Senegal : A secular nation with rich Islamic heritage

By Vidya Bhushan Rawat

Senegal remains one of the most peaceful nations in the African continent. With a massive 95% Muslim population Senegal was a French colony and thousands were people were taken as slaves by the Europeans in the 17^th century. The beautiful city of Dakar is a peninsula on the Atlantic Ocean with beautiful French influence on its broader roads and buildings which undoubtedly make life here fascinating with a grand mix up of French and African traditions.

As you land at the small but beautiful Leopold Sedar airport which is about 5 kilometer distance from the downtown Dakar. Leopold Sedar was the first President of Senegal after its independence in 1963 hailing from a Christian Community who went to elite institutions in France for his education and was a statesman, author and poet. So those who comprehended that Muslims will not live in a plural and democratic society as long as they are a majority will have to not only change their opinion but appreciate it after coming to Senegal how a nation of 95% of its population as Muslims is thoroughly secular as well as democratic with first president belonging to Christian community.

The fascinating part of the Senegalese culture is a curious mix of liberal democratic values as well as sticking to tradition too. While women’s are in street, at the market, in the media and in the politics talking about democracy and modernism a large number of men practice polygamy and justify that in the name of Islam. ‘ Islam permit us four marriages’, said Fallou, a fifty plus tour guide who took us to Goree Island nearly 30 kilometer from the uptown of Dakar where we were putting up and added,’ in our society one marriages is nothing. You are not a ‘Man’ if you are married to just one. I have three wives and 9 children and six grand-children.’ I ask him if he is still missing one more wife and pat comes the reply,’ yes Sir. I am planning to marry again’. I joke how does he manages when we in India feel that even one marriage is not ‘workable’ in these economically tough times and he answers with full conviction,’ ‘you may not understand our culture. We are happy. There is no problem. Two of my wives live with me and the third one live separately. Now, after marriage, my new wife will live with my third wife and there is perfect harmony’.  

It is not that all the men opt for polygamy. Abdullah owns a small shop of artifacts with beautiful design woods in the down town. He has one son and a wife. His wife works in a company to earn and add to the family. He is a caring husband. ‘Do you feel offended with the kind of ‘clothing’ women wear here, ‘No, there is nothing wrong in it. We are a secular country and all religions, customs, individuals have freedom to wear what-ever they feel comfortable,’ he answers confidently. Now, it is this trait of Senegalese that I loved the most. Despite the well-known fact that it is a secular country yet cultural influence of Islam is visible everywhere but it is also true that Islam here has strong African resonance. So both African identity as well as Islamic identity are important and kept the country together. The beauty of this great confluence African traditions mixing up with Islam is visible at every nook and corner. There is a strange paradox here. Despite feeling in traditions, men still talk about secularism and democracy. Fallou is one of the finest narrators, as a tourist guide that I ever came across in my life. He speaks at ease in both French and English. ‘We are a secular country despite over 95% of Muslim populations. Christians and Muslims in this country live in complete harmony’, he says emphatically.

Women are the foundation of this country. It is great to see them in so diverse and colorful dresses confirming both Islamic as well as African identities. They greet you in the shops, hotels and everywhere and are talkative enough to be friend with you. At the Goree Island, which was famous for slave trade for Europeans, today represent a famous tourist spot. There is no denial of fact that Senegal is a country of absolute romance with love for art, nature and boutiques. As you enter the island through boat which are easily available on a regular interval from Dakar, the fragrance and the structure attract you. You meet warm people who have a history of being taken into one of the most heinous crime that was inflicted by the Western World on the native people of Africa. Yes, slavery tortured the soul of Africa, tore their heart and destroyed their civilization. Stories of slavery at this island can bring tears into your eyes but a salute to the people of this place that their pains and agony have not converted into hatred. That is the best part that I found here that despite so much of torment one see people moving ahead, speaking to all and not in perpetual hatred. President Leopold Sedar Senghor wrote in his appreciation for Curator who developed the Museum in Goree Island dedicated to history and culture of Senegal,’ ‘Oh Lord, Forgive white Europe. For true it is during four centuries of enlightenment, Europe threw its gross and ruthless hordes on our lands and Christians, Forbidding the light and clemency of thy heart lit their bivouacs with parchments, tortures our fellows, deported our doctors, my ministers of science.’

Slavery was practiced locally in Africa before 15^th century and once the European found it they exploited it to spread their trade towards West Indies, America and other regions.  In the XXIIth century the British, the French, Dutch, Danes, Swedes and the Portuguese started coming here and started taking slaves for their business interest in the ‘New World’ which was far away in the Americas.  Their conditions were pathetic and they were kept in a place. A visit to ‘Maison tics Esclaves’ or ‘Slave House’ is a resounding slap on the faces of those who claim to civilized the world by imposing their racist perception on human beings. Young men, women, old, young and even children were kept as slave to be taken to Americas. It wounded the African self-esteem and their civilization. I could see hundreds of tourists who visit here recording the entire narration by the guide. There is a deep sense of anguish and you are filled in deep resentment and anger against those who initiated this horrific tradition. A quote here says,’ May this ‘house’ serve as meditation ground for all generations of Africans to advocate immortal humanism and tolerance’.

While in the ground floor the slaves were living in utterly despicable, inhuman and torturous conditions, on the above the Europeans had beautiful wooden crafted rooms for their stay in Goree. One does not know how they would live peacefully when just below them were people being tortured and kept enslaved to be taken to Americas. ‘Only a wooden floor separated the lustful mores of the ones from the miserable decay of the others. How could they afford living upstairs with everything that was happening downstairs’, says another quote.

Goree is a very small island and one street link to others. There is a church, a museum and hills. One thing you notice here the art work by the local artists. Sand art is very popular here and you can see artists using sands of different colors in their paintings. Climbing up the hills and you will find ‘La Castle’ from where you can see the Island as well as Atlantic surrounding it. As you walk around scores of young men and women crave for your attention with beautiful selling items made of sand, wood and stones. I can confirm that it is rare you find such smiling people compelling you to buy their product. ‘I give you special price, my friend. Its beautifully carved item of local stone’, said a dark complexioned girl when she saw me negotiating for price from another man. Oh, you don’t want to speak to me because I am dark, she said to me, virtually piercing my conscience. No, you are beautiful, I said to her but I have already brought so many things that I neither have money, nor space to buy anything’. She is determined to sale her beautiful things to me and therefore she continue with her conversation. ‘You know, I am doing my graduation in International business and I am doing this work to assist my mother and complete my studies’, she says.  ‘What does your father do’, I ask her. ‘Oh, he has got other wives to stay with as my mother does not stay with him any more’.  ‘Why don’t you object to your father marrying more women’, I tease. ‘How can we object, four marriages are permissible in Islam’, she says but add that she would not like to get married in such a family’.

As I pass through the lanes of Goree and later Dakar, I found despite all odds and cultural issues, 

Muslims have contributed to art, culture and music of this nation. I have never found so many creative geniuses anywhere as I have seen in Senegal. The simple market of local products simply allures you to buy them. They have kept the spirit high despite international pressure. The Senegalese delicacies are simply delicious and the red chilies here are too hot to tolerate. I remained under impression that none eat hotter food comparison to Indians but Senegal proved me wrong. After the meals you are served mint tea in typical Senegalese style. At the road side eateries, many times, I greeted women with ‘asslamwalekum’ and it initiates a conversation more warmly. I asked about their colorful dresses which they wear most of the time. Burqa is not visible in Senegal though most of the Muslim women actually cover their head with diverse kind of scarfs. I questioned about this to many as whether there is any objection about their dressing or going out for work, in their families and the answer was a resounding no. The local delicacies, the long grilled fish with chutney and rice or shrimps gives you an insight of Senegalese food. La-Ghazal was the beer, which we enjoyed a lot during the trip. The cold drink named, as ‘Rani’ made me believe the influence of India in Africa.  African friends in Kenya and Uganda confirmed many time that Indians do not really get mixed up with their societies and even when slavery has ended, the domestic servants always get a raw deal in their homes but the Indian businessmen have created a niche for themselves in Africa and different soft drinks as well as hard drinks are produced by seemingly Indian companies. Of course, when I asked the meaning of La-Gazal, as I thought related to Ghazal but it turned out to be ‘sexy lady’.

One of the most fascinating things for me was the roadside singer and drummers singing something, which you don’t understand yet if you love diversity and sound of music, it is worth enjoying. I loved each moment of these very talented youngsters who gave a feeling of Senegalese music and importance of keeping these traditions alive. Unfortunately in this age of mechanism and electronic instruments the manual traditions are disappearing giving way to loud ‘noise crackers’.

Senegal is a peace loving country and also an ideal tourist destination. And for me it is so for two to three different purposes. One, obviously, it is beautiful but most importantly it will remind each one of us the dirty passed of people who used their ‘knowledge’ to abuse others. The scars of slavery are not yet over as countries are still fighting for their basic needs. So, Goree and other islands provide you a link to the dirty games of European power in exploiting people through slavery, which is definitely crime against humanity.

This country and its political structure can easily dispel myth that Muslims majoritarianism takes you to Islamic way of governance based in Sharia laws. An overwhelmingly Muslim society has opted for secular ways of life and is absolutely in peace with Islam too. Though traditions and polygamy is prevalent there but it is actually not really an Islamic issue but the old communitarian culture of Africa where bigger families were considered to be the sign of ‘kingliness’ and religious. Most of the men that I spoke to actually justified it in the name of tradition but a large number of women felt that though it was a tradition yet they felt it is every difficult for a man to love his wives equally as defined and ordered by Islam. Interestingly, Senegal saw two women prime ministers in the past and there are politicians, bureaucrats and even journalists. The oldest journalist as one my friend who interviewed me said was 85 years of age. People are adopting modernity as well as also sticking to their moral values as prescribed under Islam for them. Their religion is not coming in the way to go to school or do any kind of work. I found that absolutely great given the nature of obstruction that we see in our part of the world when women try to come of their home for work, it looked refreshing. There may be issues of polygamy but one hope with the passage of time these things will disappear slowly as education and work pressure will bring necessary changes as woman journalist who I interviewed mentioned to me that though things may not be that great yet they are changing slowly as mindset here is more open and amenable despite religious values in personal life and that is why there is no prohibition on women to join services of their choice. Most of the women that I interviewed here suggested that religion and modernism have never been in conflict in Senegal and women will always enjoy their identities of being a Muslim and African. The statue of African renaissance reminds us the glorious traditions of Africa and how women they are playing greater role in the strengthening social and political democracy fighting for not just their own rights but also seeking control over natural resources. It is remarkable that Senegalese have developed positive changes without any malice and hatred towards any one despite having faced racial discrimination and exploitation at all level from those who claim to be the most ‘civilised’ societies. Today, Senegal is actually giving lesson of tolerance and respect to the entire world.

Miscarriage of Justice in Hashimpura

By Vidya Bhushan Rawat

One of the most famous lines on the official All India Radio news bulletins during communal disturbances used to be ‘ Sthiti  tanavpurn lekin Niyantran me hain ( the situation is tense but under control) and police and paramilitary forces have been deployed in the ‘sensitive’ areas.  It was well known to us as what is ‘samvdansheel kshetra’ or sensitive areas. Most of these ‘sensitive areas’ were the Muslim localities in the walled cities, almost ghettoized in the aftermath of each ‘riots’ much to the comfort of the fanatics on both the sides who wanted to see such polarization to happen. The ‘sensitive areas’ terminology reflected the mindset of administration, police and the media in the independent India where Muslims are treated as ‘problem-makers’ and ‘obstacles’. During the ‘communal disturbances,’ the police ‘round off’ these ‘problem-makers’ and ‘obstacles’ as routine exercise to bring ‘peace’. Once when I questioned these things during a visit in the early 1990s, to Meerut on a fact finding mission, a very senior Professor in the Meerut University blamed me  promote ‘Pakistanis’ in India and warned me from staying away from mini ‘Pakistan’ which was the walled city of Meerut. His argument was that Muslims are criminals and that is why they are largest in the Indian jails. I liked him because this professor did not have hypocrisy and he spoke from his ‘heart’ which is a reality of the middle classes upper caste Hindus in India at least at the moment.

The release of 16 accused policemen of the Provincial Arms Constabulary

( PAC) in the Hashimpura violence case by a Delhi Court has brought back the issue of Communal Violence Bill that was being drafted in the UPA regime but because of the lack of a will, could not be passed. Hashimpura is not the first and the last case of judicial failure even when several years back Supreme Court itself had expressed pain and anguish in delays of the trial and Allahabad High Court’s judge Justice termed the act of PAC as ‘criminals in uniforms’.

Reports after reports suggested how PAC goons arrested innocent Muslims and later picked young boys to be killed later on with their bodies floated in the Canal near Muradnagar. Haven’t we seen pictures of gun trotting policemen in the Muslim localities herding together men, young boys and children and threatening to push the trigger if they protest? Riots after riots such scenes are often repeated and the police go unpunished. They have protections and the atmosphere in all the towns and cities where Muslims presence is nearly 30% is polarized.

When the state has abdicated its responsibility in such a way that justice is not just denied but miscarried than it is time to think seriously as what ails the system. Before we come to analyse the entire incident, let us not forget that People’s Union for Civil Liberties had brought out a detailed report on the Hashimpura massacre in 1987 in which it had put serious doubts on the administration.  The PUCL team which went on fact finding mission to Hashimpura and other areas included Justice Rajinder Sachar, Mr Inder Kumar Gujral, Prof A.M.Khusrau, Prof Dilip Swamy and others hence it is important for us to understand what they said on this as the court of law has found no evidence though following report is filed not only by eminent persons but one of them was a former chief justice of Delhi High Court.

‘One of the most shameful chapters of human callousness was enacted in Hashimpura area. It would appear by then that sufficient contingents of police and PAC had been inducted into Meerut. It was not clear but it seems that some decision was taken to really spread terror in Hashimpura area. Pursuant to this on May 22 Hashimpura was surrounded by the PAC. The PAC then forced all residents out of their houses to the main Road. Then a house to house search was conducted. The residents complained that several houses were looted by the PAC.

All residents of Hashimpura were lined up on the main road segregated, and one person in Burkha identified 42 young men, who were asked to board a police lorry. Another group of 324 were arrested and taken by other police vehicles.

What the police did in Hashimpura is something which can never be lived down and the shame of this will continue to haunt any civilised Government. We talked to old persons whose sons and grand-sons were taken away by the police. We met young women whose husbands were taken away and later on they were either missing or their dead bodies were found. The way the residents of Hashimpura were treated was shameful. We were told that hundreds of people were taken out from the locality and asked to sit on the road. One army person asked people over 50 years and less than 10-12 years to get on one side and all the others were dumped into waiting trucks. We were told by one Ahmed, who had got away on the excuse that he had his MA examination that morning, and that 3 of his colleagues, namely, Kamaludin S/o Jamaludin, Sarajudin S/o Sabarudin, Nasim S/o Nasim Ahmed, had been taken away on the trucks. These three had not come back thereafter and the father Jamaludin corroborated this version.

Out of 42 only 6 persons are traceable, others have just disappeared. There is no record of these persons with the police. Abdu Bhai the grand father of Zulfikar told that Arif and Karimuddin were also with his grandson. They were arrested together and taken in a truck to Muradnagar and when the truck reached a canal Zulfikar saw Karimuddin being shot by the PAC and thrown in the canal. More than 20 bodies have in fact been found floating in the Ganga Canal.’

(Excerpts of the PUCL report on Hashimpura published in PUCL Bulletin)

The Delhi Court where the case had come for hearing actually released all the ‘accused’ in the absence of ‘eye witnesses’ and their identifications by the ‘victims’. The problem is how are the victims of mass violence, mass rapes and social ostracisation going to identify people in the court where the agencies supposed to protect people have been charged with conniving and protecting the miscreants. This is not the first case of its kind where the callousness of the courts have released the accused but it also reflect the political scenario of the country and how the judicial system is being influenced. You do not need to be a law ‘expert’ to understand the whole issue and how it has been handled. If a scrutiny of judgments on mass killings or communal riots is done, judiciary in India would disappointment you. I have not heard a single case where communal or caste violence culprits have been sentenced or their political future is at peril. Nelli in Assam in 1983, Bhagalpur in Bihar, Meerut, in 1987 in Uttar Pradesh, Mumbai in 1992-1993, Gujarat in 2002, Delhi in 1984, Mujaffarnagar in 2013 have never reached to any conclusion. Yes, those instigated violence and polarized the voters got to power. In the ‘First Past The Post’ system, the biggest danger is of inciting hatred towards minorities for political gains and parties and leaders succeeded in it. That is why there is much bigger danger of such experiments. In 1984 the polarization helped Congress Party to win an election with massive mandate while after 2002, Narendra Modi continued with his winning spree in Gujarat. Once political parties understand that such polarization help they would continue with this. The state level experiences of extremist stand helped political parties to gain power everywhere including BJP in UP, Shiv Sena in Gujarat too. In fact, the success of the experiments forced the Hindutva ‘programmers’ to go for it on a bigger level before the general elections last year and Mujaffarnagar was actually part of that ‘programme’.

Many things emerges out of these criminal acquittals and that happen because of political environment of the country and none can say that judiciary is not influenced from it particularly at the lower level. Have we not seen acquittal of all the accused in the Gujarat violence in 2002 particularly those who were in ‘responsible’ positions. Right from Best Bakery to Hashimpura, it is the people who are seeking justice are being penalized. The case of Teesta Setalwad is exactly the same that those who fight for the right of the people and take on the state will face prosecutions. During emergency, we could trust a few in the media but today it is becoming difficult as media has become bigger propaganda machinery of the political elites of the country.

It is not for nothing that this year we have seen release of all the accused in Shankarbigaha massacre of Dalits. Later, in Lakshmanpurbathe, Bathani Tola,and Tsundur accused too got honorably relieved by various courts. Practically, no case of communal violence or mass murders of Dalits, Muslims or Christians have reached to any logical conclusion. Most of the time the courts have ‘blamed’ it on to the investigating agencies for failure of providing the ‘eye witnesses’. It is another matter that the same courts have released honorably the other accused CBI had chargesheeted in some of these cases.

It is not for nothing that hatemongers are roaming free and taking law in their hands. The threat of law is actually being applied on those who can’t really afford to have an efficient lawyer. India is fast moving towards a class consciousness hence even the human rights defenders who have a ‘background’ would be able to save themselves but not everyone is a Teesta or a Green Peace activist who can afford to hire best legal brains and organisations to defend them. Most of the cases where state is needed to be proactive actually end up in miscarriage of cases because of the official antipathy towards the people of particular castes or religion. Definitely, the bureaucratic and administrative prejudices against Muslims in Indian system are currently at the peak level and need serious relook by the government and judiciary.

The demand that Muslims and other marginalized segments of society must have fair representations at all level in our bureaucracy, military and police essentially comes in the backdrop of such happenings and need serious look. These demands are opposed by the Hindutva and other rightwing groups under the pretext that demanding reservation for Muslims is a communal demand and will divide the nation. One does not know why a citizen of this country could be deprived of a genuine demand which will have far reaching impacts on the working of the police and administration.

As long as we do not have a mechanism to fix accountability of the officials engaged in the districts or cities during the ‘so-called’ communal ‘riots’ things will not move on. A senior officer once wrote that any communal disturbance can easily be controlled by the administration in first 12 hours and if violence continue even after that it must be assumed that ‘authorities’ and ‘politicians’ are hand in glove with the rioters. How can ‘pogroms’ be called as ‘riots’ where police and administration has to be impartial?

You do not need to imagine too much of what happens during these ‘riots’ as pictures speaks for them. The horrific pictures of Hashimpura which have been published by Indian Express yesterday show how the people have been asked by the gun trotting policemen holding their hands up in the sky in the form of surrender. Haven’t we seen how a poor grim faced Muslim tailor in Ahmedabad was seeking protection with folded hand from the authorities ? The tales are endless and people have been left to fetch themselves. In fact, those few who try to fight for them also end up in becoming victim. Daily stories of pains, sorrows and betrayal lead us to further depression.

It is these things which make people vary of even the human rights defenders. What is in their hand? After all, we can only express our solidarity and share their concern and be part of the struggle. Result is not in our hand but then these assurances or uncertainties do not bother the people who are victims as they want results so that they can lead normal life. Such a feeling is detrimental to the struggle of human rights and justice and used very well by those who violate them. In the past few years we have seen the differences is being made between the victim of Delhi’s violence in 1984 and Gujarat 2002 ignoring the fact that in both the cases Indian state failed to protect its citizens.

Rajiv Gandhi government at centre and Vir Bahadur Singh at the state actually took a lesson from 1984 when they tried to use state machinery towards majority communalism. The PAC has become notorious in Uttar Pradesh and no government has so far dared to either disband it or change its color. Hashimpura’s case is clear how administration when communalized feel Muslims as ‘troublemakers’ and need to be ‘taught’ a lesson. And the administration and police do not become communalized suddenly but through a process. Over these years, Congress Party did not really try honestly to inculcate a secular spirit in the country and internally promoted this soft Hindutva approach in the party. 1984 was the worst period for Congress. It was the defeat of what Nehru had thought of Congress, a secular socialist party inclusive for all. The attempt to ‘teach’ minorities a lesson and a feeling as if they are trouble makers ultimately helped gain ground for the Sangh Parivar. That was the period of opening of lock of Babari Masjid by a man called Arun Nehru.

Congress of 2004 and 2012 therefore was much different than 1984 when it was arrogant in Brahmanical wisdom appeasing the caste Hindus and targeting minorities for political gains. The phenomena continue to grow albeit the beneficiary of the phenomena today is not Congress but the Hindutva party.

The UPA government last time made loud noises in bringing Communal Violence Bill but did not have the courage to bring it like it did to other bills. A broad and inclusive communal violence bill is needed which include the caste related violence too. The government must decide on it otherwise the alienation of minorities will prove too dangerous as sooner in the absence of justice as well as leadership there is a danger of growth of fringe elements. Muslims are facing it valiantly even when most of the political parties have used their vulnerabilities both in the name of secularism and Hindutva. As a citizen of India, they deserve all rights as anybody else have and need justice and protection. It is shame that a community which has given so much to India’s culture and heritage today feeling dejected, isolated and left out. These are no good sign for ‘achchedin’ as all Indian citizens irrespective of their caste, class, religion and region deserve state protection and ‘achchedin’.

Hashimpura reminds that the state of India has neglected Dalits and minorities in absolute terms. While we can understand that court’s procedures are delayed. We do understand that there is a problem in identifying the witnesses but one thing is clear and unambiguous which is that 42 citizens of this country were killed on 22^nd May 1987 in the police custody. There is no denial of fact that Muslims of Maliana and Hashimpura were at the receiving end. Many lost their parents, their father, husbands and sons. I have only one question. How many of the political leaders visited them ? What was the compensation package ? Why has it not been done ? Why doesn’t the government take the responsibility to honorably rebuild their lives ? Who stops them but then political class use vulnerabilities to be charged as ‘appeasing’ the Muslims. Is denial of justice an appeasement of Muslims ?  When we know who have done it then where is the problem ?

But the governments which live on police, use them as a tool for their own purposes, will never have the courage to act against them. That is the reality of Hashimpura and elsewhere. In no communal caste conflict have we reached any conclusion because their deaths and killings have become the biggest issue to polarise the atmosphere. This country can fear justice to polarization. It does not bother that two communities are being dragged in politics and that one is not getting justice. It is most unfortunately that after 1989, Uttar Pradesh did not see any Congress governments but that of socialists, Bahujans, Hindutva and every other shade but none of them bothered to visit these people, meet them and share their agony and pains. We can blame Congress for all its sins but what about those who claims to be ‘bigger’ ‘seculars’ than Congress party ?

It is therefore essential that Muslim use all the legal tools and also question political parties on these counts. They cannot take them for granted. It is time, Indian state show sign of accountability to Muslims and not push them to wall to go and approach international courts of justice. We hope Supreme Court will be keeping an eye on it and we need special courts under monitoring of Supreme Court to have day to day hearing on these issues. Unless justice is provided to people of Hashimpura and many others like them, such acquittals will remain dark chapters of Indian judiciary.

Doms in Varanasi seek justice through honorable rehabilitation

By Vidya Bhushan Rawat

Hundreds of pilgrims seek to see the sunrise on the bank of Ganges in Varanasi and the boatmen go on live commentary of these ghats narrating the mythological details and the most poignant moment come when you see the Manikarnikaghat, Dashashwamegha Ghat and Harishchandraghat reminding you the stories of Raja Harishchandra’s loyalty to his ‘profession’. In an indirect reference, these are the same ‘preaching’ which ask you to do thy duty while ‘result’ is not thy concern. Secondly, Raja Harishchandra is ‘applauded’ because he remained defiant in ‘asking’ for ‘money’ amidst a great human tragedy in which a helpless woman does not have the money to ‘pay’ the charges for funeral which the Doms performs. It means that we should not show any human spirit and value to any one when situation warrants and just be ‘committed’ to our ‘profession’. I think that is the most dangerous aspect of a philosophy which justified discrimination based on caste and gender.

The references to Domraj often come in these mythologies and they continue to do the task of burning dead bodies at the Ghats and cleaning human excreta in the city. Most of the land meant for them is already occupied and big ghats have erupted on the bank. Nothing has changed for them. In fact, they reflect the criminal civilization which kept them subjugated for thousands of years and the independence that we got in 1947 has no meaning for them as the community remains untouchables among untouchables absolutely ostracized and thoroughly disenfranchised in the holy city.

Officials in Varanasi claim that manual scavenging is absolutely abolished in the city and that there is not a single manual scavenger to be rehabilitated. It is strange and ironical. One would ask a simple question as where have the ‘manual scavengers’ gone? Is there any honorable rehabilitation done to them? Has untouchability finished from the ‘holy city’ and where does the ‘holy shit’ go if the city has become totally sanitized. These are some of the questions which need answer and introspection on part of the city which proudly claims to be the oldest city and a civilized one. Sorry, this is a city of Kabir, Ravidas and Buddha who revolted against brahmanical rituals and untouchability. So, attempt to show greatness of ‘brahmanical rituals’ in Varanasi need questioning.

It was on March 10^th that we had a gathering of Women Engaged in Manual Scavenging in Uttar Pradesh in Varanasi with the National Commission for Women. The local journalists had started coming in as one member of the Commission was visiting here. Some reporters had started coming before time and as usual show their ‘hurriedness’ to the organizers. Others started chatting with the women who had come from different parts of the state. One must realize that Women engaged in manual scavenging hail from Balmikis, Rawats, Helas, Bansfors, Halalkhors and Doms in Uttar Pradesh as well as Bihar. All these communities are the most marginalized and face the brunt of untouchability from within the Dalit communities too. Interestingly, so many of the civil society organisations, human rights groups sitting in Varanasi but none bothered about this issue. I was told by every one that manual scavenging is not prevalent in Varanasi. My only question to them is whether entire Varanasi is covered under the sewage system. If not then where does the entire filth go?

The fact is Varanasi has all forms of manual scavenging and we will come to the ‘original’ form of manual scavenging by hand later but first demythise the fact that there does not exist any manual scavenging. Most of the municipal areas now have flushed toilets with septic tanks which need to be ‘cleaned’ in a month, six months or a year. Now, who clean them? And how do they clean them? Is there mechanical cleaning?  No none is available. These ‘flushed’ toilets are cleaned by hand manually and the human excreta is unloaded through buckets by these communities. There is bargain for the money and the behavior of the people is not just being rude but also humiliating. It seems they all think it is the job of these communities alone.

It was interesting to see journalist speaking to these women and then turned to me in an attempt to dress me down. ‘What are the organisations doing for them? You have called a meeting for ‘manual scavenging’ and ‘these’ people are asking for ‘houses’. ‘They earn a lot. They ask for Rs 500/- for cleaning one toilet. Can you imagine how big is it when people engaged in MNREGA do not get that much, he said. Do you have any figures of these people and then made a statement that these people just get everything and are not keen to do any other work.’

I was listening to him patiently but my temper was running out of control. ‘ If I am coming from Delhi to tell you and the people in Varanasi that this heinous practice is still prevailing in this city then whose fault is it ? You people claim that there is no ‘carrying night-soil overhead’ and hence no ‘manual scavenging’ but the new act of 2013 define Sewage work, gutter, cleaning of septic tanks, work on railway platform apart from cleaning toilets is ‘manual scavenging’ and on that viewpoint itself the municipal authorities in Varanasi and elsewhere are on the wrong side and must be made accountable and answerable.

Varanasi is being cleaned these days yet you can see filth and garbage everywhere. The roads are dusty and over-crowded with chaos and anarchy on the roads. Everywhere, it is those who have served the city for centuries they are facing the trouble. Their locations are under the threat of eviction. Doms and Hellas have no place to go. In the ‘holy’ city their only duty is to keep the city ‘clean’ but not to ask anything for them.

Basanti Devi is from Manduwadih and along with 70 Dom families they are living on the one side of the railway track. An oral notice has been given to them to evict the land. ‘We have been living here for over 40-50 years without any facilities. We have served people but we have no place to go? Where will our children go’, she says. Others like Mehangi says that the community is in deep trouble as alcoholism is killing the community youths and hence they are unable to speak of their rights.

“I am 20 years old but we have been staying here since my grand- parents’ period. I have no children. I do clean toilets, wash it, pick up the latrine, clean septic tanks etc. I have to get into the septic tank and supply the ‘maal’ i.e. garbage of human excreta upward to throw it away. It’s a kind of daily wage work which we do regularly though not really able to get it daily. We do all kind of work related to sanitation. If the latrine is choked then we have to do it manually by pushing through hands’, says Sanjay.

The work is tough, filthy, dangerous and not a single persons job. It takes 12 hours to clean a septic tank and threat perception is very high. The total number of people engaged could be as low as 5. When I asked them about how a reporter of a leading daily was mocking at them claiming that there charges were very high, Sanjay responded,’ Sir, it is full day work and if there are five persons engaged in it and sometime more than that, then how much one earn in a day. Most of the time, we get between Rs 50-100 and they claim it is too much. It is more humiliation. People don’t even want to pay money for the work we do’, he emphasized.

Initially, I thought that the work may be just of cleaning the septic tanks and of males alone but to my utter surprise and shock, Varanasi’s Doms children and female wards too are engaged in the work. Sehjanti and other women go to nearby areas to clean the latrines and get Rs 50/- for their work for a month from one family. They too are engaged in cleaning of septic tanks and big pits which fills in regular intervals in a month period to a year’s period but work is coming daily.

Look like we are talking in the 16^th century when laws of Manu were prevalent and there was no constitution. Can you imagine people not getting access to water and being threatened with Rs 2000 fine for getting access to water? The people who clean the city, pick our garbage, cremate our dead ones are treated as untouchables and do not have a space to live. Can we imagine people not having access to water for a fortnight? Can we imagine people not able to take bath for a month? It is easier for us to claim that Doms or Mushahars or Bansfors are ‘dirty’ but have we asked a simple question as why do they remain unclean? They clean your city, burn your dead ones but have no right to life. No right to live in dignity. Moreover, we do not feel offended to see their condition. We assume that if it is their ‘fundamental’ duty to do this work. Isn’t it utterly disgraceful? When I asked Sanjay, a local youth as why they continue to do this work? ‘What do we do’? ‘Our parents did it, our grandparents did it. My mother did it. We never went to any school’, he reply. ‘We too want to see our children becoming officer but how do we do it? Unless government help it is difficult. At this moment, the untouchability and caste system is so powerful that none will give them any other ‘job’, Says Sanjay.

‘Who will give us job other than this? If we don’t do this than what is the source of our survival? Even this money does not come with respect. There are so many questions with contempt. For small money people think they are doing a great favor to us’ he says.

Doms face untouchability at all level. Their children are not allowed to enter in the school. The other caste children keep a distance from them. Vikki inform me that he went to school for a few days and then when they came to know about his father, work and caste he was sent back. ‘ you don’t need to study, he was told. A child who is not even 10 years of age, Vikky looks older than his age. He now help his family in the ‘work’. He clean the latrine and also goes into cleaning the septic tank. It is so painful to see the children being taken for the ‘work’.

It is our combine failure. Whether it is Varanasi or Mumbai, Delhi or Hyderabad, Chennai or Banglore, Tirpuati or Madurai or Hawarh, manual scavenging is a shame, a blot on Indian nation. Unless, we are determined to abolish it from the root, it would not go away. It need strong and unambiguous national resolve as well as honorable rehabilitation of the communities engaged in manual scavenging, will ensure its complete elimination.

It is not that the Doms don’t want to come out of this filth but as a society we need to do make them feel that they are part of our society. We need a comprehensive package for them so that they are honorably rehabilitated and their children go to school.

Varanasi Municipal Corporation has denied that manual scavenging does not exists there and that they do not need to rehabilitate it. According to the 2014 Act, the government was supposed to identify people engaged in manual scavenging and honorably rehabilitate them. Through this note, I am asking a few things and hope authorities will respond to it and act on it.

1.     If manual scavenging is absolutely abolished in Varanasi then where are the people who were engaged in it ? How many of them have been rehabilitated by the government. Is there any record of related to their honorable rehabilitation?

2.     Can the government inform us the exact number of Hellas, Rawats, Bansfors, Doms, Halalkhors are living in Varanasi. They are living in slums, in the outskirts and what is the status of their citizenship? Do they have right to vote and identity cards etc.

3.     If Varanasi is Manual scavenging free then I want to ask how many areas are covered under the sewage system. If the entire city is not covered under the sewage system then what happens to the other areas outside the sewage areas. Can we get some data regarding the same?  Who clean the sewage lines in Varanasi? Does the municipality has any record of people being killed during cleaning process. If yes, how many and what was the compensation. Does the Corporation know that Sewage workers too come under the manual scavenging act after the definition was broadened?

4.     There is a fact that most of Varanasi is not covered under Sewage system and hence people have made septic tanks and pit latrines which are cleaned by the people from these communities we have mentioned above. According to the Elimination of Manual Scavenging Act 2013, cleaning the septic tanks or pits etc too falls under the category of manual scavenging. Hence, we would like to know the exact number of persons engaged in this work and what action the municipal corporation plan to take in this regard? What will be your rehabilitation policy for these communities?

5.     Doms are on the verge of eviction from Madudih and Sunderpur areas. There is a threat. They have not got any alternative place to live. None of them have identity cards and other facilities which government should have provided to them. We demand immediate action in this regard.

6.     There is manual scavenging prevalent in Varanasi even according to old pattern of carrying nightsoil in buckets and baskets. When will government identity the exact number of people and rehabilitate them. Will it take action against people who are compelling people into it.

7.     What is number of people employed by Varanasi Municiple Corporation ? How many of them hail from the manual scavenging communities? Are there any Hellas, Halalkhors and Doms in any of the Corporation’s public work ? If not then why? Which communities are ‘technically’ recruited for ‘sanitation work’ in the corporation?

These questions came in my mind when I glanced through government information that no manual scavenging exists in Varanasi. Social activists, organisations as well as media had no clue about it which is more than shameful. I was determined about it that it exists as the abovementioned questions were there in my mind. Being an old city, Varanasi could not have changed over night to become Scavenging free. Hence, I had send a team to investigate the matter and visit these busties who reported to me about septic tanks cleaning. None was clear about the manual scavenging act which includes all these practices into the definition of manual scavenging.  That apart, all these people I mentioned spoke to me and as well as in the Conference called by the National Commission for Women on March 10^th in Varanasi. Later, I visited the Manduadih basti and have recorded the statements of the people. Right now, we hope that Uttar Pradesh government will take immediate action on it and not through denying the very existence of it but by the honorable rehabilitation of the people and fix accountability of the officials who have no clue about it.

Kanshiram declassed Ambedkarite politics

by Vidya Bhushan Rawat

Today, we remember Kanshiramji, the founder of Bahujan Samaj Party and a person who was responsible for seachange in the political perspective of the Dalits all over the country. At the time when Bahujan movement was on the periphery and the issues it raised never went beyond identity and that too of those who were articulative and politically powerful particularly hailing from urban areas and working in the organised government sector. Bahujan or Ambedkar for them remain their own identity issue and therefore the issues of the most marginalised could never reach them as most of the time they were busy presenting themsleves and acquiring the space. So, Dalit Bahujan identity became tool for acquiring space in power structure of political parties by the powerful individuals. Community identity was used to promote individual's political interests.

It is not that Ambedkarite movement did not exists before Kanshiram. It was there and the work done by intellectuals like Bhagwan Das, L.R.Balley, V.T.Rajshekar, K.Jamnadas, and many other remained with Buddhists and Ambedkarite segments of the politically enlightened classes. While Baba Saheb Ambedkar fought for the water rights and his historic struggle for the land rights of Dalits in the villages was ignored by Ambedkarites. The problem of the broader Ambedkarite movement was that it changed one generation of people who passionately followed Baba Saheb Ambedkar and his Navayana. Their life changed but they could not go beyond their own communities and regions. The most marginalised remain outside the realm of these thoughts. Hence in Maharastra, Ambedkar became symbol of Mahar pride while in Uttar Pradesh it were Jatavs and Chamars who took Ambedkar to the nook and corners of the state.

However, Kanshiram's advent in the politics changed a lot of things. First, I admired his 'Ekla chalo' politics. People were not important but the movement was. He was the first person, I would say, who a common person, actually felt one among them. He was like them. Amedkarites had made people feel as if Baba Saheb Ambedkar was always wearing 'three pieces' all the time and I have seen many Ambedkarite who would address public meeting in the rural hinterland in that way. Kanshiram changed that. First time, rural communities felt that this man is truly representing them. He was humorous many time and would speak bluntly about the issues. He was not goody goody as politics happened. He wanted activists to come up and take up the issues. Dalit politics was not 'reserve' for 'retired' civil servants. It was meant for those who work harder with the people. Many of his 'advisers' had thought of getting 'plum positions' and 'rajya sabha' seats when the party would come to power but Kanshiram felt the other way rounds. The experiment that he did in UP those days was to fill a sense of ownership of the party among the most marginalised communities. He extended the out reach of Bahujan Samaj Party beyond Chamars and Jatavs. The party created some of the most outstanding leaders from these castes who never got any representation anywhere, not even in the Panchayats. Communities like Nishads, Gadariyas, Rajbhars, Pasis, Kumhars, Chauhans etc were among those who got benefit and many leaders emerged from these segments and most of them came from the grassroots, who were carrying the flag of Ambedkarism in their respective areas.

Alas, today, these things are not there. The slogan has changed. People are feeling helpless.There is a gap. Kanshiram never lived like a Maharaja as that was not his trait. He could not have shed his common man's identity when any grassroots worker could approach him. All that is changed. There is a crisis. The importance of Kanshiram is not just with BSP for whom he is USP but for all those in Dalit Bahujan movement. While the ideology of this movement is essentially of Dr Ambedkar, Kanshiram's pragmatic approach could serve as ideal path.

It would be better we reach the most marginalised Dalits and Bahujans. It is important to make them feel that we care for them. It is important to take Ambedkar to those who are 'others' and not convert him to a caste hero and never succumb to the temptation of getting 'acknowledged' by others. And remember we can not take Ambedkar to them just by preaching but raising their issues and participating in struggles. A Bahujan movement without launching a struggle of basic issues of the common people will not succeed as a majority of our population lives in villages who have been deprived the basic amenities of life. They suffer in humiliation and caste violence continue to hurt Dalit interest.

In Uttar Pradesh situation is difficult and many people feel that Dalit OBCs can never unite due to the individual egos of their leaders but the facts are different. Dalit and OBCs have common interests and for that we need to combine most marginalised OBCs and poor among the power elite to ally with the Dalits. It is a reality that at the moment the violence against Dalits is coming from all powerful agrarian communities and we have to realise it that unless there is a complete land reform, it would not be possible to bring egalitarianism in the society. Declass the OBC movement too and bring the poor among them to the Dalit movement and so with Psmanda Muslims. Mere caste identities will never bring these different segments of society and hence a fight against feudal agrarian system is essential for undoing the historic wrong.

Kansiram created a movement and did not go anywhere else to get 'acknowledgment'. It is time, we follow his understanding to build up the movement. Important is that people's movement need young voices and women's representation. It is equally important to bring diverse sections of people as Kanshiramji did initially by picking up committed people into the movement. We can not feel orphaned if our leaders dont work. We have to make them feel that they are being monitored and we must chart our own path. It is important we understand that people have been left to fetch themselves and in the Parliamentary democracy the politics is just manipulations of identities which has always worked against Dalit interests. It is time we understand it. The challenges before us are much bigger when the religious rightwing ares dominating the political discourse, it is time to build up alliances with all the like minded people particularly those who are in the people's struggle. The brahmanical threat to Dalit Bahujan movement is the biggest challenge today and it could be met with stiff resistance of ideological perceptions of Dr Baba Saheb Ambedkar and pragmatic ways of strengthening people's movement through participation and listening to them like Kanshiramji started in the early phase of BAMSCEF and DS-4.

Understand Kanshiram's mantra that key to power come from the poor and they are vast and we need to change our perceptions and strengthen their struggle and leadership. We can not ask people to sacrifice their lives for 'leaders'. Those time have gone. Give space as you want elsewhere and provide a healing touch to people where community leaders have not yet reached. Please dont teach them, just reach them and listen to them. if you dont reach them, the brahmanical elite is ready to barge in and provide that space and that would be the saddest day that a well built movement which has a dimension to provide hope and aspiration to millions of people all over the country