have some political clout in the form of parties such as Pudhiya Tamilagam and Viduthalai Chiruthaigal, Arundhatiyars have no party representing them. The existing Arundhatiyar movements such as Adhi Tamilar Peravai, Neela Puligal and others are more in the activist mode, fighting for socio-cultural and political rights without taking part in elections.
Arundhatiyars used to be loyal followers and voters of erstwhile chief minister MG Ramachandran and his party AIADMK. However, now there is a growing voice among the community, especially youngsters, demanding a just and right space of their own for Arundhatiyars, thanks to the dalit uprising in Tamil Nadu following the caste riots in the mid 1990s. As fellow dalits have become political forces, Arundhatiyars too are rightfully keen on taking their share of the political pie.
Present in almost all the districts of the state, Arundhatiyars’ population is particularly high in the western parts of Tamil Nadu such as Coimbatore, Erode, Nilgiris, Dharmapuri, Krishnagiri and Salem. As they speak Telugu in certain parts and Kannada in other parts of the state, Arundhatiyars are made to feel alienated linguistically as well.
THEY ARE poorly represented in most forms of white or blue-collared employment. You only see them in the street corners surviving on the little money they earn out of repairing footwear and bags, or as cleaners or sweepers in offices. When the tsunami struck in 2004, it was Arundhatiyar sanitary workers from Madurai Municipal Corporation that were assigned to clear the corpses from the coastal areas of Nagaipattinam. If a luxury hotel is built anywhere in Tamil Nadu, the sweepers jobs are immediately reserved for Arundhatiyars, without any second thoughts.
Dalit and human rights activists in Tamil Nadu have for long held that Arundhatiyars were not getting the benefits of reservation, the reason why they have advocated forming a ‘quota within quota’. While most major political parties and dalit leaders have expressed their support for the move, the leaders of Pudhiya Tamilagam have suggested that the quota for Arundhatiyars be made outside the existing reservation for Scheduled Castes.
In a state where dalit panchayat presidents still find it difficult to enter their offices, initiatives to ‘uplift’ communities such as the Arundhatiyars have always faced obstacles. Activists have for years raised their concern about the decades-old backlog of vacancies in posts reserved for Scheduled Castes. Besides, crores of rupees that have been allotted by the Central government for the welfare of Scheduled Castes are being sent back by the states un-utilised every year.
One only hopes that this brand new initiative by the government does not run into the same old hurdles.
Arunthathiyer inereservation
Greetings from Erdoe district tradtional drum beaters trade union
Last year we had Arunthathiyer eluchi cultural night on 27th May 2007 at Erode .This experience we had met many Arunthathiyer traditional cultural teams .After our cultural night .We formed Erode District tradtional drum beaters trade union .This is we forming laste one year .We had some training to drum beaters .
Now Tamilnadu government is appointed one man commision for Arunthathiyer reservation .But among dalit Pallar community leader Mr.Krishnasamy and Se.Ku.Tamillarasan is aganisting Arunthathiyer reservation .This is our birth rights .Therefore coming 31st We have Dhandura Dharna for Tamilnadu government have to impliment Arunthathiyer reservation as soon as .This dharna conduct by our drum beaters trade union at Erode .dt .Sathyamangalam taluk head quter morning 10 Am to 1Pm Sathyamangalam Bustand .
This dharna we invited all dalit movements and all political parties except ADMK and BJP .
So,We invite to you and team this dharna and give your solidarity for Arunthathiyer reservation
Last year we had Arunthathiyer eluchi cultural night on 27th May 2007 at Erode .This experience we had met many Arunthathiyer traditional cultural teams .After our cultural night .We formed Erode District tradtional drum beaters trade union .This is we forming laste one year .We had some training to drum beaters .
Now Tamilnadu government is appointed one man commision for Arunthathiyer reservation .But among dalit Pallar community leader Mr.Krishnasamy and Se.Ku.Tamillarasan is aganisting Arunthathiyer reservation .This is our birth rights .Therefore coming 31st We have Dhandura Dharna for Tamilnadu government have to impliment Arunthathiyer reservation as soon as .This dharna conduct by our drum beaters trade union at Erode .dt .Sathyamangalam taluk head quter morning 10 Am to 1Pm Sathyamangalam Bustand .
This dharna we invited all dalit movements and all political parties except ADMK and BJP .
So,We invite to you and team this dharna and give your solidarity for Arunthathiyer reservation
Scavenger brutally attacked by caste Hindu
Scavenger brutally attacked by caste Hindu
Erode.District,Gobichettipalayam taluk,Kasipalayam(Indirakalany) .Mr.Palani(48) .He is a scavenger in Kasipalayam Townpanjayet .He belongs to Arunthathiyer (dalit) community last 3 years he is working as scavenger .He has wife Ms.Angrall (42).Both are illiterate .
Last 30.03.2008 Sunday after noon he went to Town panjayet office. During time Executive officer Mr.Murugash is working in office because of year ending .Office near some children making sound with playing .Mr.Palani told to them " officer is working don't make sound .After children went .With in half hour .Mr.Magendiran chettiyer came to Townpanjayet office .
With out enquiry suddenly he beaten to Mr.Palani by
Mr.Magandiran chettiyer .Beacause of chettiyer child given compliant on Mr,Palani,
.Mr.Palani head was broken and left hand broken .Now Mr.Palani was admitted in Erode government hospital ward No.110.
Police Action :
· Kadathur police station registered case against to Mr.Magandiran only in IPC sections.
· Also counter FIR registered on Mr.Palani ,compliant given by M.Magandiran
In this case Mr.Magandirn chettiyer relations near 500 people conducted dharna for arrest to Mr.Palani
Also dalit movements conducted Dharna for arrest to Mr.Maganndiran and alter FIR on SC/ST -Act .
We met Gobichettipalayam DSP .He told to change FIR on SC.ST Act .
Erode.District,Gobichettipalayam taluk,Kasipalayam(Indirakalany) .Mr.Palani(48) .He is a scavenger in Kasipalayam Townpanjayet .He belongs to Arunthathiyer (dalit) community last 3 years he is working as scavenger .He has wife Ms.Angrall (42).Both are illiterate .
Last 30.03.2008 Sunday after noon he went to Town panjayet office. During time Executive officer Mr.Murugash is working in office because of year ending .Office near some children making sound with playing .Mr.Palani told to them " officer is working don't make sound .After children went .With in half hour .Mr.Magendiran chettiyer came to Townpanjayet office .
With out enquiry suddenly he beaten to Mr.Palani by
Mr.Magandiran chettiyer .Beacause of chettiyer child given compliant on Mr,Palani,
.Mr.Palani head was broken and left hand broken .Now Mr.Palani was admitted in Erode government hospital ward No.110.
Police Action :
· Kadathur police station registered case against to Mr.Magandiran only in IPC sections.
· Also counter FIR registered on Mr.Palani ,compliant given by M.Magandiran
In this case Mr.Magandirn chettiyer relations near 500 people conducted dharna for arrest to Mr.Palani
Also dalit movements conducted Dharna for arrest to Mr.Maganndiran and alter FIR on SC/ST -Act .
We met Gobichettipalayam DSP .He told to change FIR on SC.ST Act .
Arunthathiyer cultural night -2008
A cultural night to celebrate the Arunthathiyar spirit
Arunthathiyar rights are human rights
DATE: 26th Jully
PLACE: Sivakasi town , Near bus stand
Arunthathiyar Human Rights Forum ( AHRF)
A cultural night to celebrate the Arunthathiyar spirit
From indignity to rebellion
A cultural night to celebrate the Arunthathiyar spirit, an attempt to strengthen the Arunthathiyar artforms transformation from caste practices to weapons against caste oppression…
The parai originally called as thappu is undeniably a symbol of Dalit assertion today. But unlike pallars and parayars who have asserted themselves to some extent remain the arunthathiyars the Dalits amongst the Dalits of Tamilnadu.
Who are Arunthathiyers?
Arunthathiyars are Dalits, who are considered 'untouchables' in the caste-ridden Indian society. Pallar, Parayar and Arunthathiyar are the three major Dalit groups in the state of Tamil Nadu, India.
Among them, Arunthathiyar group is considered to be the lowest. There are 60 lakhs Arundhatiars in Tamilnadu out of which major people live in the districts of Western and southern Tamilnadu. They can be called Dalit among Dalits They are also identified with different names such as Sakkiliar, Mathari, Mathiga, Arunthathiyar and Pakadai in different places. The caste system forbade them from owning land and property for thousands of years. They are landless and are traditionally associated with the task of cleaning up the dead animals, scavenging the village, and work related to animal skin and leather. While such traditional work still continues in some villages, many have taken up jobs in the match making and fireworks industries in the target area. Many Arunthathiar children below 14 years are part of the unfortunate working force in these industries. Very poor living conditions, desperate search for a job with a decent wage, and constant harassment from moneylenders and landlords are part of day-to-day life of Arunthathiyars
Key Challenges faced by this community
Social: This community speaks a language which is Tamil and Telugu mixed. They are separated by the language they speak since Tamil is the foremost language in Tamilnadu. The children of Arunthathiyars are further separated since their parents do undignified work. The children are not sent to school because of the poor socio economic status of this community. They are deprived of basic necessities in life, education and childhood. Social exclusion like two glass system
[1], Forced to continue undignified work (Manual scavenging, shoe making etc.,).
Economical: When we look at the economic status of the Arunthathiyar community, only 10% of the population has a small piece of land. Majority of the people are work as bonded laborers and others work as scavengers, agricultural laborers etc. Most of these families are landless and they earn their living from main occupations such as agriculture labor work, cleaning toilets and public places, repairing the torn shoes, burning the dead bodies etc.,
Educational status: Only 1.75% people of this community are literates, while 98.16% are illiterates. Only 0.16% of the people have at least completed their 10th grade in education. The children are very rarely sent to school because of the poor socio economic status of the community. Children in the urban areas work as daily wagers at the hotels and other places like mechanic shed, garages etc., The status of the children after completion of the high school education is even more worst, there is no economical stability to continue their education after schooling.
Political: Among 44 Member of Legislative Assembly (MLAs), only 2 MLAS are Arunthathiyars. Dalits as a whole and the Arunthathiyars as a community have their own art as their spirit, as an inseparable part of their lives. But the practice of their art is an indignity heaped on them as it is a caste designated function more than a cultural expression. Arunthathiyar art forms have been the symbols of their existence as low caste people for ages. Today they are the symbols of their assertion.
Not so popular, there are many other fundamental contributions Arunthathiyar art forms have given to mainstream music and art. But more than their artistic contribution what marks their emergence in the popular conscience is the legitimacy and right they gave to the Arunthathiyar existence and voicing the unbridled anger against caste oppression and sub human treatment on Arunthathiyars.
Caste is a unique kind of oppression. In that it systemizes the hierarchy which is perpetuated by the social and cultural sanctity. In the past decade, a wave of Arunthathiyar art and literature have questioned the halo of culture with in which caste purity and hierarchy have been preserved – the continuing struggle against the all Brahmin karnatic (classical south Indian music a brahminical stronghold) singing mela in Chidambaram is an example. The Arunthathiyar art has not only questioned mainstream art practices and theories but has redefined the very notion of artistic expression and the tone of expression.
Dalit art is marked by revolt and negativism, since it is closely associated with the hopes for freedom of a group of people, as untouchables are victims of social, economic and cultural inequality – Arjun Dangle
Emergence of Arunthathiyar Human Rights Forum ( AHRF)
Arunthathiyar Human Rights Federation is the initiative of the young Arunthathiyar people who were worked in different Non Governmental organizations working for Dalit liberation. They felt that there is need of giving special attention and different strategies to actualize the participation and liberation of Arunthathiyars. Many times they felt dependent which delayed their presence and help for people in need. So, the young Arunthathiyar youth explored the practical need of Aruntathiyars and decided to work as a group by formulating strategies and sharing information amongst them. They find the NGOs working for Arunthathiyar cause at State level and organized first phase consultation at Erode, Sathiyamangalam. Next consultations were held at Madurai, Coimbatore and Salam that results the emergence of Arunthathiyar Human Rights Federation (AHRF) coordinating NGOs working for Arunthathiyar rights in 12 Districts of Tamilnadu. AHRF is working for creating awareness on SC/ST Prevention of Atrocities Act, women and children rights
and being a watch group by monitoring the atrocities on Arunthathiyars and helping them to take legal actions. In 2007, AHRF had organized first State level Cultural Night for Arunthathiyars aiming to create a platform for Arunthathiyars to realize their strength.
Changes after this event:
1. Other Dalit organizations in Tamilnadu and Arunthathiyar community has recognized AHRF
2. Arunthathiyar community and other Dalit organizations are claiming issue based assistance from AHRF
3. There is an expectation from Arunthathiyar community people that AHRF should function at village level.
4. AHRFs effort on first cultural night for Arunthathiyar community has changed their mindsets –respect their artistic talents, which were not recognized before.
5. Other Dalit Organizations have realized their disregard role in Arunthathiyar liberation
This cultural night is the second State level Arunthathiyar cultural night where AHRF wants to create a space for Arunthathiyar artists. It aims to strengthen their participation, contribution and collaboration through this event that can enhance – changing mindsets of this artists and community to march on further. As a whole, the event is expected to inspire the Arunthathiyars to take part in the Arunhathiyar struggle for liberation.
Arunthathiyar Cultural Night - Objectives
1. To create awareness of the Arunthathiyar art forms and their vibrant culture amongst public
Traditionally art was considered the domain of the so called upper castes in Tamilnadu. In the recent years, The Dalit rights movement has asserted that the Dalits have a rich artistic and musical tradition. The Dalit art forms some of which are ritual related have for ages considered untouchable too…..Despite the awareness created on Dalit art forms, awareness about Arunthathiyar art forms is scanty. There are other initiatives like this organized across the State, very few Arunthatiyars get chance to perform and talk. This cultural night is a follow up action to strengthen and sustain their hope on their talents and excellence.
2. To create awareness about the need to organize and fight for Arunthathiyar and ultimately Dalit liberation amongst Arunthathiyars and others
We need to know the history to make it. The Arunthathiyars need to know their history and tradition to be able fighters for their right and the world needs to know the history and tradition of the Arunthathiyars to give them their due. By organizing an exhibition of paintings, photographs, posters, graffiti etc., which will trace the history, issues, and their life AHRF will raise the awareness levels of Arunthathiyars and others who will participate in the cultural night.
3. To use art as a political weapon in the ongoing struggle for Arunthathiyar liberation
Arunthathiyar mobilization is important for their rights to be asserted. To prepare the Arunthathiyars community for the struggle for its liberation they need to look at their own traditions with respect and valuable and understand the macro level hierarchical subjugation that the caste system perpetrates. Art attracts and motivates the people. By interspersing political orations by progressive leaders we hope to raise awareness amongst Arunthathiyars and others and hence make them supporters of the struggle for Arunthathiyars emancipation.
Cultural Teams
Thappattam
Jiggattam
Kadavu Mathattam
Oyilattam
Liberation songs
Skits
Special speech
Documentary film
Exhibition
Special Speakers:
1.Aathitamilar pervai (Arunthathiyer headed movement)
2.CPM
3.CPI
4.Arunthathiyer intellectuals
5.Dalit Leaders
6.Solidarity groups
ART is a very crucial record of transformations within and of society. Some of the most popular art forms have come from the oppressed sections of the society. And some of the most revolutionary movements working for liberation of the oppressed people have used music as a powerful weapon of change. In southern India where attempts are being made to rewrite caste equations and to question existing notions on culture and language, understanding the Arunthathiyar art forms with a clear perspective about their historical position as agents of change and an undeniable requisite of the Arunthathiyar struggle for liberation is a culturally and democratically necessary action.
Please give your contribution for cultural night
Untouchability
THE STATESUntouchability unlimited
WHEN the Constitution of India outlawed untouchability in 1950, many national leaders believed that an obnoxious, "centuries-old" practice had been brought to an end. But now, nearly 60 years later, no honest politician can vouchsafe for the total success of the statutory measure.
Millions of Dalits across the country, who account for roughly one-fifth of the population, continue to suffer birth-based discrimination and humiliation. Ironically, Tamil Nadu, which boasts a long history of reformist movements, is no exception. In fact, untouchability has not only survived the constitutional ban but taken new avatars in many parts of the State. Caste-based discrimination has often led to violence, leaving hundreds of the disadvantaged people in distress, particularly in the 1990s.
Study groups have identified over 80 forms of untouchability, many of which are apparently free India's additions to the list. From time immemorial, Dalits have been deprived of their right to education and the right to possess land and other forms of property. Left with nothing but their physical labour to earn their livelihood, they have all along been forced to do the toughest and most menial jobs for survival.
Apart from the denial of access to public roads, tanks, temples and burial/cremation grounds, there are other forms of untouchability. Segregation of Dalits is seen almost everywhere in Tamil Nadu's villages. But nothing can perhaps beat the high wall, 500 metres long, that has been built at Uthapuram in Madurai district as a barrier between Dalits and caste Hindus.
While untouchability is still rampant and is taking new forms, particularly in villages, the constitutional ban and the compulsions of modernity and development have to some extent blunted its rigour.
Rail transport, for instance, has been a unifying force in society. Yet, the Railways have been among the worst offenders in respect of the law against manual scavenging. Dalits constitute a significant portion of its workforce of manual scavengers along railway lines. Although all State governments claim that they have abolished manual scavenging, study reports reveal that the obnoxious practice is very much alive in many places.
Postmen have also been found to practise untouchability. A study conducted in Tamil Nadu noted that in two villages in Madurai district postmen did not deliver postal articles to Dalit addressees; Dalits were required to collect the articles at the post office.
The study, conducted by the Tamil Nadu Untouchability Elimination Front (TNUEF), also identified certain road transport-related violations of the law against untouchability. Among them is the unwritten rule that gives caste Hindus priority over Dalits in boarding buses in many areas, buses not stopping in Dalit areas, transport employees picking quarrels with Dalit passengers without provocation, and Dalits not being allowed to use bus shelters. And how many of us know that the State government still follows a traditional procedure of making announcements in villages by beating a drum, and for that they deploy Dalits?
Worse still are the roles of schools and teachers in perpetuating untouchability and sowing the seeds of caste-related discrimination in young minds.
The study found that Dalit children were often discouraged by teachers and fellow-students belonging to caste Hindu social groups. In many schools Dalit pupils were not allowed to share water with caste Hindus. To punish an erring or naughty Dalit boy, teachers were known to scold him calling him by his caste name. If the teacher decided that the boy needed a beating as punishment, the task was assigned to another Dalit boy. Above all, the study found a systematic refusal of admission to Dalits in certain schools, particularly at the Plus Two level.
One of the findings was that in some areas untouchability was practised even in the outlets of the Public Distribution System (PDS). Dalits were reportedly asked to collect their rations only on particular days of the week. Even in respect of the quantum of the supplies, Dalits were discriminated against, the study found.
These apart, the study found some quirky restrictions on Dalits. They were, for instance, forbidden from keeping male dogs. In some villages, during the temple festival Dalits were supposed to stay hidden from caste Hindus. The two-tumbler system, under which Dalits and non-Dalits were served tea in different vessels, was still prevalent in teashops in many places and in some village eateries Dalits were compelled to sit on the floor.
The president of the TNUEF, P. Sampath, told Frontline that none of the 47 villages the study team visited in Madurai district was free from untouchability. He hoped that the government would initiate remedial measures to end the practise in respect of government departments, public utilities and State sector undertakings to start with.
S. Viswanathan
WHEN the Constitution of India outlawed untouchability in 1950, many national leaders believed that an obnoxious, "centuries-old" practice had been brought to an end. But now, nearly 60 years later, no honest politician can vouchsafe for the total success of the statutory measure.
Millions of Dalits across the country, who account for roughly one-fifth of the population, continue to suffer birth-based discrimination and humiliation. Ironically, Tamil Nadu, which boasts a long history of reformist movements, is no exception. In fact, untouchability has not only survived the constitutional ban but taken new avatars in many parts of the State. Caste-based discrimination has often led to violence, leaving hundreds of the disadvantaged people in distress, particularly in the 1990s.
Study groups have identified over 80 forms of untouchability, many of which are apparently free India's additions to the list. From time immemorial, Dalits have been deprived of their right to education and the right to possess land and other forms of property. Left with nothing but their physical labour to earn their livelihood, they have all along been forced to do the toughest and most menial jobs for survival.
Apart from the denial of access to public roads, tanks, temples and burial/cremation grounds, there are other forms of untouchability. Segregation of Dalits is seen almost everywhere in Tamil Nadu's villages. But nothing can perhaps beat the high wall, 500 metres long, that has been built at Uthapuram in Madurai district as a barrier between Dalits and caste Hindus.
While untouchability is still rampant and is taking new forms, particularly in villages, the constitutional ban and the compulsions of modernity and development have to some extent blunted its rigour.
Rail transport, for instance, has been a unifying force in society. Yet, the Railways have been among the worst offenders in respect of the law against manual scavenging. Dalits constitute a significant portion of its workforce of manual scavengers along railway lines. Although all State governments claim that they have abolished manual scavenging, study reports reveal that the obnoxious practice is very much alive in many places.
Postmen have also been found to practise untouchability. A study conducted in Tamil Nadu noted that in two villages in Madurai district postmen did not deliver postal articles to Dalit addressees; Dalits were required to collect the articles at the post office.
The study, conducted by the Tamil Nadu Untouchability Elimination Front (TNUEF), also identified certain road transport-related violations of the law against untouchability. Among them is the unwritten rule that gives caste Hindus priority over Dalits in boarding buses in many areas, buses not stopping in Dalit areas, transport employees picking quarrels with Dalit passengers without provocation, and Dalits not being allowed to use bus shelters. And how many of us know that the State government still follows a traditional procedure of making announcements in villages by beating a drum, and for that they deploy Dalits?
Worse still are the roles of schools and teachers in perpetuating untouchability and sowing the seeds of caste-related discrimination in young minds.
The study found that Dalit children were often discouraged by teachers and fellow-students belonging to caste Hindu social groups. In many schools Dalit pupils were not allowed to share water with caste Hindus. To punish an erring or naughty Dalit boy, teachers were known to scold him calling him by his caste name. If the teacher decided that the boy needed a beating as punishment, the task was assigned to another Dalit boy. Above all, the study found a systematic refusal of admission to Dalits in certain schools, particularly at the Plus Two level.
One of the findings was that in some areas untouchability was practised even in the outlets of the Public Distribution System (PDS). Dalits were reportedly asked to collect their rations only on particular days of the week. Even in respect of the quantum of the supplies, Dalits were discriminated against, the study found.
These apart, the study found some quirky restrictions on Dalits. They were, for instance, forbidden from keeping male dogs. In some villages, during the temple festival Dalits were supposed to stay hidden from caste Hindus. The two-tumbler system, under which Dalits and non-Dalits were served tea in different vessels, was still prevalent in teashops in many places and in some village eateries Dalits were compelled to sit on the floor.
The president of the TNUEF, P. Sampath, told Frontline that none of the 47 villages the study team visited in Madurai district was free from untouchability. He hoped that the government would initiate remedial measures to end the practise in respect of government departments, public utilities and State sector undertakings to start with.
S. Viswanathan
Two glass system for Arunthathiyer at Coimbatore -Salarapatti
THE STATES/TAMIL NADUTumblers of bias
S. VISWANATHAN
Dalits in a village in Coimbatore district stand up to caste violence and social boycott, which followed a dispute over the two-tumbler system.
BY SPECIAL ARRANGEMENT
In Udamalpet on March 5, activists of various organisations, including Left parties, staging a demonstration condemning the Salarappatti attacks on Dalits.
INTOLERANT of Dalit resistance to the continuing practice of untouchability, caste Hindus of Salarappatti in Coimbatore district, Tamil Nadu, have let loose a reign of terror in the village. Thirteen Dalits, including women and children, were injured in a mob attack on February 18. The Dalits had just then returned after participating in a demonstration against discrimination at nearby Udumalpet and were caught unawares. The 500-strong mob descended on the Dalits with sickles, sticks and iron rods and attacked every Dalit house. They burnt down three huts and a haystack.
The police force, which had been deployed in the village in view of the prevailing tension, was a mute witness to the attack, the local people said. Dalit political parties, the Communist Party of India (Marxist), the Communist Party of India and the Periyar Dravidar Kazhagam staged a massive demonstration in protest against the attack and demanded severe action against the culprits. They also called for relief operations without delay.
The February 18 incident was the culmination of strained relations between Dalits, most of them from the Arunthathiyar sub-sect, and caste Hindu Vanniars for about a month.
It all started when the owners of some teashops objected to some Dalits, all from neighbouring villages, sitting on the benches in front of their shops and refused to serve them tea. The Dalits, who were there to attend a funeral, were shocked to know that all teashops in the village were under the control of caste Hindus and that they practised untouchability in serving tea – in disposable cups for Dalits and glass tumblers for others. (The two-tumbler system, as it is known, is one of the numerous forms of untouchability practised despite the law banning it.)
The visiting Dalits spread the word about the practice and the Athi Thamizhar Peravai, a Dalit organisation, took up the issue with the Udumalpet police. In turn, caste Hindus, angry that the issue had been taken to the police, asked all the 13 teashops in the village to shut down.
Explaining the developments that followed, K. Karuppasami (42), who works in a sugar factory near the village, told Frontline that caste Hindus of the village had decided on a social and economic boycott of Dalits there. This brought many hardships to Dalits, most of whom are agricultural workers. A few were employed in textile and sugar factories in the region. Although most of the non-Dalits in the village were only agricultural workers, they could influence the non-Dalit landowners in neighbouring villages to refuse work to Dalits of Salarappatti. Dalits were also denied services such as hair cuts and access to local shops.
Peace meeting
When the complaint was lodged with the police on February 7, the station authorities gave them only a receipt and did not file a First Information Report (FIR). Later, the police arranged a peace meeting of Dalits and non-Dalits at the police station on February 15. When teashop owners said they were prepared to serve tea to all in disposable cups, Dalits demanded that both Dalits and non-Dalits be served in glass or steel tumblers. This was not acceptable to the others and so there was no accord.
The revenue official representing the government said the matter could be sorted out later. At the meeting Dalits also demanded that they be allowed to enter the local temple and make use of the community hall in the village. The hall had been built with public funds allotted to the local Member of Parliament, Dr. C. Krishnan of the Marumalarchi Dravida Munnetra Kazhagam (MDMK), under the Constituency Improvement Scheme. (Krishnan, representing the Pollachi reserved parliamentary constituency, was yet to visit the affected village.)
As the non-Dalits were opposed to it, no decision could be taken at the peace meeting. Given the tension in the village, a posse of policemen was posted there. The day before the meeting, the owners of two teashops attempted to open their shops but caste Hindus assaulted them and prevented them from doing so.
Karuppasami said that after the meeting failed the Athi Thamizhar Peravai called for a demonstration at Udumalpet on February 18 to press their demands. Salarappatti's Dalits responded in a big way to the Peravai's call but when they returned home they had to confront the caste Hindu mob.
Karuppasami said the attack came in two spells. First, on the evening of February 18 two Dalit youth were beaten up near a temple by a group of caste Hindus who said their presence near the temple raised suspicion. This was followed by the attack on Dalit residents and their houses.
Velammal (80), a Dalit woman who was hit by a stone during the attack, said her house was badly damaged. She lamented that her life's savings had been lost and said the attackers did not spare even the elderly and children. Another woman resident said an eight-year-old boy was among those injured. She said some women attackers carried lathis of the kind that policemen used.
Speaking to the affected Dalits after distributing relief materials, R. Athiyaman, president, Tamil Nadu Athi Thamizhar Peravai, identified three distinct features of the mob assault: for the first time women and children formed part of the caste Hindu attack force; women and children were among the victims; caste Hindus entered schools, pulled out Dalit pupils and beat them up.
Athiyaman said caste Hindus told the school authorities not to allow Dalit children to attend classes. "They are intolerant of our boys and girls getting education," he said.
C. Govindasami, leader of the CPI(M) Legislature Party, said that when he visited the village a day after the attack, the victims told him that caste Hindus had imposed an economic blockade on them. He said they complained that caste Hindus foiled their attempts to get work in other places and also prevented their children from attending schools.
Govindasami told mediapersons later that the police presence was not adequate. Had they taken precautions, the incident could have been averted. Athiyaman also blamed the police for their inaction.
Thanks to the intervention of the District Collector, Neeraj Mittal, who visited the village on February 20, a substantial number of Dalits had been provided jobs under the National Rural Employment Guarantee Scheme. He said the community hall was very much a public property and everybody should have access to it
The significance of the Salarappatti Dalits' struggle is that it is possibly the largest manifestation of Dalit assertion in the western districts of the State in the recent years. Another notable point is that the Arunthathiars, the third largest Dalit sub-sect in Tamil Nadu after the Paraiyars and the Pallars, have their highest concentration in the western districts.
The Dalit uprising of the 1990s, which involved the Paraiyars and the Pallars in the northern and southern districts respectively, did not have much of an impact in the western districts. The spread of Dalit consolidation to this region is an indication of the emergence of a new socio-political line-up comprising Dalit movements, the Left parties and the Periarist radicals of the Dravidian movement. A massive demonstration in support of the demands of Salarappatti's Dalits, organised by Periyar Dravidar Kazhagam with the support of the Athi Thamizhar Peravai and in which all major Dalit organisations and the Left participated, stands testimony to this.•
S. VISWANATHAN
Dalits in a village in Coimbatore district stand up to caste violence and social boycott, which followed a dispute over the two-tumbler system.
BY SPECIAL ARRANGEMENT
In Udamalpet on March 5, activists of various organisations, including Left parties, staging a demonstration condemning the Salarappatti attacks on Dalits.
INTOLERANT of Dalit resistance to the continuing practice of untouchability, caste Hindus of Salarappatti in Coimbatore district, Tamil Nadu, have let loose a reign of terror in the village. Thirteen Dalits, including women and children, were injured in a mob attack on February 18. The Dalits had just then returned after participating in a demonstration against discrimination at nearby Udumalpet and were caught unawares. The 500-strong mob descended on the Dalits with sickles, sticks and iron rods and attacked every Dalit house. They burnt down three huts and a haystack.
The police force, which had been deployed in the village in view of the prevailing tension, was a mute witness to the attack, the local people said. Dalit political parties, the Communist Party of India (Marxist), the Communist Party of India and the Periyar Dravidar Kazhagam staged a massive demonstration in protest against the attack and demanded severe action against the culprits. They also called for relief operations without delay.
The February 18 incident was the culmination of strained relations between Dalits, most of them from the Arunthathiyar sub-sect, and caste Hindu Vanniars for about a month.
It all started when the owners of some teashops objected to some Dalits, all from neighbouring villages, sitting on the benches in front of their shops and refused to serve them tea. The Dalits, who were there to attend a funeral, were shocked to know that all teashops in the village were under the control of caste Hindus and that they practised untouchability in serving tea – in disposable cups for Dalits and glass tumblers for others. (The two-tumbler system, as it is known, is one of the numerous forms of untouchability practised despite the law banning it.)
The visiting Dalits spread the word about the practice and the Athi Thamizhar Peravai, a Dalit organisation, took up the issue with the Udumalpet police. In turn, caste Hindus, angry that the issue had been taken to the police, asked all the 13 teashops in the village to shut down.
Explaining the developments that followed, K. Karuppasami (42), who works in a sugar factory near the village, told Frontline that caste Hindus of the village had decided on a social and economic boycott of Dalits there. This brought many hardships to Dalits, most of whom are agricultural workers. A few were employed in textile and sugar factories in the region. Although most of the non-Dalits in the village were only agricultural workers, they could influence the non-Dalit landowners in neighbouring villages to refuse work to Dalits of Salarappatti. Dalits were also denied services such as hair cuts and access to local shops.
Peace meeting
When the complaint was lodged with the police on February 7, the station authorities gave them only a receipt and did not file a First Information Report (FIR). Later, the police arranged a peace meeting of Dalits and non-Dalits at the police station on February 15. When teashop owners said they were prepared to serve tea to all in disposable cups, Dalits demanded that both Dalits and non-Dalits be served in glass or steel tumblers. This was not acceptable to the others and so there was no accord.
The revenue official representing the government said the matter could be sorted out later. At the meeting Dalits also demanded that they be allowed to enter the local temple and make use of the community hall in the village. The hall had been built with public funds allotted to the local Member of Parliament, Dr. C. Krishnan of the Marumalarchi Dravida Munnetra Kazhagam (MDMK), under the Constituency Improvement Scheme. (Krishnan, representing the Pollachi reserved parliamentary constituency, was yet to visit the affected village.)
As the non-Dalits were opposed to it, no decision could be taken at the peace meeting. Given the tension in the village, a posse of policemen was posted there. The day before the meeting, the owners of two teashops attempted to open their shops but caste Hindus assaulted them and prevented them from doing so.
Karuppasami said that after the meeting failed the Athi Thamizhar Peravai called for a demonstration at Udumalpet on February 18 to press their demands. Salarappatti's Dalits responded in a big way to the Peravai's call but when they returned home they had to confront the caste Hindu mob.
Karuppasami said the attack came in two spells. First, on the evening of February 18 two Dalit youth were beaten up near a temple by a group of caste Hindus who said their presence near the temple raised suspicion. This was followed by the attack on Dalit residents and their houses.
Velammal (80), a Dalit woman who was hit by a stone during the attack, said her house was badly damaged. She lamented that her life's savings had been lost and said the attackers did not spare even the elderly and children. Another woman resident said an eight-year-old boy was among those injured. She said some women attackers carried lathis of the kind that policemen used.
Speaking to the affected Dalits after distributing relief materials, R. Athiyaman, president, Tamil Nadu Athi Thamizhar Peravai, identified three distinct features of the mob assault: for the first time women and children formed part of the caste Hindu attack force; women and children were among the victims; caste Hindus entered schools, pulled out Dalit pupils and beat them up.
Athiyaman said caste Hindus told the school authorities not to allow Dalit children to attend classes. "They are intolerant of our boys and girls getting education," he said.
C. Govindasami, leader of the CPI(M) Legislature Party, said that when he visited the village a day after the attack, the victims told him that caste Hindus had imposed an economic blockade on them. He said they complained that caste Hindus foiled their attempts to get work in other places and also prevented their children from attending schools.
Govindasami told mediapersons later that the police presence was not adequate. Had they taken precautions, the incident could have been averted. Athiyaman also blamed the police for their inaction.
Thanks to the intervention of the District Collector, Neeraj Mittal, who visited the village on February 20, a substantial number of Dalits had been provided jobs under the National Rural Employment Guarantee Scheme. He said the community hall was very much a public property and everybody should have access to it
The significance of the Salarappatti Dalits' struggle is that it is possibly the largest manifestation of Dalit assertion in the western districts of the State in the recent years. Another notable point is that the Arunthathiars, the third largest Dalit sub-sect in Tamil Nadu after the Paraiyars and the Pallars, have their highest concentration in the western districts.
The Dalit uprising of the 1990s, which involved the Paraiyars and the Pallars in the northern and southern districts respectively, did not have much of an impact in the western districts. The spread of Dalit consolidation to this region is an indication of the emergence of a new socio-political line-up comprising Dalit movements, the Left parties and the Periarist radicals of the Dravidian movement. A massive demonstration in support of the demands of Salarappatti's Dalits, organised by Periyar Dravidar Kazhagam with the support of the Athi Thamizhar Peravai and in which all major Dalit organisations and the Left participated, stands testimony to this.•
Wednesday, June 25, 2008
International Srilanka training on Mantal health
Monday, August 13, 2007
Fourth Training of Trainers Programme
The fourth successful training of trainers programme was held in Beruwela, Sri Lanka from 16th to 26th July 2007. Thirteen participants completed the programme from the following countries: India, Indonesia, Maldives, Pakistan, Sri Lanka and USA.The unique feature of the training of trainers programme is the follow-up programme; which is a central part of our commitment to improving access of people affected by mental illness to appropriate support and services and we look forward to continuing it with the commitment of the group of participants.Some of the comments offered by the participants on the overall evaluation of the programme:
Fourth Training of Trainers Programme
The fourth successful training of trainers programme was held in Beruwela, Sri Lanka from 16th to 26th July 2007. Thirteen participants completed the programme from the following countries: India, Indonesia, Maldives, Pakistan, Sri Lanka and USA.The unique feature of the training of trainers programme is the follow-up programme; which is a central part of our commitment to improving access of people affected by mental illness to appropriate support and services and we look forward to continuing it with the commitment of the group of participants.Some of the comments offered by the participants on the overall evaluation of the programme:
Scholarship for dalit students
Foundation for Academic Excellence and Access (FAEA)
Offers
SCHOLARSHIP OPPORTUNITY
To SC/ST and other disadvantaged students
Foundation for Academic Excellence and Access (FAEA)
Offers
SCHOLARSHIP OPPORTUNITY
To SC/ST and other disadvantaged students
FAEA invites application for grants of 50 scholarships for the year 2008-09 to pursue undergraduate studies in arts/commerce/science/medical/engineering/ and other technical and professional disciplines at any university/institution/college of student's choice anywhere in India. These scholarships are sponsored by Confederation of Indian Industries and Tata Group of Industries.
Eligibility Criteria: (i) Indian Nationals (ii) should belong to SC/ST (iii) Students who are currently studying in Class XII or have passed Class XII from a recognised board in India. Those in the 1
st year of the under-graduate course (any discipline) are also eligible to apply.
Scope of Scholarship: FAEA provides financial aid to the students, which includes tuition fee, maintenance allowance or hostel/mess charges and other allowances to cover travel, clothing and books. Scholarships are tenable for the duration of the course.
How to apply: (i) the form can be downloaded from FAEA website www.faeaindia.org and submitted by post at the address mentioned below (ii) or you may apply online at www.faeaindia.org (most preferred way).
► FAEA reserves the right to increase or decrease the number of scholarships
► In addition, there are few general scholarships available for the disadvantaged students in general category who have secured more than 90 percent marks in their higher secondary examinations and have secured admission in the institutes of national importance like IIT's/Medical School/National Law School or other institutions accredited by NAAC as A+.
► Last date to apply: 15th June 2008
Foundation for Academic Excellence and Access (FAEA)
B-41, Qutub Intitutional Area, New Mehrauli Road, New Delhi – 110016
Ph: 011-26964290, 26964580, Fax: 011-26964580
Email: inquiry@faeaindia.org, Website: http//www.faeaindia.org
Offers
SCHOLARSHIP OPPORTUNITY
To SC/ST and other disadvantaged students
Foundation for Academic Excellence and Access (FAEA)
Offers
SCHOLARSHIP OPPORTUNITY
To SC/ST and other disadvantaged students
FAEA invites application for grants of 50 scholarships for the year 2008-09 to pursue undergraduate studies in arts/commerce/science/medical/engineering/ and other technical and professional disciplines at any university/institution/college of student's choice anywhere in India. These scholarships are sponsored by Confederation of Indian Industries and Tata Group of Industries.
Eligibility Criteria: (i) Indian Nationals (ii) should belong to SC/ST (iii) Students who are currently studying in Class XII or have passed Class XII from a recognised board in India. Those in the 1
st year of the under-graduate course (any discipline) are also eligible to apply.
Scope of Scholarship: FAEA provides financial aid to the students, which includes tuition fee, maintenance allowance or hostel/mess charges and other allowances to cover travel, clothing and books. Scholarships are tenable for the duration of the course.
How to apply: (i) the form can be downloaded from FAEA website www.faeaindia.org and submitted by post at the address mentioned below (ii) or you may apply online at www.faeaindia.org (most preferred way).
► FAEA reserves the right to increase or decrease the number of scholarships
► In addition, there are few general scholarships available for the disadvantaged students in general category who have secured more than 90 percent marks in their higher secondary examinations and have secured admission in the institutes of national importance like IIT's/Medical School/National Law School or other institutions accredited by NAAC as A+.
► Last date to apply: 15th June 2008
Foundation for Academic Excellence and Access (FAEA)
B-41, Qutub Intitutional Area, New Mehrauli Road, New Delhi – 110016
Ph: 011-26964290, 26964580, Fax: 011-26964580
Email: inquiry@faeaindia.org, Website: http//www.faeaindia.org
Arunthathiyer children traficking....
Our Arunthathiyer child Mr.Karuppu 16 Age was traficking to Andhrapradash for sweet company work .But now comapny owner telling Karuppu was missing .Last three years back Viruthunagar child Kannan was traficking to other state .That issue you know.Also i got information Usalampatti taluk villages many Arunthathiyer children traficking to other state by Agent .So we want to see seriously to this issue through AHRF .
Details:
Child Name:Karuppu
Father Name :Paandi
Village :Nadumuthalaikulam
Police station:Vikkramangalam
Taluk;Usalampatti
District:Madurai
Details:
Child Name:Karuppu
Father Name :Paandi
Village :Nadumuthalaikulam
Police station:Vikkramangalam
Taluk;Usalampatti
District:Madurai
Stop manual scavnging ....
Today we discussing seriously for human rights violation .But in the name caste discrimination day by day affecting Arunthathiyer.
Coimbatore municipality MrAnandaraj(20) and Mr.Arumugam(45) both are toilet septic tank cleaners .Yesterday( Friday ) 20.06.2008 coimbatore -Duraisamy layout area Mr.Devaraj home toilet septic tank cleaned .During that time gas was attacked them.Mr.Anandaraj died Mr.Arumugam seriously admitted in hospital .
This is not only this case day by day death is going in the name of Manual scavenging .
Therefore, Government have take abolish the manual scavenging.
Government has to give alternative jobs for them.
Coimbatore municipality MrAnandaraj(20) and Mr.Arumugam(45) both are toilet septic tank cleaners .Yesterday( Friday ) 20.06.2008 coimbatore -Duraisamy layout area Mr.Devaraj home toilet septic tank cleaned .During that time gas was attacked them.Mr.Anandaraj died Mr.Arumugam seriously admitted in hospital .
This is not only this case day by day death is going in the name of Manual scavenging .
Therefore, Government have take abolish the manual scavenging.
Government has to give alternative jobs for them.
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