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)
Locally neglected,Globally unknown,We are dalits among dalits Arunthathiyer
Saturday, June 28, 2008
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.
Subscribe to:
Posts (Atom)