Friday, June 27, 2014

In India, a pervasive paranoia blocks progress on human rights

PVCHR: In India, a pervasive paranoia blocks progress on ...: http://www.opendemocracy.net/openglobalrights/lenin-raghuvanshi/in-india-pervasive-paranoia-blocks-progress-on-human-rights Published o...

Saturday, April 19, 2014

The need of the hour is to create new dynamics and debate within India: Lenin Raghuvanshi

We had a strong Dalit movement before formation of RSS in 1925. We have saints like Kabeer, Raidas who were an epitome of our syncretic, plural and tolerant Indian culture. Hindutva has nothing to do with Hindu religion per se. The Hindutva ideology was a manifestation of British colonialism. The greatest ideologue of RSS Guru Golwalkar himself advised RSS cadres not to fight against the British occupation. They have an expansionist ideology. On one hand they are exploiting the dalits and on the other they are attacking other nationalities. They are even unhappy with me as I am fighting against casteism that forms a fundamental feature of their ideology. But the unfortunate part of the whole matter is that now major political parties are influenced by Hindutva ideology. http://thekashmirscenario.com/prominent-activist-co-founder-peoples-vigilance-committee-human-rights-pvchr-lenin-raghuvanshi-conversation-mushtaq-ul-haq-ahmad-sikander-early-life-influences-work-h/

Prominent Activist and Co-Founder Peoples Vigilance Committee on Human Rights (PVCHR), Lenin Raghuvanshi in a conversation with Mushtaq Ul Haq Ahmad Sikander, about his early life, influences, work, Hindutva and future plans
Tell us something about yourself?
I was born in plural family. Each member was different from another, yet they lived under one roof. My Grandfather was Gandhian, but there was contrast in him as he was a socialist and atheist too. My grandmother was religious. My father initially joined RSS, but Grandmother told him that the uniform black cap of RSS is anti-Hindu. Then my dad became a communist, but he is still religious. There was always an ideological tussle going on between my grandparents and parents. My Grandfather wanted me to be a Gandhian and my Father wanted me to become a communist. Hence this tussle gave me an exposure to varied shades of opinion since my childhood. Later on I self studied various philosophies, ideologies and religions, and five great people influenced my life and thoughts particularly and they include Prophet Jesus (pbuh), Prophet Muhammad (pbuh), Karl Marx, Buddha and Dr.B.R Ambedkar. I grew up in the Eastern part of Uttar Pradesh (U.P) that has nationalist links with mainstream India. Though in certain parts of U.P, RSS and Congress type mentality also prevails. But I envisage that we create different nations within India, as India has the potential for tolerating many sub Nations.
What is your educational background?
I studied Indian Medicine system at a Gurukul Kangri in Haridwar.
Keeping in view your professional education background, how were you inclined towards activism?
As I stated earlier that my father wanted me to become a full time Communist Party worker, but I wasn’t inclined to it whole heartedly. In 1989, I joined United Nations Youth Organization and started my activism with that. In 1993 I came to head its U.P chapter. In the same year we started Bachpan Bachao Aandulan (Movement for saving childhood). During that movement, I witnessed that there were no child laborers from upper caste people. Meanwhile I also got married in 1992, and my spouse also helped me in my activism and believed in my work.
So when and what reasons led to the establishment of Peoples Vigilance Committee on Human Rights (PVCHR)?
In 1996, I along with my wife Shruti founded the PVCHR. It is a community based organization, to break the closed, feudal hierarchies of conservative slums and villages by building up local institutions and supporting them with a high profile and active human rights network.  The caste based violence, exploitation of poorer sections of the society and the marginalization of Dalits and Adivasis led to the establishment of PVCHR.

What kind of activities does PVCHR engage with?
We work against the Caste system and the structural prejudice associated with it. We work for the reconciliation among communities. We are also working for making the environment conducive for Truth and Reconciliation. We are initiating a discussion about democracy and human rights in the cow belt. Presently we have more than fifty thousand members and in more than four hundred villages we are carrying out our activities.
So did your efforts help in bringing any Positive change?
Yes, there is a lot of change in more than two hundred villages. Since 2000 there has been no communal violence in Banaras, heart of the cow belt. Many religious leaders have united against Hindutva Fascism. The Mushar community has become confident and an indigenous leadership has evolved among them. 2/3rd Dalits, Muslims and OBCs are elected members in Governing Board of PVCHR from 2010.
Do you face any threats or intimidation regarding your work?
Yes the threats and intimidation tactics are very common, both by State and Non State actors.
Is PVCHRs particular focus presently on torture victims?
Yes, we are strongly focusing on the victims of torture. Since 2008 we are using Testimonial Therapy developed by PVCHR and Danish Organization Research and Rehabilitation center for Torture Victims (RCT) for the survivors of torture, in order to make them overcome the aftermath trauma associated with torture. Our testimonial Therapy model are using by partners of RCT in Srilanka, Cambodia and Philippines.
You have been talking and writing about what you call as the “Culture of Impunity” as prevalent in India. What does this Culture of Impunity mean?
Peace without Justice and suffering in silence is culture of impunity. Our constitution is modern but the rules are colonial. The Police Act 1861, can be a reference point. It was implemented by the British in India after the 1857 mutiny. It was anti India in its connotations and stature, but still there has been no change in it despite the fact that British left India in 1947.
So how to Fight and Resist against this culture of impunity?
The culture of impunity breaks humans. During the freedom struggle Muslims were fighting alongside with other communities, but where are they now? This culture of impunity has wrecked much harm and is responsible for numerous atrocities against minorities, dalits and adivasis. It helps the guilty, culprits and perpetuators of these atrocities go scot free. We still have draconian laws like Armed Forces Special Powers Act (AFSPA) imposed on various parts of India, where the security forces have committed grave human rights abuses because of this blanket culture of impunity. We must educate, organize and agitate against this culture of impunity. We must be able to provide Psycho-Social support to the victims. Then there is a need to create debate about this culture of impunity. For Justice to be established we need to tell the truth and put up the facts before the people.
What is your opinion about the Hindutva fascism and their suppression of minorities?
We had a strong Dalit movement before formation of RSS in 1925. We have saints like Kabeer, Raidas who were an epitome of our syncretic, plural and tolerant Indian culture. Hindutva has nothing to do with Hindu religion per se. The Hindutva ideology was a manifestation of British colonialism. The greatest ideologue of RSS Guru Golwalkar himself advised RSS cadres not to fight against the British occupation. They have an expansionist ideology. On one hand they are exploiting the dalits and on the other they are attacking other nationalities. They are even unhappy with me as I am fighting against casteism that forms a fundamental feature of their ideology. But the unfortunate part of the whole matter is that now major political parties are influenced by Hindutva ideology.
You have also been writing that caste based structural biases and violence is embedded in our system. How do you explain the same?
During childhood days my grandma used to tell me, not to eat while facing south, neither sleep keeping your legs in the direction. Elderly in the village said not to visit southern quarter of the village. Since childhood I used to wonder what the secret of this word ‘Dakhkhin Tola’ (south ghetto) is.
As I grew up, started reading, started social activism, fought for the rights of bonded labours and traveled across the globe then I realized that in the south of every village there is South Africa (a Dalit quarter ) as ‘culture of silence’.
The silence imposed by draconian suppression sanctified by religious rituals of the Upper Caste was such that the outside world knew little about this colossal cruelty. Justice V.R.Krishna Iyer, former Judge, Supreme Court of India described the plight of the Dalits in the following words, “Courts to them are alien, laws their enemy and human justice their despair.”

The caste system continues to determine political, social, and economic lives of a billion people in South Asia. The caste system, straddling across the scrawny shoulders of the Untouchables, is like that Old man in Tolstoy’s story, who has all the sympathy for the poor bearer and would like to do anything but to get off his shoulder. The most significant aspect of caste is its ability to resurface without a trace of remorse on the part of the perpetrator. It is like that chemical addiction which once had makes you vulnerable to its guiles forever.
American modern conservative thinker Edmund Burke says correctly about India many years before, “In that Country the law of religion, the laws of the land, and the law of honour, are all united and consolidated in one, and bind a man eternally to the rule of what is called his caste.”
Traditional political system and  Hindu fascist forces are trying hard to maintain the old system of the power game. Money and muscle power, together with political string-pulling, often result in denial of justice for the hapless ‘have-nots’, especially the Dalits (untouchables), ravaged by poverty and illiteracy.
Atrocities and extortion on the Dalits, fake encounters, refusal to register complaints against the well-heeled, arbitrary arrests on false charges, illegal detention and custodial deaths are in commonplace.
In the absence of a modern social audit system, the keepers of the law often unleash a ‘police raj’, especially in rural India. A crippled National Human Rights Commission and its state subsidiaries with limited recommendatory control and a dysfunctional Legal Aid System depict a gloomy picture indeed.
Ironically, even after having shed the colonial yoke, its legacy continues in the administrative framework of our independent India marked with widespread corruption which has rendered many government-sponsored schemes in rural India a failure.
You have also written that Indian police has learnt the tactic of Community Punishment from caste system. How can these two be related?
You can witness this fact in India. If an upper caste person commits a crime, if ever he is punished, he will bear it solitarily. But if a lower caste person commits any crime the whole community will be punished for one man’s deeds. The Police have learnt community punishment from casteism. Also see how the Caste and Class structures are reinforced by the state machinery. Why are the regiments named on caste and class denominations like Rajputana, Dogra etc, whereas such amalgamations are contradictory to the constitution?
The Police atrocities against common people particularly the marginalized sections of society are growing with each passing day. What are the reasons responsible for that?
Police is the prime executive for the protection of Human Rights of common people. But in India the mindset of Police as inculcated by 1861 Police Act is synonymous to the British period when the Police saw all Indians as enemies. Even after Freedom Indian police witnesses citizens as its enemies. Hence the police reforms are must. We also need representation of minorities and marginalized sections of society in the police in order to change its outlook, bias and perception about them.
In most cases where the Police is found guilty of committing atrocities against the innocent civilians, we witness that they usually go scot free, while the innocent continue to suffer?
The prevalent culture of impunity is responsible for the guilty policemen going scot free. In Crpc and AFSPA the police and army have got the legal impunity that makes their persecution or punishment impossible.  We want to amend and remove these draconian laws. Armed Forces Special Power ordnance was imposed by the British colonial administration to crush the Quit India Movement that started in 1942, but even after Freedom Indian State implemented more draconian law as Armed Forces Special Power Act(AFSPA). Indian State is still not ready to pass the Anti Torture Bill. How can in such an environment you hope for policemen to be punished. These black laws create problems for National integration. We need to fight the mindset that is obstructing the amendment or revocation of these draconian laws, under the veil of National interests and sovereignty.
The growing corporatization is having severe ramifications on Nation Building and integrity. How can we resist this onslaught?
We need to strength the Neo Dalit movement. Neo-dalit campaign is against politics of division, exploitation and hatred with an alternative of unity of broken masses on base of reconciliation, democracy, secularism and non violence. First unity is unity against caste system, a historical system of exclusion i.e. unity among the lower castes people that have been suppressed since centuries with the progressive anti-caste people born in upper caste. This will be first of its kind unity, which will not be against any person born in to upper caste communities neither against any religion. Second unity is unity among minorities and communities who suffered with communal fascism, those who believe in communal harmony and people with secular values against neo-fascism. Unity of all poor from all communities against the suffering with neo-liberal policy is the third kind of unity. Fighting against neoliberal policy is not against democratic capitalism for people. Since those broken with different kinds of suppression and exclusion means dalit therefore these three kinds of unities is base of impart the neo-dalit movement. These three need to join hands and unitedly fight against the menace of corporatization based on exclusion, anti-people and anti-environment norms. We are opposing the corporatization whereas attacking cultural imperialism too, and trying to build pressure on Government through people demand for more budget on social structure such as education, health etc . If we will not fight against corporatization, they will make the country and people slave to their corporate goals.
Given your busy activist schedule, how do you balance that with your personal family life and its demands?
My wife Shruti is also an activist, while our son Kabeer is an independent child. We still live together in a joint family and I visit my parents when I find time.
So what are the future plans of PVCHR?
We are going to work in Kashmir, not for political negotiations or for solving Kashmir issue. We want to meet the victims and survivors of torture. We want to ask for pardons for the atrocities committed by the Indian State, and start reconciliation with people of Kashmir. We also want to offer psychological support to the victims of torture through Testimonial Therapy.
Any message for people?
The people must believe in themselves. The need of the hour is to create new dynamics and debate within India. The people musty make alliances with Dalits, Anti-Hindutva Movement and other marginalized people. The debate about Kashmir must be initiated within Indian particularly the cow belt, and it is obligatory on Kashmiris to change the mindset of the inhabitants of cow belt as far as Kashmir and other issues are concerned.
Lenin Raghuvanshi can be reached at pvchr.india@gmail.com
Mushtaq Ul Haq Ahmad Sikander is Writer-Activist based in Srinagar, Kashmir and can be reached at sikandarmushtaq@gmail.com

Wednesday, March 12, 2014

भारतीय महिला मुक्ति दिवस

सावित्रीबाई फुले की पुण्यतिथि पर नवदलित महिला सम्मेलन में महिलाओ की एवं महिला अधिकारों के लिए कटिबद्ध पुरुषो की व्यापक एकता की पैरवी की जरूरत महसूस की गयी बिना इनकी एकता के महिला मानवाधिकारों की स्थापना संभव नहीं है | सम्मेलन में महिला हिंसा के खिलाफ अपने संघर्ष को जारी रखने और निडर होकर उनके खिलाफ आवाज उठाने के लिए 2 महिलाओं व 1 पुरुष को दलित महिलाओं के अधिकारों के समर्थन और सतत संघर्ष में अतुलनीय योगदान के लिए जनमित्र सम्मान से सम्मानित किया गया |

वाराणसी, सावित्री बाई फूले महिला पंचायत एवं मानवाधिकार जननिगरानी समिति/जनमित्र न्यास द्वारा वाराणसी के मलदहिया स्थित सरदार पटेल धर्मशाला में सावित्री बाई फुले की पुण्यतिथि 10 मार्च को भारतीय महिला मुक्ति दिवस के रूप में मनाया | सावित्री बाई फुले भारत की पहली शिक्षित महिला रही जिन्होंने अपने पति ज्योति बा फुले से शिक्षा ग्रहण कर लडकियों के लिए पहला स्कूल खोला (सन1848 में) लडकियों को शिक्षा देने के साथ साथ उन्होंने परित्यागता, विधवा, एकल महिलाओं के अधिकारो के लिए आवाज उठाई और पितृसत्तात्मक सामन्ती व्यवस्था को चुनौती देते हुए महिला अधिकारों की सशक्त पैरवी की | भारत में लडकियों के लिए शिक्षा की अलख जगाने और महिलाओं के मानवीय गरिमा और सम्मान की पैरोकार सावित्री बाई फुले की पुण्यतिथि को भारतीय महिला मुक्ति दिवस के रूप में मनाकर हम उनके संघर्षों को याद करते हुए संकल्प लेते कि महिलाओं के सशक्तिकरण एवं समग्र विकास के लिए सतत संघर्ष जारी रखेंगे | इसी क्रम में बदलते परिवेश में महिला अधिकारों की पुरजोर पैरवी के लिए पिछले एक पखवारा में अभियान चलाकर विभिन्न क्षेत्रों में महिलाओं के साथ कई अलग-अलग बैठकें, रैली सभाए की गयी | आज 10 मार्च को भारतीय महिला मुक्ति दिवस पर नवदलित महिला सम्मेलन किया गया जिसमें वाराणसी सहित पूर्वांचल के विभिन्न जिलो इलाहाबाद, सोनभद्र, चंदौली, जौनपुर, मिर्जापुर से लगभग 300 से अधिक महिलाये शामिल हुई |

कार्यक्रम की शुरुआत में विषय प्रवर्तन करते हुए सावित्री बाई फूले महिला पंचायत के संयोजिका श्रुति नागवंशी ने कहा कि हम पुरुषसत्तात्मक सोच के खिलाफ है, किसी पुरुष के नहीं | भारत ही नहीं पूरी दुनिया में महिलाओं के साथ दोयम दर्जे के नागरिको जैसा व्यवहार किया जाता रहा है | उनके साथ हिंसा के विभिन्न वीभत्स रूप लगातार सामने आते रहे है | माहौल चाहे युद्ध का हो या शांति का, दमन का शिकार तो हमेशा महिलाए ही होती है | वे कही भी सुरक्षित नहीं है चाहे घर हो या बाहर क्योकि हमार समाज पुरुषसत्तात्मक व मनुवादी विचारो का पोषक है जिसके कारण सामान्य वर्ग की महिलाए जहाँ लिंग आधारित भेद भाव का शिकार है वहीं पर दलित महिलाये तीन प्रकार के दमन का शिकार होती है – जाति आधारित निम्न स्तरीयकरण के कारण, गरीबी के कारण और पितृसत्ता मूल्यों के कारण| जातिवादी, साम्प्रदायिक फाँसीवाद और नवउदारवादी नीतियों के कारण टूटी हुई महिलाओ की एवं महिला अधिकारों के लिए कटिबद्ध पुरुषो की व्यापक एकता के बिना महिला मानवाधिकारों की स्थापना संभव नहीं है |

काशी विद्यापीठ की उर्दू विभाग की पूर्व विभागाध्यक्ष प्रोफ़ेसर शाईना रिजवी जी ने कहा कि अपने श्रम और हुनर से समाज का विकास करने एवं उसे सजाने सवारने में अपना योगदान देने वाली सभी जाती और धर्म की महिलाओ को कोइ अधिकार नहीं प्राप्त है उल्टे उनकी हाशिये की स्थित का भी फायदा उठाकर पुरुष समाज अपने आप पर गौरान्वित महसूस करता है | इन समुदायों से सम्बद्ध महिलाओ के साथ इतने बड़ी संख्या में अधिकार हनन और हिंसा की घटनाये होती है लेकिन पुलिस प्रशासन और न्याय व्यवस्था के भी पितृसत्तात्मक दृष्टिकोण के करण बहुत कम अपराधियों को ही सजा मिल पाता है| जिसके कारण महिलाओ पर शोषण और अत्याचार करने वाले पुरुष समाज के लोगो का मनोबल हमेंशा ऊँचा रहता है |

काशी विद्यापीठ की समाज कार्य विभाग की एसोसिएट प्रोफ़ेसर डा0 भावना वर्मा ने कहा कि एक तरफ तो स्वतंत्र समाज में ही केवल महिलाओ की स्थिति खराब ही नहीं बद्दतर है बल्कि जेलों में बंद महिलाओ की स्थिति और भी बद्दतर है | जेलों में बंद ये महिलाएं क़ानूनी मदद के आभाव में लम्बे समय तक अपने परिवारों से दूर रहने को बाध्य हैं | कई महिलाएं जिनके साथ उनके छोटे बच्चे भी जेलों में ही है और जरूरी देखभाल और परिवार से दूर अपना बचपन बिताने को विवश हैं | एक बार जेल गयी महिला को अपने ही परिवार और समाज से बहिष्कार का दंश झेलना पड़ता है |

इसी कड़ी में आगे मानवाधिकार जननिगरानी समिति के महासचिव डा0 लेनिन ने कहा कि इतिहास हमें बताता है कि महिलाओ का केवल शोषण नहीं हुआ है बल्कि उन्हें पुरुषवादियों द्वारा हथियार के रूप में इस्तेमाल किया गया है, चाणक्य द्वारा विषकन्या बनाने की कहानी यही कहती है | आज सभी महिलाये एवं महिला अधिकारों के लिए संघर्षशील पुरुष बलात्कार की संस्कृति के खिलाफ अपनी आवाज बुलंद कर रहे है क्योकि पुरुषवादी मानसिकता से ग्रसित साम्प्रदायिक फांसीवाद पर हम सवाल खडा कर सके | जब इस्लामी साम्प्रदायिक फांसीवादी ताकतें मलाला को लड़कियों को शिक्षा देने की पैरवी करने से नाराज होकर गोली मार सकते है वही दूसरी तरफ हिन्दू सांप्रदायिक फांसीवाद ताकतों के दिशानिर्देशक संगठन राष्ट्रीय स्वयं सेवक संघ अपने निर्णय लेने वाली कमेटी में आज भी महिलाओ को भागीदारी नहीं दे सका है |

सम्मेलन के अगले क्रम में मानवाधिकार जननिगरानी समिति की प्रोग्राम डायरेक्टर शिरीन शबाना खान ने कहा कि बलात्कार की घटना महिला के विकास को सीमा में बांधने उसे सबक सिखाने उसके अस्तित्व को कुचल देने की मंशा से किया जा रहा है | समाज में महिला या पुरुष में से किसी के भी द्वारा किसी भी प्रकार के शोषण, अत्याचार, गैरबराबरी के खिलाफ आवाज उठाने पर न सिर्फ महिला को सबक सिखाने बल्कि उस पूरी विरादरी को अपने विरोध के लिए सबक सिखाने की मंशा से किया जा रहा है | आज समाज में बलात्कार की पीड़ित को ही दोषी बनाकर उसके साथ भेदभावपूर्ण व्यवहार किया जाता है| आज ऐसी पीड़ित महिला को अस्पताल से लेकर थानों तक और उसके बाद न्यायालय में भी पितृसत्तात्मक सोच के कारण बार बार जलालत झेलनी पड़ती है | बहुत सी रेप की घटनाए तो इसलिए सामने नहीं आती है क्योकि समाज उन महिलाओ को ही दोषी करार देता है और फिर उनका सामजिक अस्तित्व ख़त्म हो जाता है इसलिए महिलाये चुप रह जाती है |

इसी कड़ी में मानवधिकार जननिगरानी समिति के वरिष्ठ कार्यकर्ता मंगला प्रसाद ने कहा कि आज भी महिलाओ के स्वास्थ्य की स्थिति बहुत ख़राब है, सरकार द्वारा कई सरकारी योजनाये संचालित की है लेकिन वास्तविकता तो यह है कि यह सेवाओ तक उनकी पहुचं ही नहीं है | इसका सबसे बड़ा उदाहरण NRHM योजना है | जिसमे महिलाओ के लिए विभिन्न लाभकारी सेवाओ का प्राविधान है लेकिन महिलाओ को इस सन्दर्भ में कोई जानकारी ही नहीं है | स्वास्थ्य देखभाल सेवाओ को महिलाओं तक पहुचाने में लगे स्वास्थ्य कार्यकर्ता भी जातिवादी सोच का शिकार होते हैं | जिसके कारण वे दलित, पिछड़ी, आदिवासी महिलाओं तक इन सेवाओ को पहुचाने में भेदभाव करते है | परिणामस्वरूप आज भी मात्री मृत्यु की दर में बहुत कमी नही आई है | महिलाए किशोरिया खून की कमी, न्यून पोषण से पीड़ित हैं |

ग्राम्या संस्था की सचिव सुश्री बिंदु सिंह ने कहा कि महिलाओ को चौतरफा हिंसा का शिकार होना पड़ता है एक तो महिला होने के नाते वह दोयम दर्जे की जिन्दगी जीने को मजबूर है और वही उसे जाति विशेष का होने के कारण यह यातना और ज्यादा झेलनी पड़ती है | आज महिलाये सुरक्षित नहीं है लेकिन सबसे ज्यादा जो जाति में पिछड़ी, दलित है वो और ज्यादा असुरक्षित है | विभिन्न सर्वे के आंकड़े यह बताते है कि ज्यादातर महिला हिंसा के केस गाँव में ही होते है और वो भी दलित, पिछड़ी जातियों की महिलाओ के साथ | जब कोइ महिला अपने ऊपर हुए अन्याय के खिलाफ आवाज उठाती है तो उसे पहले उसके महिला होने के नाते रोका जाता है फिर उसके जाति विशेष होने के नाते रोका जाता है | जो भी न्याय दिलाने की इकाई है वह सभी मिलकर ऐसी महिलाओ की आवाज को दबाने का काम करते है |

सम्मेलन में महिला हिंसा के खिलाफ अपने संघर्ष को जारी रखने और निडर होकर उनके खिलाफ आवाज उठाने के लिए सावित्री बाई फूले महिला पंचायत एवं मानवाधिकार जननिगरानी समिति ने सोनभद्र की तेरह वर्षीय कंचन और साहस के साथ संघर्ष करते हुए मृतक मनीषा के माता-पिता श्री. रामजतन एवं आशा और चंदौली के मावन अधिकार कार्यकर्ता श्री. रामप्रसाद भारती को दलित महिलाओं के अधिकारों के समर्थन और सतत संघर्ष में अतुलनीय योगदान के लिए जनमित्र से सम्मानित किया | इस कार्यक्रम में कंचन और मनीषा के परिवार को यातना के विरोध में संघर्ष जारी रखने के लिए रुपये 5000-5000 का आर्थिक सहयोग दिया गया

इस कार्यक्रम में विभिन्न स्तरों पर महिलाओ के साथ की गयी बैठकों व उनसे चर्चा परिचर्चा के बाद महिलाओ की निकली समस्याओं के समाधान हेतु ज्ञापन तैयार किया गया जिसे राष्ट्रपति, प्रधानमंत्री व U N Women Cell व सभी सांसदों को भेजा जाएगा |
कार्यक्रम का संचालन सावित्री बाई फूले महिला पंचायत की संयोजिका श्रुति ने किया | धन्यवाद ज्ञापन सावित्री बाई फूले महिला पंचायत की सदस्या फरहत शबा खानम ने दिया |

Post by PVCHR.

Saturday, March 8, 2014

Women Day

Please come and participate:
https://www.facebook.com/events/644424255595223/646088632095452/?notif_t=plan_mall_activity

Post by PVCHR.

Weavers’ Villages in India Suffer TB Epidemic

http://world.time.com/2014/02/07/weavers-villages-in-india-suffer-tb-epidemic/#ixzz2shLCJqLY

(LOHATA, India) — This cluster of poor villages, long known for its colorful silk saris, now is known for something else: tuberculosis. Nearly half of Lohata’s population has it — some 100,000 people — and the community’s weaving tradition is part of the reason it is on the front line of a major Indian health crisis.
The area of Uttar Pradesh state is under unofficial quarantine because of the epidemic. Strangers rarely venture into these villages outside the ancient city of Varanasi. Even rickshaw drivers refuse to enter, turning away the few passengers looking for a lift.
The high rate of TB cases in Lohata is unusual, even for India, where the disease kills about 300,000 people every year. Poverty and malnutrition are factors, but the fact that so many people in Lohata are weavers also is significant, said Dr. J.N. Banavalikar, vice chairman of the TB Association of India, a government agency.
Thousands of sari weavers work all day in cramped rooms, breathing in minute threads that weaken their lungs and make them more susceptible. “They work in poorly ventilated rooms for hours, and that spreads germs very fast,” Banavalikar said.
India has made important strides in health in recent years, most recently by launching a successful polio vaccination campaign. But tuberculosis has remained a stubborn problem in India, which has more than a quarter of the world’s new TB cases.
Children are especially at risk.
Mumtaz Ali says he has no way to help his 4-year-old grandson, Anwar, who coughs throughout the day, spitting blood with each spasm.
“Doctors say he is malnourished,” Ali said. “They say we should give Anwar nutritious food. But the fact is, I cannot even afford two meals a day — forget about giving him milk and eggs. Only Allah can save us.”
The average income in Lohata is about 3,000 rupees per month ($48).
In many ways, Lohata’s fortunes have fallen with the decline of the sari industry, leaving many already vulnerable families destitute.
Shruti Naghvanshi, who works with Voice of People, a conglomerate of charity groups in Uttar Pradesh, said weavers used to produce about five saris per week. Now, due to changing fashions and a lack of raw materials, weavers are lucky if they make two per week.
Less weaving means more poverty and poorer nutrition, and TB’s toll on Lohata appears to be growing. About 12,900 people in the villages died of the disease in 2011, and about 13,700 died in 2012, according to Dr. S.P. Dubey, a health official in Uttar Pradesh who oversees the TB program. Statistics for 2013 are not yet available.
India has the highest incidence of TB in the world, according to the World Health Organization’s Global Tuberculosis Report 2013, with as many as 2.4 million cases. India saw the greatest increase in multidrug-resistant TB between 2011 and 2012.
Although the government has launched programs to combat the disease and offer free TB drugs, but there are serious nationwide roadblocks. Quacks with no training often treat TB patients, and pharmacists routinely give out antibiotics without prescriptions.
“These quacks give high-potency antibiotics which initially give them relief but in the long term, these people develop drug resistance,” said Dr. Surya Kant Tripathi, head of the Department of Pulmonary Medicines at King George’s Medical University in Lucknow, the state capital.
Another factor contributing to TB’s growing drug resistance: Many patients, weary of TB drugs’ harsh side effects, stop their treatment once they feel better instead of taking the full course.
Critics say the federal government’s anti-TB campaign is inadequate. Its centerpiece is a program that pays counselors and private groups to verify patients take their medicine, but counselors get paid only for those who complete the standard six-month course of treatment, so they have an incentive to lie when patients drop out.
Banavalikar, of the TB association, said that in some cases local officials fail to implement federal guidelines on making drugs widely available.
“Despite reprimanding the officials, we are yet to get positive results from them,” he said. “The government is doing its best. But we do not have labs to identify TB, particularly the drug-resistant strain. So, we do not know exactly the number of TB patients and how many of them are drug-resistant.”
Uttar Pradesh Health Minister Ahmad Hasan said it’s the federal government that is failing because it is not providing enough drugs to treat everyone.
“Unless we get medicine,” he asked, “how can we control TB?”
Those suffering from the disease also say they need more help.
Farzand Ali says he borrowed 50,000 rupees ($800) from his relatives when the condition of his son, 21-year-old Ghulam, deteriorated rapidly in 2012. He took his son to a specialized TB hospital in the Indian capital, New Delhi.
“After four months’ treatment, we came back,” Ali said. “We were told my son is infected with deadly strain of multidrug-resistant TB.”
Now, Ghulam is being treated in a state-run hospital, but Ali said it is not giving him the more expensive medication he needs.
It costs 10,000 rupees ($160) per month, but Ali earns just a pittance — as a weaver.
“Where will I get this money from?” he asked.


Read more: Weavers’ Villages in India Suffer TB Epidemic | TIME.com http://world.time.com/2014/02/07/weavers-villages-in-india-suffer-tb-epidemic/#ixzz2vOFwX6da

इस महि‍ला ने आमिर को यूं कि‍या इम्‍प्रेस, रातोंरात बन गई स्‍टार

http://www.bhaskar.com/article-hf/UP-VAR-amir-impress-woman-within-night-star-4544190-PHO.html?seq=1

Saturday, February 22, 2014

BENARASI DEATH NET


A report on suicide and malnutrition among weavers in Varanasi was prepared by the People’s Vigilance Committee on Human Rights in collaboration with ActionAid, an international anti-poverty agency. It said that about 175 weavers fell prey to financial hardships since 2002. The Economic Survey (2009-10) estimates that over 50 per cent weavers’ children are malnourished. There is a high prevalence of TB, particularly multi-drug resistant tuberculosis (MDR-TB). The survey also said that while the human development index of India is steadily improving, weavers and their children in Varanasi continue to die either by committing suicide or succumbing to malnutrition.