The widely and fast spreading disease like HIV or AIDS was unheard among the Bhils of Jhabua, MP, India until they started to migrate some 30 years ago to Gujarat and other places due to two major failures: rains and Government. First failure is unpredictable and natural but the second one is calculated in depriving the tribals of their human rights to food, employment, and above all to their social survival, much due to their own corruptions in administration. In the case of second failure much is assured for the relief to the tribals and in fact the funds and help does arrive in abundance, but in reality it hardly reaches, where as 70% or above these days find their own employment thus proving that they are independent, self sufficient and self employed.
According to one of the leading HIV/AIDS social worker Jimmey Nirmal(30) running a center for patients of this particular disease at Jeevan Jyoti Hospital Meghnagar, says, that there are already 150 identified and registered cases with the state Government of Madhya Pradesh, receiving the treatment. Earlier some 60 to 70 patients died of HIV/AIDS without being registered Jimmey Nirmal confirms. According to him the causes of this illness is migration and in the places of work where the Bhil males mainly make sexual contacts with other opposite and non tribal partners in the cities of Gujarat like Baroda, Ahmadabad, Surat , etc. He says 48 cases of the AIDS are of advance stage and the remaining ones are of HIV. These patients are mainly between the age of 30 to 40 years.
Tribals are ignorant of the disease including the Government schemes for the treatment. It has come to them from outside due to sheer poverty, ignorance and temporary joy. There may be more than 50 cases of this disease still to be identified in this region. One of the Ayurvedic doctors in the Jhabua district is of the opinion that there is one HIV patient per 1000 Bhils in Thandla area. But according to Jimmey who is well informed in this context, says that there must be 1 HIV patient per 700 Bhil persons in the district.
In this region Government policies are slacking for the care of the HIV/AIDS patients due to which patients are suffering much. Their finances get over, no income at home, unable to work, community members maintain sufficient social distance, suffer slow but steady death, family gets impoverished in all perspectives, sell all the resources at home, affected persons of the family mainly parents die and children are rendered orphans in the course of time.
Jimmey Nirmal says that there is a lot to be done in this field and he intends to dedicate himself for the care of HIV/AIDS patients as a full timer in the near future.
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Saturday, April 4, 2009
Friday, April 3, 2009
TUBERCULOSIS KILLING THE TRIBALS OF INDIA
The Bhils of Madhya Pradesh, Gujarat, Rajasthan and Maharashtra are being fatally affected by a deadly disease called Tuberculosis, commonly called T.B. in Bhili the language of the Bhils. The state Governments of the Bhilanchal region, are calm and cool about it, as the fatal disease is spreading widely, day by day in more and more families and the whole of countryside of Bhilanchal. The main reasons for the spread of this deadly disease is malnutrition among the Bhil children, heavy physical works with lesser wages, spurious liquor, for the adult Bhils in the various states and work sites they migrate in large percentage from their tribal habitats in Bhilanchal or in their own home places. Some social workers who have close connections with the Bhils of Jhabua, that some 25% to 30% of the Bhagoria Bhils are affected by T.B. A senior doctor working in the Bhil region of Bajana (Ratlam District of MP) has observed that some 80% of the Bhils are affected by this disease or some other, for which nothing is being done on large or small scale by the responsible agencies.
UNICEF has offered its valuable help, but as usual it does not reach out to the poor Adivasis or tribals and no one is there to fight for their basic and most basic human rights for survival, since it appears that the vested interests want them to vanish from the face of the earth. Since no employment is available at home, the Bhils of Bhilanchal migrate in large numbers, to the places of work in far away places, from where bring back home diseases they contacted, developed or inherited like Tuberculosis, HIV, AIDS, Cancer, malnutrition, sexually transferable diseases such as S.T.I, etc and the Governments at home ignore their cure. The NGOs at home are certainly enjoy their developmental funds received in the forms of tribal projects with no intentions of their tribal development, but for lavishly maintaining their own life styles which has become a fashion or standard of life based on the tribal funds in Bhilanchal.
Now the among social workers, NGOs, tribal developmental workers, including the missionaries run organizations, Adivasi Seva or tribal service has spread like the diseases mentioned above. They are prospering very well on the tribal funds for the decades. And the tribals have remained stagnated and deprived at home, with no hope for the tribal development. In such a lethargic and hope-less situation, is there any cure for both....?
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UNICEF has offered its valuable help, but as usual it does not reach out to the poor Adivasis or tribals and no one is there to fight for their basic and most basic human rights for survival, since it appears that the vested interests want them to vanish from the face of the earth. Since no employment is available at home, the Bhils of Bhilanchal migrate in large numbers, to the places of work in far away places, from where bring back home diseases they contacted, developed or inherited like Tuberculosis, HIV, AIDS, Cancer, malnutrition, sexually transferable diseases such as S.T.I, etc and the Governments at home ignore their cure. The NGOs at home are certainly enjoy their developmental funds received in the forms of tribal projects with no intentions of their tribal development, but for lavishly maintaining their own life styles which has become a fashion or standard of life based on the tribal funds in Bhilanchal.
Now the among social workers, NGOs, tribal developmental workers, including the missionaries run organizations, Adivasi Seva or tribal service has spread like the diseases mentioned above. They are prospering very well on the tribal funds for the decades. And the tribals have remained stagnated and deprived at home, with no hope for the tribal development. In such a lethargic and hope-less situation, is there any cure for both....?
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LANGOTI
A Loin Cloth Wrapped on Bhil Waist
Langoti is one of the cheapest and poorest ways of dressing in a disgraceful manner on the bodies of the Bhils and other parts of tribal India. Today no Bhil would like to dress with Langoti a rag of piece of possibly white cloth on Bhil bodies. Formerly some 30 years back Langoti was popularly seen in the Bhilanchal, but today it has vanished from the sight in Bhilanchal except in rare cases. Langoti was a sign of Bhil culture, deprivation, oppression, exploitation, freedom, etc. Whatever may be the social and cultural value of Langoti, but today no one would dare to dress in Langoti.
Mahipal Bhuriya has a beautiful poem expressing the Bhil economy and developmental acheivements of Indian Government. Its title itself is LANGOTI translated from original Bhili to Hindi, English and German.
In the 4th, 5th decades and early 6th decades of the last century, Mama Baleshwar Dayal started a big and socially popular movement in Bhilanchal to appeal the Bhils to abandon Langoti. Those who wore Langoti in Bhilanchal, the rulers, Ranjputs, and other members of high caste peoples disliked and disrespected the Bhils. Hence the Bhils were called unequivocally 'Langotias' terms of references like this are prohibited by law, by Government. A good thing the Government has done in rare cases.
Mama Baleshwar Dayal prompted by love and concern for the Bhils, more than the Government started a drive to abandon Langoti. He went in the weekly Bhil markets in Bamania, Thandla, Jhabua, Banswara, Petlawad and other places making the Bhils to abandon Langoti and put on long or short dhoti as a sign of respect. Similar appeals he made in the Bhil areas in Gujarat, Maharashtra and other parts of Rajasthan, the thickly populated regions of Bhilanchal. The author’s relatives too were the part of this drive either to abandon Langoti or to help others in abandoning it.
Mama had first seen the Bhils wearing Langoti in the village of Chandrashekhar Azad called Bhabhra (Dist. Jhabua). He was pained to see the Langoti of the Bhils as the sign of disrespect and of economic development. A news paper published from Petlawad(Dist. Jhabua) called Langoti Swar is still preaching the messages of Mama.
Today Langoti has disappeared, but the symbol of Langoti has not vanished, still visible among the Bhils, and if Mama Baleshwar Dayal revisits Bhalanchal today, he shall be much more disappointed to see much worse situation prevailing and developing in Bhilanchal.
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Langoti is one of the cheapest and poorest ways of dressing in a disgraceful manner on the bodies of the Bhils and other parts of tribal India. Today no Bhil would like to dress with Langoti a rag of piece of possibly white cloth on Bhil bodies. Formerly some 30 years back Langoti was popularly seen in the Bhilanchal, but today it has vanished from the sight in Bhilanchal except in rare cases. Langoti was a sign of Bhil culture, deprivation, oppression, exploitation, freedom, etc. Whatever may be the social and cultural value of Langoti, but today no one would dare to dress in Langoti.
Mahipal Bhuriya has a beautiful poem expressing the Bhil economy and developmental acheivements of Indian Government. Its title itself is LANGOTI translated from original Bhili to Hindi, English and German.
In the 4th, 5th decades and early 6th decades of the last century, Mama Baleshwar Dayal started a big and socially popular movement in Bhilanchal to appeal the Bhils to abandon Langoti. Those who wore Langoti in Bhilanchal, the rulers, Ranjputs, and other members of high caste peoples disliked and disrespected the Bhils. Hence the Bhils were called unequivocally 'Langotias' terms of references like this are prohibited by law, by Government. A good thing the Government has done in rare cases.
Mama Baleshwar Dayal prompted by love and concern for the Bhils, more than the Government started a drive to abandon Langoti. He went in the weekly Bhil markets in Bamania, Thandla, Jhabua, Banswara, Petlawad and other places making the Bhils to abandon Langoti and put on long or short dhoti as a sign of respect. Similar appeals he made in the Bhil areas in Gujarat, Maharashtra and other parts of Rajasthan, the thickly populated regions of Bhilanchal. The author’s relatives too were the part of this drive either to abandon Langoti or to help others in abandoning it.
Mama had first seen the Bhils wearing Langoti in the village of Chandrashekhar Azad called Bhabhra (Dist. Jhabua). He was pained to see the Langoti of the Bhils as the sign of disrespect and of economic development. A news paper published from Petlawad(Dist. Jhabua) called Langoti Swar is still preaching the messages of Mama.
Today Langoti has disappeared, but the symbol of Langoti has not vanished, still visible among the Bhils, and if Mama Baleshwar Dayal revisits Bhalanchal today, he shall be much more disappointed to see much worse situation prevailing and developing in Bhilanchal.
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MAMA TRAINED BHIL LEADERS FOR INDIAN DEMOCRACY
Mama Baleshwar Dayal knew well the history of the Bhil tribe that they were the ancient rulers of the Central, Western and North India. He also knew well from the ancient Indian that they had a rich royal heritage of ruling their own tribal, Nishad or Bhil land and society, maintaining their own law and order since prehistoric times better, than the maintenance of the law and order situation in free India especially in tribal Bhil land. This was very evident to Mama in the tribal life especially in their noble values of the Bhils of which he was convinced that they were absent in the mainstream society as well. It was clear to him that prior to the starting of the Indian Princely states by Rajputs, in the Bhil land, the total geographical habitat was under their control and possession since ancient times. Later all the territories of the Bhils were very unjustly and with much cruelty were annexed by Rajputs and others.
Mama Baleshwar Dayal was loving, caring and kind hearted towards the Bhils, hence he strongly felt that once this tribe was aggressively subjugated by the Rajputs, Muslims, Marathas and British peoples and now no more the history should repeat at least in Free and Democratic India. Everything is snatched away from them land, jungle and jameen. From all these and at least part of it should be restored to them in justice, fraternity and equality he felt. They had the capacity to rule, lead and think justly for their own people. Punjo Bhil was the Senapati of Maharana Pratap besides many Bhil heroes in the ancient and modern Bhil history in Bhilanchal.
In the year 1952 he made the Bhils in the whole of Bhilanchal contest elections for the Lok Sabha( Parliament) and Vidhan Sabhas(State Assemblies), etc. During Mama's life time 6 Bhil leaders won the seats of Lok Sabha elections and 16 others won for the state assembly elections. The credit goes to Mama. Today, inspite of having so much man, money and other facilities no social workers or NGOs are fighting for the justice, human cultural and political rights of the Bhils.
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Mama Baleshwar Dayal was loving, caring and kind hearted towards the Bhils, hence he strongly felt that once this tribe was aggressively subjugated by the Rajputs, Muslims, Marathas and British peoples and now no more the history should repeat at least in Free and Democratic India. Everything is snatched away from them land, jungle and jameen. From all these and at least part of it should be restored to them in justice, fraternity and equality he felt. They had the capacity to rule, lead and think justly for their own people. Punjo Bhil was the Senapati of Maharana Pratap besides many Bhil heroes in the ancient and modern Bhil history in Bhilanchal.
In the year 1952 he made the Bhils in the whole of Bhilanchal contest elections for the Lok Sabha( Parliament) and Vidhan Sabhas(State Assemblies), etc. During Mama's life time 6 Bhil leaders won the seats of Lok Sabha elections and 16 others won for the state assembly elections. The credit goes to Mama. Today, inspite of having so much man, money and other facilities no social workers or NGOs are fighting for the justice, human cultural and political rights of the Bhils.
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Wednesday, April 1, 2009
PROMOTION OF EDUCATIONAL RIGHTS AMONG THE BHIL
In the year 1937, thinking to introduce the formal education among the Bhils of 12 Princely States Jhabua and its surroundings, Mama Baleshwar Dayal started a school of the Bhils called Dungar Vidyapeeth literally means Hill University. The Dungar Vidyapeeth was started in Bamania in the Princely State of Jhabua where the Bhils were oppressed and suppressed by the Rathore dynasty of Rajput kings. The noble venture was supported fully by the rich seths (merchants), advocates, journalists, high caste persons, etc.
Mamaji had initially 200 boys and 150 girls in the Dungar Vidyapeeth which was to grow up to in the final shape in the form of a residential Bhil University in the course of time if time favoured Mama and the Bhils. Saturanbai was the first Bhil girl who became an instructor in Dungar Vidyapeet after her own education in the tribal institution called Dungar Vidyapeeth.Later Mahatma Gandhi too appreciated the noble thought of Mama Baleshwar Dayal and fully supported his vision to educate the Bhils well. Thakkar Bapa too was doing the same missionary work as Mama but among the Bhils of Gujarat with great zeal.
Besides the formal education in the Dungar Vidyapeeth, Mama taught the Bhils the appropriate lesions of life as in the fast changing and growing India how to live life side by side with the people of higher castes and classes. Result of this was that the Bhils became their own leaders, guides, teachers and Gurus. Mama ideal wife became all round helper to the Bhils. What Mama Baleshwar Dayal achieved with the generous support of his fellow Hindu friends from Bamania, Petlawad, Thandla, Meghnagar, Jhabua, Banswara, Ratlam, Dahod and other places, the Government of Madhya Pradesh and Rajastha could not achieve till this day. We need supporters, visionaries, teachers and Gurus like Mama for uplifting the Adivasis of India and not the administrators and NOGs with huge budgets.
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Mamaji had initially 200 boys and 150 girls in the Dungar Vidyapeeth which was to grow up to in the final shape in the form of a residential Bhil University in the course of time if time favoured Mama and the Bhils. Saturanbai was the first Bhil girl who became an instructor in Dungar Vidyapeet after her own education in the tribal institution called Dungar Vidyapeeth.Later Mahatma Gandhi too appreciated the noble thought of Mama Baleshwar Dayal and fully supported his vision to educate the Bhils well. Thakkar Bapa too was doing the same missionary work as Mama but among the Bhils of Gujarat with great zeal.
Besides the formal education in the Dungar Vidyapeeth, Mama taught the Bhils the appropriate lesions of life as in the fast changing and growing India how to live life side by side with the people of higher castes and classes. Result of this was that the Bhils became their own leaders, guides, teachers and Gurus. Mama ideal wife became all round helper to the Bhils. What Mama Baleshwar Dayal achieved with the generous support of his fellow Hindu friends from Bamania, Petlawad, Thandla, Meghnagar, Jhabua, Banswara, Ratlam, Dahod and other places, the Government of Madhya Pradesh and Rajastha could not achieve till this day. We need supporters, visionaries, teachers and Gurus like Mama for uplifting the Adivasis of India and not the administrators and NOGs with huge budgets.
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BHIL NAKTO
A Folkloric and Cultural Way of Obtaining Salvation for Bhil Souls
Yearning for meeting God and winning of salvation for the departed souls is an inevitable indigenous belief among the Bhils to be done after the death of the elders especially. But as the sanskritisation and modernization takes place rapidly the tribal cultural and religious beliefs and religous practices are getting diluted mostly Hinduism. In this connection one should point out, that the Bhil cultural, religious and human rights are being disturbed and damaged. Nakto, a Bhil way of winning salvation for the departed souls is being beautifully maintained by the traditional and modern Bhils. The cultural damages done to the tribals of Central and Western India are being resented silently and slowly . Such opposition is being expressed in private and a times in the public meetings towards Hindus and Christians alike. A damage, to the tribal India is being felt strongly and systematically in the present century. This sort of missionary work has largely contributed negatively in the tribal communities of India. Indian missionaries in the tribal India have overlooked this fact more than the foreign missionaries especially who came from Kerala, Manglore and Goa.
In the Nakto, the deities are appeased in a three day long religious ritual, in the large gathering of the clan(gotra / jat) members, shaving off the hairs on the heads by male members of the clan, feeding to the members of the village and clan community, singing of the family history by the Ravalias(clan bards), final farewell to the departed soul or souls before the day break, mounring by the women folk, religous and ritual offerings by the married girls of the family, token of gifts for the brothers of the family by the married girls of the same etc...
These are some of the main features of the ritual called Nakto
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Yearning for meeting God and winning of salvation for the departed souls is an inevitable indigenous belief among the Bhils to be done after the death of the elders especially. But as the sanskritisation and modernization takes place rapidly the tribal cultural and religious beliefs and religous practices are getting diluted mostly Hinduism. In this connection one should point out, that the Bhil cultural, religious and human rights are being disturbed and damaged. Nakto, a Bhil way of winning salvation for the departed souls is being beautifully maintained by the traditional and modern Bhils. The cultural damages done to the tribals of Central and Western India are being resented silently and slowly . Such opposition is being expressed in private and a times in the public meetings towards Hindus and Christians alike. A damage, to the tribal India is being felt strongly and systematically in the present century. This sort of missionary work has largely contributed negatively in the tribal communities of India. Indian missionaries in the tribal India have overlooked this fact more than the foreign missionaries especially who came from Kerala, Manglore and Goa.
In the Nakto, the deities are appeased in a three day long religious ritual, in the large gathering of the clan(gotra / jat) members, shaving off the hairs on the heads by male members of the clan, feeding to the members of the village and clan community, singing of the family history by the Ravalias(clan bards), final farewell to the departed soul or souls before the day break, mounring by the women folk, religous and ritual offerings by the married girls of the family, token of gifts for the brothers of the family by the married girls of the same etc...
These are some of the main features of the ritual called Nakto
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Friday, March 27, 2009
GOBAR
First Bhili Language News Paper for the Protection of Tribal Human Rights
Mama Baleshwar Dayal was the first to edit and print the first Bhili news paper called GOBAR. BHILWANI is the second news paper in Bhili edited by Mahipal Bhuriya. GOBAR was edited , printed and published from Bamania(Dist, Jhabua) by Mama individually. Prior to GOBAR the Bhili news paper had some other names in thirties and fourtied and fifties of the last century.. Each time Mama Baleshwar Dayal went to prison the name of his paper was transfered to some other editors. GOBAR literally means cowdung, and this no one dared to snatch away from thr Father of the Bhils.
GOBAR was circulated in whole of Bhilanchal.
Through GOBAR Mama educated the Bhils in tribal human rights, linguistic human rights, political rights, educational rights, etc. Through this paper he brought the over all developmental education to the Bhils successfully unlike the NGOs today who do not communicate to the tribals their plans and projects.
For the protection of the human rights, development programmes and communication of other information, each of the NGO working in the tribal regions should publish weekly or monthly news bulletins and News Papers.
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Mama Baleshwar Dayal was the first to edit and print the first Bhili news paper called GOBAR. BHILWANI is the second news paper in Bhili edited by Mahipal Bhuriya. GOBAR was edited , printed and published from Bamania(Dist, Jhabua) by Mama individually. Prior to GOBAR the Bhili news paper had some other names in thirties and fourtied and fifties of the last century.. Each time Mama Baleshwar Dayal went to prison the name of his paper was transfered to some other editors. GOBAR literally means cowdung, and this no one dared to snatch away from thr Father of the Bhils.
GOBAR was circulated in whole of Bhilanchal.
Through GOBAR Mama educated the Bhils in tribal human rights, linguistic human rights, political rights, educational rights, etc. Through this paper he brought the over all developmental education to the Bhils successfully unlike the NGOs today who do not communicate to the tribals their plans and projects.
For the protection of the human rights, development programmes and communication of other information, each of the NGO working in the tribal regions should publish weekly or monthly news bulletins and News Papers.
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