YOUR OLD MANTILLA

(Mahipal Bhuriya is one of the most prominent tribal poet of India writing since over thirty years on the tribals oppression, exploitation, poverty, development and breaches of their human rights. 'Your Mantilla' is one of his famous poem appeared in many journals and magazines of Hindi.)
The poem composed originally in Hindi, about Bhil situation, expresses boldly how the tribal girls are physically, morally and emtionally exploited by non tribals.

Your Old Mantilla

On your
Old mantilla are engraved
Sad stories of your past
That is why
Do not change
Do not lose never cry
And by mistake
Never give to any one

Becuase
This is the only
Sign of your innocence
In life
Even though by hunger and change
You may be destroyed
And from this simple life
You may also depart

By cold and heat
Rain and spring
Continue wearing it
Throughout your life
Bearing the inhuman treatment
You may be destroyed
But
In the dark nights
In the days of hunger and starvation
By living among culprits
Remain always
Innocent only
And let that be
Turned into rags
Even then with more honour
In this situation
Let it cover your
All the months of the year
Because
This is the proof
That
What this society
Has given you
And
In you
You have found
Deceit, exploitation, descrimination, injustice and
dishonour
And
You never got full daily wages
And
For your human rights protection
Who has fought with courage
And sacrificed his own life ?
And that is why
To tell the world these stories
Couragously
Continue wearing this
Day and night.

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PANCHAYATS IN MADHYA PRADESH ARE UTTER FAILURE

The indigenous communities of India were by nature just and honest throughout the country. This is because they lived a God fearing religious life on which their local politics, social and cultural life, village and the state administration of their own was based deriving total inspiration directly from God, and not from any human being's teachings and his philosophy. They even did not deprive away the Roji Roti (daily bread) of other ethnic communities by false means such as occupying their territories and controlling their resources under any pretex. On the contrary untill today, they are the only ones honestly earning their bread in the country, not encroaching on any other ethnic communities geographical, social, cultural and relgious rights. Where do we find such honest souls and uncanonised saints in the urban setting of the country....?

It is for this reason the Panchayats of the indigenous peoples in the country like those of the tribals or Adivasis, and also the Panchayats of the indignous communities of the rural India were the relfection of God and hence Mahatma Gandhi called these Panchayats as Pach Parmeshwar. But these assocations were damaged and replaced by the newly developed corrupt system. Mama Baleshwar Dayal of Bamnia, Jhabua District (MP) had least trust in newly formed Panchayati Raj for delivering benefits to the indigenous peoples. He often told the Bhil of Jhabua that the Panchayati Raj formate in totality should go to Delhi from you the Bhils then only it will develop a true system for the local self-governence. Now his prophetic words have come to be trure.

A prominent Hindi daily of the country called 'Nai Duniya' (March 15, Indore , 2009)published an important headline in this context on it's front page saying 'Aksham Panchayati Raj" meaning useless or least effective local self governence due to the wide spread corruption, lack of its true formation, not tested in time like the reliability of the Bhil Panchayats through out India, and then the reputed Hindi daily gives a host of reasons of its failure supported by the Madhya Pradesh Governemnt's report concering it and suggesting ways and means to improve.

This clearly indictes that the values, morality, social and cultural norms are historically found among the indigenous peoples who were and are far better, even prior to the interference by the outsiders. It is the high time that the those who interfered should learn commonly practised and inherited morality from the indigenous peoples and also how to be honest, transparent, just and upright in public dealings and most of all in the public administrations.


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TRIBAL COURTS DAMAGED, JUSTICE DELAYED AND DENIED

Once upon a time, not before, only 30 years back, each of the indigenous communities of the Tribal India or Adivasi India had beautiful, transparent, quick and communitarian style granting mathematical justice, at a very cheap cost at home in the villages itself. No outisde agencies were involed especially the huge corruption, expenses, beyod tribals family income and the type of system accommodable and unacceptable with various forms of manipulations. It was based on the Divine will holy and sublime values traditionally. There was no need of any change except for the benefits of the the outsiders.The outsiders made cultural encroachments in the inner life of the tribals of Adivais and made irretievable damages making their life unhappy, difficult especially in the legal system and to their other areas of human and cultural rights. The conventional or the cutomary laws were very good, those governed their lives were based on good and sublime values and not as the corrupted agencies such as police, lawyers, dalals and the courts are dealing today. Through these agencies the tribals are totally subjugated and surrenderd to injustice, further deprivation , oppressions and exploitation with no human right consideration of legal and traditional systemof maintenance of beautiful and just system of their own.

Only contrary, the outsiders, fabricated loosely some sort of non-practical system called Gram Panchayats, not fitting in the indigenous communities social and cultural system, not based on each ethnic communities cultural perception, values.. A damage whose reparation cannot be done that has harmed indigenous peoples happiness, unity, village solidarity and the rest.

The traditional indigenous systems must be revived for the imparting just and pure justice, maintenance of indigenous law and order without any further delay.Relaying on the newly introduced corrupted practices will make further flow of money of the indigenous communities to the non tribals.


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BHURIYA Vs BHURIYA

Jhabua was rulled once upon a time by the Bhils of Bhuriya clan(gotra / jat). Later on when the Muslim invasions turned out to be irresistible, the Rathore dynasty of Raputs of Jodhpur in Rajasthan, alienated the Bhil land in this Bhagor/Jhabua region and annexed the power in their favour. Ever since the Bhuriya Bhils were deprived of their original land or traditional state of the Bhils.

But now in the free India, from the time of Pandit Jawaharalal Nehru, the Bhuriya (clan) of Bhils of Jhabua who are also called Bada Bhuriyas (since they rulled earlier) once again begun to rule the region in democratic India, both under Congress and also under Bharatiya Janata Party. The region once again gets two candidates this year for the forth coming Lok Sabha elections(2009). The two Bhuriyas are: Kantilal Bhuriya the sitting Memeber of Parliament and State Minister for Agriculture of Govermnment of India and ex-MP Dileepsingh Bhuriya. Fomer will contest on the Congress ticket, and later on BJP. A few weeks later will be declared the results of the General election which will decide the future of the Bhil region, and not so much of the candidates.What shall happen to the Bhil region is the basic problem of Jhabua(now renamed as Ratlam seat including Jhabua and Alirajpur districts which are main habitats of Bhils).

As such the media are also pointing that aleady in renaming the region, both the Bhuriyas should have raised their voices in favour of Jhabua, which is the region of the older region of the Bhils and the most voters fall in this area as well. It already indicates that the spirit of favoring human right issues or tribal of Adivasi human right issues are not primary concerns of both the Bhuriyas. In this context namely of the human rights of the indigenous population, what more can be expected of both of them.....?

Whichever party or candidate may win, but the region has constantly remained neglected, backward, unattended and desolate as even part of the aspiration of over all deprived and neglected peoples are hardly touched. Especially the areas of human rights such as right to food, employment, education, health, culture, language, transportation, agricultural development, drinking water facilities, etc. The Bhils of this region are independently self employed. The Rojgar Guarantee schemes are hidden in files. Call it human or any other right , 98% of the population of this place have been largely ignored, except for the demanding funds for this backward community. It is time for the Bhil people, to make options not only for the third front, rather for the fourth one, who will on priority basis look into these grave issues of the human rights of the indigenous peoples and restore them after the forth coming LS elections, justice, equality, fraternity in all the areas of human rights as the great Constitutions of India promises......!

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KAE MORII

An Internationally Reputed Japanese Poet Expressing Human Values and Human Rights in Her Poetry.

Kae Morii is an internationally known Japanese poetess, well known for her poetry throughout English speaking countries of the world. Kae Morii has received many famous awards and recited poetry in the international gatherings of reputed and serious poets, gaining recognition and high appreciation.

Some of the important books of her poetry are:

A Red Currant, 1997
Homage to the Light, 2003
The Light of Lapis Lazuli, 2003
The Wind With Me, 2006
Over the Endless Night, 2008
Cabbage Field & Wind Power Generators, in Romania, 2008

Besides these the poetry of Kae Morii has appeared in the international collections, reputed magazines in the countries like Japan, USA, Korea, Taiwan, Greece, Mongolia, France, etc...

Kae Morii effectively participated in the Poetry Congresses of : WCP Korea (2004), WCP LA (2005), WCP Mongolia (2006), WCP India (2007), Poetry Festival with Laureate Poets USA (2007), Poetry Festival International de la a Paris (2007), Kae Morii Aawarded for Fairy Tale 1998, Award of Poetry Education 1999, Award of Literature in Mongolia 2006, Member of Japan Poet Club, WAAC, WPS.

Today Kae Morii is one of the most active, well respected and reputed poet of the world who deserves our appreciation. Here two important poems are:

MISERERE
On the day I were back to the earth

I wish to believe
Never the richness is put one's sacrifice
In unfamiliar countries

Never beautiful flowers on a table
Are at the price of died ones on lonesome land
To keep the balance of market

Ever the circulation of life is cut off
By prepossession and discrimination
In behalf of spice to white dish

I wish to believe
The technology is told us
To make the future children more wise

I do wish to believe
Everlasting peace is the truth of our wish.




FIRE DRAGON
Crack and sparkling fireworks in the night sky

In the overflow
Surely the fire dragon stays tumbling about

Oleander is blooming
Morning is coming from the horizon
The muddy glasses are taken out from the ground
Among the mountains
The fire dragon is tumbling about

Matched game aims for one
But the square root of one is not merely one
The bloody clothes are taken out from the ground
Between the people
Surely the fire dragon stays tumbling about

It comes disappearing and appearing
In the flood of time.

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HUMAN RIGHTS TO PROCURE FOOD BY ADIVASI BHIL WOMEN

In the age of globalization, the Adivasi Bhil women are responding the economic needs with equal measures. They have learnt the methods of collective bargaining and the economic value of their home grown or locally procured commodities. In this context the efforts made by Pragati an indigenous NGO of Jhabua (MP) India has done commendable job by organizing the tribal Bhil women to be active in taking initiatives towards their human rights for food main and then for the trading rights, environmental rights, empowering themselves for other activities in which tribal and main stream society would not encourage them to pursue.

PRAGATI the local NGO organized by a Bhil named Malhing Kattara(39) together with some enthusiastic Bhil youth animated the Bhil women of Jhabua district to form some 570 Self Help Groups(SHG) instead of constantly depending on the unreliable government and the irregular foreign funds. In each of these 570 SHG there are 10 to 12 members. Jhabua district has enough of scope for the SHG activities since it has 85% of the tribal population, but most of NGOs in this district wholly depend for the foreign funds, not for the benefits of the human , social or cultural rights of the tribals or the indigenous peoples development but mostly 80% for their own development, and hence they flock to Jhabua in large numbers.

The SHG Bhil women of Jhabua have monthly meetings according to their own cultural rights and social traditions, in a language called Bhili understandable to them in their own cultural style or Adivasi Bhil women’s Panchayats. The Government type of introduced panchayats are not suitable to them. In these monthly meetings they discuss about their immediately felt needs, and not the needs as felt by the NGOs for their own selfish advantage. Those issues and the agendas are:

Children’s education, health & hygiene, water conservation, environment(social & and physical), reducing alcoholism and bride price, more empowerment women, etc.
Out of these 570 SHG practically all of them are successful in their ventures for the human rights. To our surprise, all of them send their children to schools against the popular views that tribals cannot be educated and the tribal children do not want to go to schools. On the contrary, the non tribals since 30 years are not taking interest in teaching them, other wise they say that the tribals shall control their own local or indigenous resources. Many started saving 35 to 100 Rs. in banks contrary to past years when they were in perennial debts. This amount appears small but amount to one to two days salary for a tribal/Adivasi woman’s daily wage. Nearly 500 women have wormy pits and bio-organic manure pits for sale and demonstration for the other women and for the use in their own fields.

Also 5 members only sale worms who produce high quality of bio-organic manure thus earn 5 to 8 thousands rupees annually where as they were in debts almost 15 to 50 thousands earlier. Others are involved in making and marketing washing powder, growing country chicken of India called Kadaknath and other fowls, goats, bricks, petty shops, tailoring, bead ornaments making, spies, growing vegetables at home, making candles, sell cotton and Mohuwa(flower for making alcohol), purchase and sell of castles, etc. Thus all of them make double or more profit for themselves , meeting the domestic needs and saving small amounts for the days to come.

If the rights of the tribal/Adivasis/indigenous peoples to be preserved, promoted and restored, then indigenous people are to be made self sufficient and self reliant in every field. Today love for the indigenous brethren only they have and the non tribals have love their resources such as money, power and positions. Then only there shall come equality, self initiatives which is destroyed by the non tribals. Others including Church personals introduced dependency , impoverishment and non transparency.

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TRIBAL HUMAN RIGHTS & BHIL WOMEN

Over the last 40 years, the traditional role of the Bhil women in the problems sunk society of the Bhils in Bhilanchal has dramatically changed. This spontaneous change has occurred on the tribal scene, not due to the willful desire the women to follow the uncommitted directions given by the NGOs, to follow pace of tribal development in the country, but as a genuine and felt reaction from within to creatively respond to what is happening around them and what is being imposed by the outsiders, administrators and others as unjust, inappropriate and related to their overall human rights in the Bhil society. Both in the public places, such as markets and in village community gatherings. The Bhil women are on the fontline to protect their tribal and women's human rights in Adivasi Bhil community of Bhlanchal. Such a response one might say is a miracle, as the traditionally Bhil women , are submissive, hardworking, lovers of folk arts compared to tribal Bhil men folks, since they live in patriarchal Bhil society.

The response of Adivasi Bhil women, to protect their human rights, comes on the forefront of their mind in society, is due to their self awareness basically, as the part of their psychic intolerance to what is taking place publically and secretly around them, socially, culturally, politically and even educationally not in favour of their largely disrespected tribal human and women's rights by non tribals everywhere.

The educated men in the towns of Bhilanchal think that the Bhil women are stupid and unaware of their hidden corrupt practices. But the Bhil women are honest, shrewd, intuitive and able to see through the corrupt behavior of the non tribals in all the departments of administration of the Governments of various states. One can see this in the nukhad nataks the Bhil women artistically perform, folksongs they compose and sing with innovative themes in public, animational programmes they organise, exhibit very much towards the protection of human rights issues in the society, relating to their Bhili language, culture, products, politics, developmental funds, education of their children, police, legal system, and other tribal human rights and so on. Even in the public and private life, it is the women folks who have legally and innovatively reacted to protect and promote tribal human rights. If all the social workers, sincerely animate the Bhil women, one can say that in the short span of time, the Bhilanchal shall not need any corrupt NGOs to guide them, rather the Bhil women shall guide the NGOs as it is being witnessed in the rural areas of Bhilanchal.

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