Saturday, July 20, 2013
Friday, February 26, 2010
DR K KRISHNASAMY: Leader of the Puthiya Thamizhagam
DR K KRISHNASAMY: Leader of the Puthiya Thamizhagam
INTRODUCTION
Dalits are the marginalized People. They are the Weaker Sections of India. Today, the SC&ST Dalits are at the core of the Weaker Sections of India. And they still remain as Broken People, even in the Twenty-first Century World. SC&ST Dalits could have played big crucial role, during the last five and half decades of Free India. Their voice could have become decisive in politics, and in the Formation of Govts, in many States and at the Centre. This was not a tall dream at all! Today the SC&ST Dalits in India, are the third largest Population of the World, next only to China, and the whole of India. Therefore, the SCs&STs pale into insignificance many Sovereign States of the World! What is more, with shrewd practical Alliances, SC&ST Dalits could have formed the Govts at the Centre. This should have been possible, much before the end of the Twentieth Century, or at least at the beginning of the third Millennium.
LIFE OF THE LEADER
Here I deal with the life and struggle of a great personality; is the founder leader of the Puthiya Thamizhagam (PT), a party fighting for Dalit rights, in Tamil Nadu .
Dr. K. Krishnasamy was born on April 3, 1954 in Udumalaipattai in Tamil Nadu. He was a physician for many years and later turned to politics and social work.
RISKY LIFE A LEADER
Politics is a hazardous business. He had to undergo many struggles for his vibrant activities. On 26 July 2004 gangsters hurled four bombs on his Toyota Qualis on the Tirunelveli–Tuticorin highway. Krishnasamy, the party’s organizing secretary Velusamy and driver N Selvaraj escaped with injuries. “It was a providential escape,” says a party leader, adding, “Normally our boys accompany our leader in at least five to six vehicles whenever he goes out. But that day nobody went with him.”
Although both Krishnasamy and Thol Thirumavalavan of the Dalit Panthers of India have been attacked by mobs before, this is the first time one of them has come under a bomb attack. “It is with great difficulty that we even hoist our party flags in villages. On many occasions the upper caste people have stoned my vehicle,” says Thirumavalavan. Once, at a public meeting, stones were pelted on him. Thirumavalavan claims he does not depend on the police for protection, the attacks not withstanding. [1]
SITUATION IN INDIA
More than five decades after untouchability was declared punishable under Article 17 of the Constitution, which ensures equality to all before law, Dalits, who form one-fifth of the population, continue to suffer caste-based discrimination and disablement in many parts of the country. They are left with no choice but to fight for their Constitutional rights, in courts or on the streets. Dalit assertion in most places is met with stiff resistance from casteist forces. The resistance is often severe; it even takes violent forms when the matter of dispute of rights relates to temples, festivals and rituals. Enforcing court orders in favour of Dalits is a daunting task for the administration.
ACTIVITIES AND STRUGGLES
Traditionally, Dalits come under attack from Vanniyars in northern districts and Thevars in southern districts. But with the emergence of Thirumavalavan and Krishnasamy as strong political factors in the state, the Dalits have also started retaliating. M Punitha Pandian, the editor of Dalit Murasu, says, “The government claims untouchability is on the wane, citing decreasing number of cases under the Protection of Civil Rights and SC/ST (Prevention of Atrocities) Act. But the truth is that the police refuse to register cases.”
Krishnasamy who had been struggling all through his life to Develop the Dalits, had won at the risk of his own life, safety and physical wellbeing, many rights, concessions, legal guarantees and social promises for his People – the Dalits.
THE KANDADEVI TEMPLE CAR FESTIVAL
In fact, in 1997, the sole Dalit participant in the car festival was allegedly beaten by a section of caste Hindus. Following this incident, Puthiya Thamizhagam president and a member of the State Assembly, Dr. S. Krishnaswamy, who toured the area, demanded at a press conference that Dalits be given equal rights along with other communities in the temple car festival. In 1998, Dalits staked their claim to participate in the festival, which was scheduled for July 7. Local leaders of the Puthiya Thamizhagam, a party that generally champions the cause of Dalits, announced that Krishnaswamy would lead the Dalit participants in pulling the car. Fearing that `a law and order problem' might arise, the police and revenue officials held a series of meetings with leaders of both Dalits and Nattars. Dalits demanded that they be given police protection to enable them to pull the temple car.
BETWEEN DALITS AND THEVARS
The conflicts between Dalits and Thevars, a caste Hindu social group, the southern districts are not new in the state and Dalits have mostly been at the receiving end. A significant out come of the confrontation between Dalits and caste Hindus in different parts of the state for nearly a decade is the emergence of two principal organizations, Puthiya Thamizhagam led by Dr.K.Krishnasamy and Viduthalai Siruthaigal of Thol Thirumavalavan
In a 1990s, a Dalit reply was to get organized. The informal movements demonstrated a strength outset from numbers as good as unity, though additionally brought out a little fundamental limitation. First, of March was an actuality they did not have resources, a crew as good as care to set up as good as means large-scale movements. Of a three, care was a most crucial. It is in this context which a services of K.Krishnasamy as good as Thirumavalavan have to be appreciated, a former a healing practitioner as good as a after a good placed supervision official. Both of them gave partial time assistance to depressed associate Dalit initially, after they became leaders of Dalit Movements as good as have given emerged as domestic personalities. Their postulated bid as good as personal sacrifices have succeeded in mobilizing Dalits, enthusing some-more Dalits to persevere time for a movements, as good as generated resources to have a movements sincerely good determined in a state.[2]
DALIT WOMEN MOVEMENT
With the help of various NGOs in Tamil Nadu; Puthiya Thamizhagam organized Dalit women and start highlighting the issues of dalit wherever they find. Thirty voluntary leaders from 30 districts of Tamil Nadu coordinate together and take this movement to the grass roots. This movement is open for Dalit women who can address their issues and atrocities where this movement fights for the rights and justice. This movement is active in 16 districts of Tamil Nadu and takes issues of violence against Dalits, untouchable practices, discrimination, atrocities against them and the denial of livelihood rights.[3]
CONCLUSION
Krishnasamy dreamt rather fondly, that with all the Rights, Concessions, Administrative Assurances, Social Promises, Legal Guarantees, and Constitutional Promises, SC&ST Dalits would rather soon develop to be on their own, and get their due recognition as being the real makers of India. Given their long historic evolution, stamina and sustaining capacity even in the face of adverse circumstances, they should have established themselves as a force in the Democracy that followed Independence. With their massive numbers of more than two hundred and sixty million today, SC&ST Dalits collectively could have become the kingmakers.
BIBLIOGRAPHY
http://sacredcowtipping.com/a-study-on-dalit-women-movement-in-tamilnadu.html.
http://en.wikipedia.org/wiki/K._Krishnasamy.
http://beaufortcompumedics.com/category/womens-issues.
[1] http://en.wikipedia.org/wiki/K._Krishnasamy.
[2] http://beaufortcompumedics.com/category/womens-issues.
[3] http://sacredcowtipping.com/a-study-on-dalit-women-movement-in-tamilnadu.html.
INTRODUCTION
Dalits are the marginalized People. They are the Weaker Sections of India. Today, the SC&ST Dalits are at the core of the Weaker Sections of India. And they still remain as Broken People, even in the Twenty-first Century World. SC&ST Dalits could have played big crucial role, during the last five and half decades of Free India. Their voice could have become decisive in politics, and in the Formation of Govts, in many States and at the Centre. This was not a tall dream at all! Today the SC&ST Dalits in India, are the third largest Population of the World, next only to China, and the whole of India. Therefore, the SCs&STs pale into insignificance many Sovereign States of the World! What is more, with shrewd practical Alliances, SC&ST Dalits could have formed the Govts at the Centre. This should have been possible, much before the end of the Twentieth Century, or at least at the beginning of the third Millennium.
LIFE OF THE LEADER
Here I deal with the life and struggle of a great personality; is the founder leader of the Puthiya Thamizhagam (PT), a party fighting for Dalit rights, in Tamil Nadu .
Dr. K. Krishnasamy was born on April 3, 1954 in Udumalaipattai in Tamil Nadu. He was a physician for many years and later turned to politics and social work.
RISKY LIFE A LEADER
Politics is a hazardous business. He had to undergo many struggles for his vibrant activities. On 26 July 2004 gangsters hurled four bombs on his Toyota Qualis on the Tirunelveli–Tuticorin highway. Krishnasamy, the party’s organizing secretary Velusamy and driver N Selvaraj escaped with injuries. “It was a providential escape,” says a party leader, adding, “Normally our boys accompany our leader in at least five to six vehicles whenever he goes out. But that day nobody went with him.”
Although both Krishnasamy and Thol Thirumavalavan of the Dalit Panthers of India have been attacked by mobs before, this is the first time one of them has come under a bomb attack. “It is with great difficulty that we even hoist our party flags in villages. On many occasions the upper caste people have stoned my vehicle,” says Thirumavalavan. Once, at a public meeting, stones were pelted on him. Thirumavalavan claims he does not depend on the police for protection, the attacks not withstanding. [1]
SITUATION IN INDIA
More than five decades after untouchability was declared punishable under Article 17 of the Constitution, which ensures equality to all before law, Dalits, who form one-fifth of the population, continue to suffer caste-based discrimination and disablement in many parts of the country. They are left with no choice but to fight for their Constitutional rights, in courts or on the streets. Dalit assertion in most places is met with stiff resistance from casteist forces. The resistance is often severe; it even takes violent forms when the matter of dispute of rights relates to temples, festivals and rituals. Enforcing court orders in favour of Dalits is a daunting task for the administration.
ACTIVITIES AND STRUGGLES
Traditionally, Dalits come under attack from Vanniyars in northern districts and Thevars in southern districts. But with the emergence of Thirumavalavan and Krishnasamy as strong political factors in the state, the Dalits have also started retaliating. M Punitha Pandian, the editor of Dalit Murasu, says, “The government claims untouchability is on the wane, citing decreasing number of cases under the Protection of Civil Rights and SC/ST (Prevention of Atrocities) Act. But the truth is that the police refuse to register cases.”
Krishnasamy who had been struggling all through his life to Develop the Dalits, had won at the risk of his own life, safety and physical wellbeing, many rights, concessions, legal guarantees and social promises for his People – the Dalits.
THE KANDADEVI TEMPLE CAR FESTIVAL
In fact, in 1997, the sole Dalit participant in the car festival was allegedly beaten by a section of caste Hindus. Following this incident, Puthiya Thamizhagam president and a member of the State Assembly, Dr. S. Krishnaswamy, who toured the area, demanded at a press conference that Dalits be given equal rights along with other communities in the temple car festival. In 1998, Dalits staked their claim to participate in the festival, which was scheduled for July 7. Local leaders of the Puthiya Thamizhagam, a party that generally champions the cause of Dalits, announced that Krishnaswamy would lead the Dalit participants in pulling the car. Fearing that `a law and order problem' might arise, the police and revenue officials held a series of meetings with leaders of both Dalits and Nattars. Dalits demanded that they be given police protection to enable them to pull the temple car.
BETWEEN DALITS AND THEVARS
The conflicts between Dalits and Thevars, a caste Hindu social group, the southern districts are not new in the state and Dalits have mostly been at the receiving end. A significant out come of the confrontation between Dalits and caste Hindus in different parts of the state for nearly a decade is the emergence of two principal organizations, Puthiya Thamizhagam led by Dr.K.Krishnasamy and Viduthalai Siruthaigal of Thol Thirumavalavan
In a 1990s, a Dalit reply was to get organized. The informal movements demonstrated a strength outset from numbers as good as unity, though additionally brought out a little fundamental limitation. First, of March was an actuality they did not have resources, a crew as good as care to set up as good as means large-scale movements. Of a three, care was a most crucial. It is in this context which a services of K.Krishnasamy as good as Thirumavalavan have to be appreciated, a former a healing practitioner as good as a after a good placed supervision official. Both of them gave partial time assistance to depressed associate Dalit initially, after they became leaders of Dalit Movements as good as have given emerged as domestic personalities. Their postulated bid as good as personal sacrifices have succeeded in mobilizing Dalits, enthusing some-more Dalits to persevere time for a movements, as good as generated resources to have a movements sincerely good determined in a state.[2]
DALIT WOMEN MOVEMENT
With the help of various NGOs in Tamil Nadu; Puthiya Thamizhagam organized Dalit women and start highlighting the issues of dalit wherever they find. Thirty voluntary leaders from 30 districts of Tamil Nadu coordinate together and take this movement to the grass roots. This movement is open for Dalit women who can address their issues and atrocities where this movement fights for the rights and justice. This movement is active in 16 districts of Tamil Nadu and takes issues of violence against Dalits, untouchable practices, discrimination, atrocities against them and the denial of livelihood rights.[3]
CONCLUSION
Krishnasamy dreamt rather fondly, that with all the Rights, Concessions, Administrative Assurances, Social Promises, Legal Guarantees, and Constitutional Promises, SC&ST Dalits would rather soon develop to be on their own, and get their due recognition as being the real makers of India. Given their long historic evolution, stamina and sustaining capacity even in the face of adverse circumstances, they should have established themselves as a force in the Democracy that followed Independence. With their massive numbers of more than two hundred and sixty million today, SC&ST Dalits collectively could have become the kingmakers.
BIBLIOGRAPHY
http://sacredcowtipping.com/a-study-on-dalit-women-movement-in-tamilnadu.html.
http://en.wikipedia.org/wiki/K._Krishnasamy.
http://beaufortcompumedics.com/category/womens-issues.
[1] http://en.wikipedia.org/wiki/K._Krishnasamy.
[2] http://beaufortcompumedics.com/category/womens-issues.
[3] http://sacredcowtipping.com/a-study-on-dalit-women-movement-in-tamilnadu.html.
Thursday, February 25, 2010
Oraon - tribe in India by lijo athiyounthan a Christ M. A. stuedent
ORAON TRIBE
Introduction
The people which we see in the normal day to day life are ones – who speak the same language, wear almost the same clothes and have the same variety of food. So where is the question of Tribes being ALIVE come from? And do they exist. For all those who are in doubt – there are tribes in India. Several of them and covering all the parts of the country..........
Each tribe had its own clan taken from a bird, animal, fish or reptile which was their totem or Do-daim (Ojibwa for Clan). There are some twenty-one totems, the most important being: bear, eagle, hawk, beaver, coyote, turtle, otter, mouse, buffalo. wolf, marten, catfish, crane and loon. Clan membership was generally patrilineal (descended from the Father) - children, for the most part, inherited their totem animal from their fathers. If two people shared the same totem, they could not marry even if they were not blood relatives. It was considered incest.
So here I am presenting a particular and important type of Indian tribe that is Oraons, with whom I had a personal touch and experience of years, when I was living in Madhya Pradesh.
My Experiences
I had great opportunity to live with the Oraons in some of the villages in Madhya Pradesh. I had also three of my own batch mates from Chhatisgarh with me for three years. What is noticeable in their life style is that; they are basically simple people and very social. Often I have enjoyed their Kurukh songs and dances and proudly remember the Christmas evening with Oraon people sing and learning their particular steps of the dance. Their way of dancing show us that their united and cooperative life. Some of the words in Kurukh; I have felt there is a similarity with Malayalam,
Origin
Oran is a Dravidian tribal group, who inhabits areas in the eastern states of India. They are settled mainly in the states of Bihar and Jharkhand. Oran is also known by the name 'Korakh', meaning 'man'. This tribe is believed to be an offshoot of the Proto-Australoid. They speak Kurukh, similar in many ways to the Munda Language.
The Oraon or Kurukh tribe (Kurukh: Oṛāōn and Kuṛuḵẖ), also spelled Uraon, Oran, or Oram, inhabits various states across central and eastern India as well as Bangladesh.
People and Livings
The Kurukh or Oraons are the people best known in many parts of India as tribal of Chota Nagpur. Some consider them a part of Dhangar community which live in western part of the India, specially Maharashtra and Gujarat. However, at present they considered themselves as native of Chotanagpur plateau.
Orans usually live in huts made of earth and bamboo. Bird hunting and fishing are their main occupations. In every village have two village heads namely the Loukik and the Religious. Separate places are identified in every village for social and religious activities.[1]
Religious Beliefs
Many of population are Sarna (following Sarna Dharma, in which Dharmesh is the supreme Almighty. Oraon Christians no longer perform most of the traditional rituals; however, Karma, a festival performed during the rainy season, is still performed in church in a modified form. Sarna worship The Sun as Biri and the Moon as Chando. Chando Biri are the words which been used in the Sarna Puja. They called the earth as Dharti Aayo. Oraon worship nature and believe that the great consciousness or The God is nature itself.
Sarnaism
The Oraon Adivasi followed the 'Sarna' Dharam (Sarna religion) but due to the influence of Hinduism and Christianity some of the groups started following Sarna in Hindu style, others accepted Christianity. Sarna perform religious rituals under the shade of a sacred grove. The Oraons have established several Sarna sects. Some belong to the 'Bishnu Bhagats' and 'Bacchidan Bhagats' of Lord Vishnu while the 'Kamru Bhagats' and 'Tana Bhagats' are devotees of Lord Shiva and Goddess Durga. Oraon believe in nature and its power.
Caste System
The religion of Oraon is based on their belief in nature and its supernatural power. Whereas the bases of Hinduism are four Vedas and four Vernas, The Gotras system of Oraon is based on natural totem systems. Oraon do not follow a rigid caste system. Oraons worship Mahaedeo (a name given for Dharmesh). Oraon believe every thing in nature has its own deity or God.
Social Life
The Oraon like the freedom and liberty in their social life and activities. They never consider any community superior to them or inferior to them. They believe in equality and believe all the community, race or castes or religions are equal and no community or group or caste or religion is superior or inferior to them. The liberty in social life is very vital for an Oraon. Social and human rights are the essence of Oraon society.
Marriage
Christians Oraon often marry other caste and community (Munda, Kharia, and Santal) due to influence of Christianity. However, Sarna Oraon prefers marriage with an Oraon only with full traditional fashion. Oraon society allows widows to remarry. The separation from spouse is allowed if the couple has problems to adjust in their marriage life. Separated woman or man can remarry easily without getting any special permission from society.
Arts and Culture
The Oraon people have a rich and vast range of folk songs, dances and tales, as well as traditional musical instruments. Both men and women participate in dance, which are performed at social events and festivals. Mandar, Nagara and Kartal are the main musical instruments.
Language
Orans speak the language called Kurukh which belongs to the Dravidian Family and is related to the Pahari language (language of mountains). It is closely related to the Sauria Paharia and Kumarbhag Paharia languages (which are sometimes together referred to as the Malto language) but should not be confused with Nepali Kurux. It is spoken by 2,053,000 people from the Oraon and Kisan tribes, having 1,834,000 and 219,000 speakers, respectively.
Literature
The Bible was translated into Kurukh in 2000. Magazines like Nam Kurkhat, Singi Dai, and Jharkhand Dhara publish articles in the language. Kurukh books are being published from Jharkhand, Orissa, Chhattisgarh, Madhya Pradesh (Sarna) and West Bengal. The Govt. of Jharkhand and Chhatisgarh has introduced Kurukh language in schools where Kurukhars or Oraon students are in a majority.[2]
Profession They are also employed as wage labourers under forest department as mahouts. Some of the families are also employed under non-tribes during agricultural seasons and other construction works. A few of the families are engaged in basket making for which they collect raw materials from the forest. Along the margins of innumerable streams and rivulets, profuse growth of reeds provides raw materials for basket weaving and forage for wild life.
The Orans have progressed with the time and have shifted to Indian Metro Cities like Kolkatta, Delhi, Mumbai and other smaller cities like Patna, Buvneshwar, Bhopal, Hyderabad, Allahabad and Lucknow. Orans have taken to various professions - these include tea estate management in Assam, West Bengal and Nepal.[3]
Medication
Another important factor for the tribe is the medicinal system and its close association with the culture. They use traditional medicines for common ailments and use modern medicines in an emergency, but only after seeking consent from “God” through the chieftain or priest (generally both roles are taken by the same person), through a well-defined set of traditional rituals or ‘Pujas’.
Conclusion
Oraons are one of the most popular tribe in the northern India, very simple and social people. Their adoptability to the new circumstances and improving daily life show us that they are most updating people with the urge of development. We Indians must be proud of such past growing tribes.
Bibliography
http://en.wikipedia.org/wiki/Konkan.
http://www.famous-india.com/tribes/oran.html.
[1] http://en.wikipedia.org/wiki/Konkan.
[2]
http://www.famous-india.com/tribes/oran.html.
[3] http://www.famous-india.com/tribes/oran.html.
Introduction
The people which we see in the normal day to day life are ones – who speak the same language, wear almost the same clothes and have the same variety of food. So where is the question of Tribes being ALIVE come from? And do they exist. For all those who are in doubt – there are tribes in India. Several of them and covering all the parts of the country..........
Each tribe had its own clan taken from a bird, animal, fish or reptile which was their totem or Do-daim (Ojibwa for Clan). There are some twenty-one totems, the most important being: bear, eagle, hawk, beaver, coyote, turtle, otter, mouse, buffalo. wolf, marten, catfish, crane and loon. Clan membership was generally patrilineal (descended from the Father) - children, for the most part, inherited their totem animal from their fathers. If two people shared the same totem, they could not marry even if they were not blood relatives. It was considered incest.
So here I am presenting a particular and important type of Indian tribe that is Oraons, with whom I had a personal touch and experience of years, when I was living in Madhya Pradesh.
My Experiences
I had great opportunity to live with the Oraons in some of the villages in Madhya Pradesh. I had also three of my own batch mates from Chhatisgarh with me for three years. What is noticeable in their life style is that; they are basically simple people and very social. Often I have enjoyed their Kurukh songs and dances and proudly remember the Christmas evening with Oraon people sing and learning their particular steps of the dance. Their way of dancing show us that their united and cooperative life. Some of the words in Kurukh; I have felt there is a similarity with Malayalam,
Origin
Oran is a Dravidian tribal group, who inhabits areas in the eastern states of India. They are settled mainly in the states of Bihar and Jharkhand. Oran is also known by the name 'Korakh', meaning 'man'. This tribe is believed to be an offshoot of the Proto-Australoid. They speak Kurukh, similar in many ways to the Munda Language.
The Oraon or Kurukh tribe (Kurukh: Oṛāōn and Kuṛuḵẖ), also spelled Uraon, Oran, or Oram, inhabits various states across central and eastern India as well as Bangladesh.
People and Livings
The Kurukh or Oraons are the people best known in many parts of India as tribal of Chota Nagpur. Some consider them a part of Dhangar community which live in western part of the India, specially Maharashtra and Gujarat. However, at present they considered themselves as native of Chotanagpur plateau.
Orans usually live in huts made of earth and bamboo. Bird hunting and fishing are their main occupations. In every village have two village heads namely the Loukik and the Religious. Separate places are identified in every village for social and religious activities.[1]
Religious Beliefs
Many of population are Sarna (following Sarna Dharma, in which Dharmesh is the supreme Almighty. Oraon Christians no longer perform most of the traditional rituals; however, Karma, a festival performed during the rainy season, is still performed in church in a modified form. Sarna worship The Sun as Biri and the Moon as Chando. Chando Biri are the words which been used in the Sarna Puja. They called the earth as Dharti Aayo. Oraon worship nature and believe that the great consciousness or The God is nature itself.
Sarnaism
The Oraon Adivasi followed the 'Sarna' Dharam (Sarna religion) but due to the influence of Hinduism and Christianity some of the groups started following Sarna in Hindu style, others accepted Christianity. Sarna perform religious rituals under the shade of a sacred grove. The Oraons have established several Sarna sects. Some belong to the 'Bishnu Bhagats' and 'Bacchidan Bhagats' of Lord Vishnu while the 'Kamru Bhagats' and 'Tana Bhagats' are devotees of Lord Shiva and Goddess Durga. Oraon believe in nature and its power.
Caste System
The religion of Oraon is based on their belief in nature and its supernatural power. Whereas the bases of Hinduism are four Vedas and four Vernas, The Gotras system of Oraon is based on natural totem systems. Oraon do not follow a rigid caste system. Oraons worship Mahaedeo (a name given for Dharmesh). Oraon believe every thing in nature has its own deity or God.
Social Life
The Oraon like the freedom and liberty in their social life and activities. They never consider any community superior to them or inferior to them. They believe in equality and believe all the community, race or castes or religions are equal and no community or group or caste or religion is superior or inferior to them. The liberty in social life is very vital for an Oraon. Social and human rights are the essence of Oraon society.
Marriage
Christians Oraon often marry other caste and community (Munda, Kharia, and Santal) due to influence of Christianity. However, Sarna Oraon prefers marriage with an Oraon only with full traditional fashion. Oraon society allows widows to remarry. The separation from spouse is allowed if the couple has problems to adjust in their marriage life. Separated woman or man can remarry easily without getting any special permission from society.
Arts and Culture
The Oraon people have a rich and vast range of folk songs, dances and tales, as well as traditional musical instruments. Both men and women participate in dance, which are performed at social events and festivals. Mandar, Nagara and Kartal are the main musical instruments.
Language
Orans speak the language called Kurukh which belongs to the Dravidian Family and is related to the Pahari language (language of mountains). It is closely related to the Sauria Paharia and Kumarbhag Paharia languages (which are sometimes together referred to as the Malto language) but should not be confused with Nepali Kurux. It is spoken by 2,053,000 people from the Oraon and Kisan tribes, having 1,834,000 and 219,000 speakers, respectively.
Literature
The Bible was translated into Kurukh in 2000. Magazines like Nam Kurkhat, Singi Dai, and Jharkhand Dhara publish articles in the language. Kurukh books are being published from Jharkhand, Orissa, Chhattisgarh, Madhya Pradesh (Sarna) and West Bengal. The Govt. of Jharkhand and Chhatisgarh has introduced Kurukh language in schools where Kurukhars or Oraon students are in a majority.[2]
Profession They are also employed as wage labourers under forest department as mahouts. Some of the families are also employed under non-tribes during agricultural seasons and other construction works. A few of the families are engaged in basket making for which they collect raw materials from the forest. Along the margins of innumerable streams and rivulets, profuse growth of reeds provides raw materials for basket weaving and forage for wild life.
The Orans have progressed with the time and have shifted to Indian Metro Cities like Kolkatta, Delhi, Mumbai and other smaller cities like Patna, Buvneshwar, Bhopal, Hyderabad, Allahabad and Lucknow. Orans have taken to various professions - these include tea estate management in Assam, West Bengal and Nepal.[3]
Medication
Another important factor for the tribe is the medicinal system and its close association with the culture. They use traditional medicines for common ailments and use modern medicines in an emergency, but only after seeking consent from “God” through the chieftain or priest (generally both roles are taken by the same person), through a well-defined set of traditional rituals or ‘Pujas’.
Conclusion
Oraons are one of the most popular tribe in the northern India, very simple and social people. Their adoptability to the new circumstances and improving daily life show us that they are most updating people with the urge of development. We Indians must be proud of such past growing tribes.
Bibliography
http://en.wikipedia.org/wiki/Konkan.
http://www.famous-india.com/tribes/oran.html.
[1] http://en.wikipedia.org/wiki/Konkan.
[2]
http://www.famous-india.com/tribes/oran.html.
[3] http://www.famous-india.com/tribes/oran.html.
Tuesday, September 29, 2009
Euthanasia
EUTHANASIA: case study
Case
Here in this assignment I would like to deal with a case on euthanasia. This is a case which I got from the internet which was mentioned by an Indian-Doctor who was working in England.
“While I was working in England, I was resuscitating an elderly lady who was admitted in the hospital emergency ward with severe demonstrable cerebral damage. My chief of surgery, an Englishman and devout Christian, told me gently, I don’t want to interfere with your procedures but if she were my mother I wouldn’t do all that you are doing and would allow her to die peacefully.”
Introduction
The word Euthanasia which means a good or happy death was derived from the Greek words ‘eu’ and ‘thantos’. It is a practice of ending of life because they are perceived as living an intolerable life.
Euthanasia is deliberately bringing about a gentle and easy death making the last days of the patient as comfortable as possible. This is to ensure a calm and peaceful death, within the context of relieving incurable suffering in terminal illness or disability. Euthanasia is voluntary, when requested by the sufferer, involuntary or compulsory if it is against the will of the patient, passive when death is hastened by deliberate withdrawal of effective therapy or nourishment.
Definitions
Euthanasia is an intentional killing by act or omission of a dependent human being for his or her alleged benefit. Today it is also considered as a suicide or murder. Suicide for it is the self-inflicted death. Mostly it is ones own decision and ones own action. It is murder for it is carried out by the help of other person, for it is taking of others’ life.
Kinds of Euthanasia
Voluntary Euthanasia: When the person who is killed has requested to be killed.
Non-voluntary: When the person who is killed made no request and gave no consent. Involuntary Euthanasia: When the person who is killed made an expressed wish to the contrary.
Active and passive: Active euthanasia is the intentional killing of a person by medical personnel either by a lethal injection or by denying ordinary means of survival. The act of euthanasia called passive euthanasia is committed by denying or withholding ordinary medical care to a patient.
Euthanasia by action and omission: Intentionally causing a person's death by performing an action such as by giving a lethal injection. Euthanasia by omission: Intentionally causing death by not providing necessary and ordinary (usual and customary) care or food, water and medicine.
Evaluation of the Case
Here the case which I deal with reveals us different kinds of the mind-set of the people; especially that of a doctor. So indeed this case is more concerned with the medical ethics.
Medical profession and doctors are to support the ailing person to suffer and to give new hope. Here in this case the chief of surgery itself in discouraging his junior and provoking him to opt better one. So in this point of view I find this case as an unethical one.
Englishman and devout Christian is the chief of surgery here I was surprised to see how a devout Christian can support and opt euthanasia as a better option. For Christian Death is part of life. As Ecclesiastes 3:2 tells us, there is a time to be born and a time to die. God's dominion includes all of life, which means that suffering is a part of God's providence. Therefore, suffering that cannot be relieved by modern medical means is to be accepted as from the hand of a loving God who knows what He is doing, even when we do not understand. Therefore, in looking at suffering and impending death, the Christian should see God's sovereign hand and purpose, as well as the opportunity for ministering to the weak and vulnerable, with whom Christ Himself is identified.
Medical supports
We are in a world where our medical world grows day by day it is being an instrumental in contributing to the overall development of the human species by way of curing the ailments and caring for the sick. We should not opt an immediate and easy way of giving up life. “Medicine has a number of ends like restoring health and overcoming, wherever possible, conditions which threaten life, and to alleviate suffering and disability.”[1] So with the help of the available medicine allow the ailing person to life with dignity.
Divine Providence
We have to hope in the divine providence and help of God. It is He who has given the life. He has the special aim and purpose with our life. We are only the care-takers of it. So we have to look for His wishes and likes.
There could be also a chance for miracle at anytime in ones’ life. It would be of the person who is suffering before you. So better do not take an immediate step which will put you in guilty. Allow God to work and make wonders in our life.
Give new hope
“Sixty-one percent of Arizona physicians treating terminally ill patients believe they should have the option of helping their patients hasten their deaths if that is what their patients want, a just released survey shows”[2]
Many of the people opt for the euthanasia due to depression and external forces such as thinking of the financial problem of the family and thinking that it is an incurable disease and so on. We have to give a new hope in the suffering brethrens. We have to support the aliening person till their last hour.
Against the euthanasia
The people that go against euthanasia feel that if this is legalized and not looked upon as murder it will lead to people in hospitals and nursing homes not receiving the treatment that may be necessary for them to sustain life. If today we accept the intentional killing of a patient as a solution for one problem, then tomorrow we will find a hundred problems for which killing must be accepted as a solution. During World War II, euthanasia was considered to be a solution for over 100,000 German patients who were killed as unwanted by doctors under Nazi Germany.
Life is taken for granted all too often; people always look for the shortcuts, the easy way out. Death should never be a person’s last resort; there will always be an alternative. Humans cannot be compared to animals either. We can’t be taken to a veterinarian to be put to sleep. It is immoral and dehumanizing.
If he destroys himself in order to escape from painful circumstances, he uses a person merely as a mean to maintain a tolerable condition up to the end of life. But a man is not a thing, that is to say, something which can be used merely as means, but must in all his actions be always considered as an end in himself.
People rarely take into consideration how precious life is. Feelings of depression and guilt often overwhelm the sick. They only think of one way out. If euthanasia were to be legalized, the already declining morals and ethics of this country would be further compromised. Making it legal to kill is immoral, and goes against our duties in society.
Why not Euthanasia Possible
Only in cases of unbearable and uncontrollable suffering near the end of life, can euthanasia at the patient's request exempt a doctor from prosecution. Today, the handicapped, new born, comatose patients, and even completely healthy but depressed people have been euthanized without punishment by the courts. This is indeed an un ethical act.
We must conclude that legalizing euthanasia threatens the life of every terminal patient. Even if this situation would never occur in practice (and it does indeed occur), the new law opens the possibility that the doctor applies unrequested euthanasia with impunity. In fact the doctor is given the freedom to decide on life or death
Conclusion
We can not consider that medical profession is the end in it self or the omnipotent to cure all ailments.
Being realistic about the healthcare situation assures us that even when an approximation to health cannot be achieved, we must aim to secure as tolerable a state as possible. Thus, palliative medicine calls for deploying techniques of pain control, so that the patient may be able to have a conscious living with family and friends, thus maintaining an aptitude for sharing in the human goods as much as possible.[3]
The right to decline medical treatment is a basic right of the patient Physician-assisted euthanasia is unethical and must be condemned by the medical profession. When the assistance of the physician is intentionally and deliberately directed at enabling an individual to end his or her own life, the physician acts unethically.
Monday, December 1, 2008
best pome
This poem was nominated by UN as
the best poem of 2006, Written by an
African Kid
When I born, I black
When I grow up, I black
When I go in Sun, I black
When I scared, I black
When I sick, I black
And when I die, I still black
And you white fellow
When you born, you pink
When you grow up, you white
When you go in sun, you red
When you cold, you blue
When you scared, you yellow
When you sick, you green
And when you die, you gray
And you calling me colored?
the best poem of 2006, Written by an
African Kid
When I born, I black
When I grow up, I black
When I go in Sun, I black
When I scared, I black
When I sick, I black
And when I die, I still black
And you white fellow
When you born, you pink
When you grow up, you white
When you go in sun, you red
When you cold, you blue
When you scared, you yellow
When you sick, you green
And when you die, you gray
And you calling me colored?
love and after love
Love is holding hands in the street.
Marriage is holding arguments in the street.
Love is dinner for 2 in your favorite restaurant.
Marriage is a take home packet.
Love is cuddling on a sofa.
Marriage is one of them sleeping on a sofa.
Love is talking about having children.
Marriage is talking about getting away from children.
Love is going to bed early.
Marriage is going to sleep early.
Love is a romantic drive.
Marriage is arrive on tops curvy tarmac .
Love is losing your appetite.
Marriage is losing your figure.
Love is sweet nothing in the ear.
Marriage is sweet nothing in the bank.
Tv has no place in love..
Marriage is a fight for remote control.
Love is 1 drink and 2 straws.
Marriage is "Don't you think you've had enough!".
Marriage is holding arguments in the street.
Love is dinner for 2 in your favorite restaurant.
Marriage is a take home packet.
Love is cuddling on a sofa.
Marriage is one of them sleeping on a sofa.
Love is talking about having children.
Marriage is talking about getting away from children.
Love is going to bed early.
Marriage is going to sleep early.
Love is a romantic drive.
Marriage is arrive on tops curvy tarmac .
Love is losing your appetite.
Marriage is losing your figure.
Love is sweet nothing in the ear.
Marriage is sweet nothing in the bank.
Tv has no place in love..
Marriage is a fight for remote control.
Love is 1 drink and 2 straws.
Marriage is "Don't you think you've had enough!".
Wednesday, November 26, 2008
Love is holding hands in the street.
Marriage is holding arguments in the street.
Love is dinner for 2 in your favorite restaurant.
Marriage is a take home packet.
Love is cuddling on a sofa.
Marriage is one of them sleeping on a sofa.
Love is talking about having children.
Marriage is talking about getting away from children.
Love is going to bed early.
Marriage is going to sleep early.
Love is a romantic drive.
Marriage is arrive on tops curvy tarmac .
Love is losing your appetite.
Marriage is losing your figure.
Love is sweet nothing in the ear.
Marriage is sweet nothing in the bank.
Tv has no place in love..
Marriage is a fight for remote control.
Love is 1 drink and 2 straws.
Marriage is "Don't you think you've had enough!".
Conclusion: "Love is blind, Marriage is an eye opener!"
Marriage is holding arguments in the street.
Love is dinner for 2 in your favorite restaurant.
Marriage is a take home packet.
Love is cuddling on a sofa.
Marriage is one of them sleeping on a sofa.
Love is talking about having children.
Marriage is talking about getting away from children.
Love is going to bed early.
Marriage is going to sleep early.
Love is a romantic drive.
Marriage is arrive on tops curvy tarmac .
Love is losing your appetite.
Marriage is losing your figure.
Love is sweet nothing in the ear.
Marriage is sweet nothing in the bank.
Tv has no place in love..
Marriage is a fight for remote control.
Love is 1 drink and 2 straws.
Marriage is "Don't you think you've had enough!".
Conclusion: "Love is blind, Marriage is an eye opener!"
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