Thursday, 28 June 2012

Setting up Nuclear Power Plant at Fatehabad: agitation vs public interest


gfj;k.kk esa lwpukfoghu Hkw&Lokfe;ksa ds
ijek.kq la;a= fojks/kh vkanksyu dh [kqyrh ijrsa 

gfj;k.kk jkT; ds ftyk Qrsgkckn ds xksj[kiqj vkSj vklikl ds pkj vkSj xkaoksa dh tehu dks ljdkj blfy;s ysuk pkgrh gS ogka fctyh cukus ds fy;s ijek.kq ÅtkZ ls pyus okys fo”kkydk; la;a= yxk;s tk,a- ogka lryqt ls ikuh ykus okyh LoPN ikuh dh ,d cM+h ugj gS ftlesa vkus okys ikuh dks fctyh dh Vjckbu pykus ds fy;s bLrseky fd;k tk;sxkA tehu vf/kxzg.k dh izfØ;k vHkh iwjh ugha gqbZ gSA [kcj gS fd U;wfDy;j ikWoj dkiksZjs”ku vkWQ bafM;k us] tks fd Hkkjr ljdkj dk ,d miØe gS] gfj;k.kk ljdkj dh ekQZr vkxkeh 17 vkSj 18 tqykbZ dks tulquokbZ ds nkSjku mu fdlkuksa dks eqvkot+s dk #i;k ckaVus dk dk;ZØe r; fd;k fd;k gS tks fd vf/klwpuk ds ckn dkuwuu vf/kxzfgr dh tkus okyh tehu ds Lokeh gSa- ekywe gqvk gS fd bl dke dks vatke nsus ds fy;s ljdkj us 760 djksM+ #i;s dh /kujkf”k dk bartke Hkh dj fy;k gS- xksj[kiqj ds Hkw&Lokeh fiNys 18 eghuksa ls bl ^dBksj* ljdkjh fu.kZ; ds fo#) ,d ,slk uSfrd ;q) NsM+s gq, gSa ftlds rgr os 1503 ,dM+ Hkwfe dks ijek.kq la;a= yxkus ds fy;s ugha nsuk pkgrs- dsUnz ljdkj vkSj Hkkjr ljdkj ds ijek.kq ÅtkZ foHkkx ds v/khu dk;Zjr U;wfDy;j ikWoj dkiksZjs”ku ls gq, djkj ds rgr gfj;k.kk ljdkj us Hkw&vf/kxzg.k ls ysdj eqvkot+k ckaVus rd dh izfØ;k vkSj ijek.kq la;a= dh LFkkiuk dk jkLrk [kksyus ds fy;s t:jh iz”kkldh; t:jrsa dqN gn rd rks iwjh dj yh gSa vkSj ckdh ds fy;s dkjZokbZ gks jgh gS- ijek.kq ÅtkZ ls fctyh iSnk djus okys la;a=ksa dh LFkkiuk dks ysdj lu 1977&78 ls gh ns”k esa fojks/k dh gok cguh “kq: gks xbZ Fkh tc fnYyh fLFkr tokgjyky usg: fo”ofo|ky; esa lsaVj QkWj lkbal ikWfylh ds izksQSlj /khjsUnz “kekZ us mRrjizns”k ds ftyk cqyUn”kgj esa ujksjk xkao esa xaxk unh ds fdukjs yxus okys ijek.kq la;a= dks yxkus dk fojks/k fd;k Fkk- mudk fojks/k] ftlesa vusd Nk=ksa us Hkh lfØ; :i ls fgLlk fy;k Fkk] dkQh eq[kj vkSj rhoz Fkk- ns”k esa ml le; ;g ubZ ckr Fkh- cqf)thfo;ksa ds bl fojks/k dks O;kid tuleFkZu gkfly ugha gqvk Fkk blfy;s ljdkj us ijek.kq ,taMk tkjh j[kk- ujksjk esa ijek.kq ÅtkZ la;a= yxk;k x;k tks vkt Hkh pkyw gS- blesa ljdkj dh dksbZ ftn vFkok cqf)thfo;ksa dh ckr dks xyr lkfcr djus tSlk dqN ugha Fkk- ogh] [krjksa okyh iqjkuh ckrsa mBk;h xbZ Fkha vkSj dky&dfYor gksus dh vugksuh&lh laHkkouk,a O;Dr dh xbZ Fkha- [kqnk ds [kSj ls ugha cfYd ijek.kq bathfu;jksa dh gksf”k;kjh vkSj ubZ rduhdksa dh miyC/krk ,oa mi;ksx dh otg ls gh ujksjk la;a= vkt rd lqjf{kr jgk gS- ls¶Vh vkWfMV fjiksVsaZ &;fn mu ij Hkjkslk fd;k tk;s rks] ;g crkrh gSa fd ujksjk IykaV dk ls¶Vh fjdkMZ iz”kaluh; Lrj dk jgk gS-  

ujksjk la;a= dh LFkkiuk ds dqN le; ckn vejhdk esa Fkzh&ekby vkbyS.M esa fLFkr ,d ijek.kq ÅtkZ pkfyr fctyh la;a= esa ls bathfu;jksa dh vlko/kkuh ls gqbZ cM+h nq?kZVuk ds ckn jsfM;ks,fDVo xSlksa dk fjlko gqvk ftlls dqN ekSrsa gqbZa vkSj vklikl ds okrkoj.k esa jsfM;ks/kfeZrk Hkh QSy xbZ FkhA blds ckn lu 1980 ds n”kd ds var esa lksfo;r :l esa psuksZckby ds ijek.kq ÅtkZ la;a= esa gqbZ nq?kZVuk vc rd dh lcls Hk;kud ekuh xbZ gS ftlesa fj;sDVjksa dks fuf’Ø; djus ds reki mik; csdkj fl) gq, vkSj var esa muij ØaØhV dh eksVh pknj fcNkdj ?kkrd jsfM;ks/kehZ rRoksa ,oa xSlksa ds fjlko dks ^lhy* fd;k x;k- [kSj eukb;s fd fj,DVj dk esYVMkmu ugha gqvk vU;Fkk ijek.kq baZ/ku ds vfu;af=r fo?kVu ls bruh xehZ iSnk gksrh fd /kjrh dh ^dksj* Hkh izHkkfor gksrh- ;wa rks blds ckn nqfu;k esa ijek.kq fctyh mRiknd la;a=ksa esa dbZ NksVh nq?kZVuk,a gqbZa ysfdu ,d o’kZ ls dqN vf/kd le; gqvk tc tkiku esa Qqdqf”kek esa fLFkr ijek.kq fctyh?kj ,d cM+s izkd`frd gknls dk f”kdkj gqvk- iz”kkar egklkxj esa }hi ds iwohZ fdukjs ij fLFkr ijek.kq la;a= lwukeh ygjksa dh pisV esa vk x;k ftlls blds fj,DVj dks gkfu gqbZ Fkh- ifj.kkeLo:i la;a= ls Hkkjh ek=k esa jsfM;ks,fDVo inkFkksaZ dk mRltZu gksus yxk vkSj og vklikl ds bykdksa esa gok ds cgko ds lkFk QSyus yxkA “kqØ ;g jgk fd gok dk cgko if”pe ls iwoZ dh vksj Fkk vFkkZr leqnz dh vksj] vU;Fkk vkcknh vkSj /kjrh ij ekStwn vU; thou Hkh bldh pisV esa vkrs- bl nq?kZVuk dh otg ls u dsoy i;kZoj.k vkSj HkkSfrd lalk/kuksa dh Hkkjh rckgh gqbZ Fkh oju dkQh vkfFkZd uqdlku Hkh gqvk- bl nq?kZVuk ds dkj.kksa dks le> fy;k x;k gS- vc VsDuksykWth esa okafNr ifjorZu djds bls vf/kd lqjf{kr djus esa enn feysxh- ifj.kkeksa ij O;kid “kks/k vkSj leh{kkRed dke fiNys ,d lky esa gqvk gS ftlds ckjs esa VsDuhdy fjiksVsaZ rks cuh gh gSa] nqfu;k dh ukeh “kks/k if=dkvksa &tSls fd lkbal vkSj uspj] esa Hkh bl ckjs esa vusd fjiksVksaZ vkSj leh{kkRed ys[kksa dk izdk”ku fd;k x;k- Qqdqf”kek nq?kZVuk dh bl lky gqbZ igyh cjlh ij fQj ls vusd leh{kkRed ys[kksa dk izdk”ku ;g n”kkZrk gS fd ijek.kq bathfu;jksa vkSj oSKkfudksa ds vUrjk’Vªh; leqnk; us bls fdruh vgfe;r nh gS-

Qqdqf”kek nq?kZVuk ds ckn ls tkiku dh ljdkj us ;g izfrKk yh gS fd ns”k esa ekStwn lHkh ijek.kq la;a=ksa dks ,d&,d djds can fd;k tk;sxk vkSj muds eycs dks lqjf{kr fBdkus ij nck fn;k tk;sxk- blds fodYi ds rkSj ij ns”k esa lkSj ÅtkZ ds O;kid bLrseky ij tksj fn;k tk;sxk- vc gksrk D;k gS vkSj fdruk fd;k tkuk laHko gS ;g rks vxys nks&rhu n”kdksa ds ckn gh crk py ldsxk ysfdu Qqdqf”kek ijek.kq la;a= dh nq?kZVuk us nqfu;k Hkj esa ijek.kq ÅtkZ ds izfr vusd ljdkjksa dk eksgHkax djus] fodYiksa dks dkjxj cukus] u;s fodYi <wa<us] ekStwnk ijek.kq la;a=ksa ds izfr uhfr;ksa &lqj{kk vkSj u;s la;a=ksa dh LFkkiuk laca/kh] iz;qDr baZ/ku ds eycs dks fBdkus yxkus tSlh leL;kvksa dh leh{kk vkfn tSls elyksa dks iquxZfBr djus ds fy;s rks izsfjr fd;k gh- ;s dksbZ de xaHkhj fo’k; ugha gSa] [kklrkSj ij Hkkjr tSls fodkl”khy ns”kksa ds fy;s tgka u;s ijek.kq ÅtkZ la;a=ksa dks yxk;s tkus dh t:jr vkSj Hkw[k vHkh cjdjkj gS- ysfdu t:jr vkSj ikWfylh ds elys bruh vklkuh ls ugha lqy>rs ftruk vketu lksprk gS- blds ntZuksa igyqvksa tSls fd rduhd dk Lrj] vuqla/kku ,oa fodkl dh {kerk,a vkSj laHkkouk,a] vkSj i;kZoj.k dh lqj{kk tSls elyksa ij lkekftd] vkfFkZd vkSj dwVuSfrd elyksa ls igys gh ppkZ gks tkrh gS- la;ksx gh gS fd bUgha fnuksa Hkkjr dh rsth ls fodkl”khy vFkZO;oLFkk ÅtkZ dh deh tSls elyksa dks >syus ds ckn ;g tksj nsus ij vkenk gqbZ utj vkth gS fd ijek.kq ÅtkZ dk bLrseky djds vf/kd fctyh dk mRiknu fd;k tk;s- fctyh mRiknu ds fy;s dks;ys vkSj [kfut rsy ,oa xSl ls pyus okys ÅtkZ mRiknu la;a=ksa dh viuh lhek,a vkSj rduhdh {kerk,a gksrh gSa- ns”k esa ijek.kq ÅtkZ dk fodYi tc vpkud vklku utj vkus yxk Fkk rHkh rfeyukMq esa daqnudqye vkSj egkjk’Vª esa tSrkiqj esa O;kid vkSj tksjnkj tuvkanksyu blds fojks/k esa mB [kM+s gq, ftUgsa dkcw djus esa ljdkjh veys dks dkQh oDr vkSj tksj yxkuk iM+k Fkk- KkrO; gS mDr nksuksa LFkkuksa ij la;a=ksa dk fMtk;u vkSj ijek.kq baZ/ku :l ls ,d le>kSrs ds rgr izkIr gksuk gSA blh flyflys esa gfj;k.kk esa ftyk Qrsgkckn ds xksj[kiqj xkao dh Hkwfe esa yxus okys ijek.kq la;a= dks ysdj tufojks/k mB [kM+ gqvk Fkk ftls [krjksa vkSj gkfy;k Qqdqf”kek ds lanHkZ esa dqN “kfDr izkIr gqbZ- ns[kk tk;s rks rjDdh ds fy;s ÅtkZ dh t:jrsa iwjh djus ds fy;s ns”k ds rduhdhfon lHkh lalk/kuksa dh miyC/krk] i;kZoj.k ij blds laHkkfor vljksa vkSj lekt dh izfrfØ;k dk iwokZdyu djds gh dke “kq: djrs gSa- fctyh ds fcuk fdlh Hkh izdkj dk e”khuh dke vklku ugha gksrk- lHkh tu lqfo/kkvksa dh ekax djrs gSa ftUgsa lqfuf”pr djus ds fy;s ikWoj dh t:jr iM+rh gS- mPp oksYVst+ vkSj vkSj “kfDr yks&ÝhDosUlh ij gh fctyh ykbuksa ls nwjorhZ bykdksa rd Hksth tk ldrh gS- lksyj iSuYl ls gkbZ oksYVst+ dh ikWoj iSnk ugha dh tk ldrh- bls vke tu dks le>uk t:jh gS- bysfDVªdy ikWoj iSnk djus esa vHkh rd lksyj la;a=ksa ds fy;s mPp {kerk okys iSuYl dk fodkl ugha fd;k tk ldrk gS- oSls Hkh vketu dh tkudkjh dk Lrj vkSj le> ijek.kq oSKkfudksa vkSj bathfu;jksa dh cfuLir vR;kf/kd U;wure Lrj dk gksrk gS vkSj muesa bl ckjs esa fu.kZ; ysus dh {kerk Hkh ugha gksrh- ysfdu ijek.kq bathfu;jksa vkSj turk ds chp tc ljdkj vkrh gks vkSj ns”k esa turkaf=d O;oLFkk gks yksxksa ds fojks/k ls fuiVus ds fy;s rkdr dh ugha cfYd cqf)pkrq;Z dh t:jr gksrh gS- ,slk ugha gS fd turkaf=d ns”kksa esa vketu fcYdqy csodwQ fdLe dk gksrk gS vFkok mldh tkudkjh ds Lrj dks U;wu ekudj mldh jk; dks [k+kfjt dj fn;k tkrk gS cfYd laokn vkSj rduhd ds izn”kZu ds jkLrs ls tulgefr tqVkus dh izfØ;k “kq: dh tkrh gS- vketu ds izfrfuf/k;ksa ls tkudkjh dks lk>k fd;k tkrk gS rkfd tksf[ke vkSj Qk;ns ds varj dks Bhd ls le>k tk lds- blh flyflys esa blh twu ekg esa fglkj esa fglkj izsl Dyc ds lnL;ksa ds lkFk foKku izlkj uked laLFkk us ,d dk;Z”kkyk dk vk;kstu fd;k Fkk tksfd miyC/k tkudkjh ds vuqlkj T;knk dkjxj lkfcr ugha gqvk- blesa pksfV ds ijek.kq bathfu;kjksa dh Hkkxhnkjh ugha gqbZ vkSj yksdfiz; rjhds ls i=dkjksa dks ,slh tkudkjh nh xbZ ftlds ckjs esa vf/kdrj dks igys ls ekywekr gkfly Fkh- dksbZ Hkh tkudkjh ,slh ugha Fkh ftls i=dkj ca/kq baVjusV ij lfQZax djds xwxy tSlh ikiqyj oSclkbV ls gkfly djus esa vleFkZrk eglwl djrs gksa-

gfj;k.kk esa ijek.kq la;a= dks ysdj bl le; izHkkfor yksxksa esa gh vkØks”k fn[kk;h nsrk gS vkSj fNViqV rkSj ij dqN cqf)thfo;ksa us bl ekeys dk v/;;u djds viuh jk; Hkh nh gS] ysfdu ljdkjh ra= ds lkeus ;s iz;kl “kfDrghu vksj fu’izHkkoh izrhr gksrs gSa- pan cqf)thfo;ksa us tks dgk gS mldk lkj ;g gS fd ,d rks Hkw&Lokfe;ksa dh tehu ds ,ot+ esa eqvkot+s ds :i esa nh tkus okyh okyh /kujkf”k i;kZIr gksuh pkfg;s vkSj nwljk ;g fd Hkwfe ls cs&n[ky gksus ds ckn orZeku Hkw&Lokfe;ksa vkSj mudh Hkkoh ihf<+;ksa ds fy;s vkthfodk ds lapkyu ds rkSj ij ,d iSdst+ fodflr fd;k tk;s tks fd ,d le>kSrk nLrkost] vFkkZr eseksjsUMe vkWQ vaMjLVsafMax]ds :i esa rS;kj gks- nksuksa i{k] vFkkZr ,d vksj rks U;wfDy;j ikWoj dkiksZjs”ku ds vf/kdkjh vkSj nwljh vksj tui{k ds pquhank izfrfuf/k bl ij gLrk{kj djsa xokg ds rkSj ij ftldh e/;LFkrk gfj;k.kk ljdkj djs- bl nLrkost dks dkuwuh rkSj ij ekU;rk gks rkfd dksbZ Hkh i{k ckn esa eqdj u tk;s- ,e-vks-;w- dk izk:i tkudkj yksx rS;kj djsa ftls dkuwufonksa dh lEefr Hkh feys- ns[kk x;k gS fd cM+h ifj;kstukvksa esa mtM+us okys yksxksa ds fy;s vHkh rd iquLFkkZiuk ds uke ij dksbZ ,slk iSdst fodflr ugha fd;k x;k gS ftlds lgkjs rRdkfyd rkSj ij izHkkfor yksx vkSj mudh Hkkoh ihf<+;ksa dks viuh vkthfodk pykus ds fy;s fdlh fdLe dk vHkko vkSj deh eglwl u gks- vkthfodk dk LFkk;h lzksr fNu tkus ds ckn Hkh os u;s lzksr ds lgkjs vkfFkZd l”kDrrk gkfly dj ik;sa- blds fy;s muesa rduhdh vkSj jkstxkjksUeq[k f”k{kk dh vksj izsfjr djds l{ke cukuk gksrk gS- gekjs lektfoKkuh] vFkZ”kkL=h vkSj ;kstukdkj brus detksj rks ugha gks ldrs fd ,d vkn”kZ iquLFkkZiuk iSdst dk izk:i rS;kj u dj ik;sa\

[kSj] xksj[kiqj vkSj iM+kSlh xkaoksa dh Hkwfe esa u;k U;qfDy;j ikWoj IykUV u yxkus gsrq tukØks”k dh /kqjh bl le; xksj[kiqj xkao gS tks fd gfj;k.kk esa f”kokp xks= ds tkVksa dk ^rik* ekuk tkrk gSA f”kokp xks= ds yksxksa dh [kki ds bl eqf[k;k xkao ls gh buds lHkh egRoiw.kZ ekeyksa ij ppkZ gksdj QSlys fy;s tkrs gSaA bu xkaoksa ds eqf[k;k fiNys 18 eghuksa ls Hkh T;knk le; ls Qrsgkckn ftyk eq[;ky; ds dk;kZy; ds lkeus “kkafriwoZd /kjus ij cSBs gq, gSa- “kkjhfjd v{kerk dh otg ls /kjus ij cSBus okys yksxksa esa ls rhu O;fDr;ksa dh ekSr Hkh vc rd gks pqdh gS- ljdkjh izfrfuf/k;ksa ls okrkZ ds vusd nkSj Hkh gq;s gSa- ljdkj vius ,taMs ij dk;e gS vkSj mrjksRrj dkjZokbZ dks vkxs c<+krh jgh gS tcfd tuizfrfuf/k;ksa dk dguk gS os ,d bap Hkwfe Hkh ijek.kq la;a= yxkus ds okLrs nsus dks rS;kj ugha gSa- xkM+h vVdh gqbZ yxrh gS- u rks ljdkj viuk joS;k vkSj ;kstuk cnyus dks rS;kj gS vkSj u gh xkaooklh iqj[kksa ls pyh vk jgh Hkwfe dh LFkk;h fefYd;r NksM+us dks rS;kj utj vkrs gSa- Hkw&Lokfe;ksa ds izfrfuf/k;ksa us gky gh esa vius vkØks”k dks ,d u;k eksM+ fn;k gS ftlds rgr laiw.kZ gfj;k.kk esa ftyk Lrj ij viuh lksp ds izfr leFkZu gkfly djus ds fy;s os fe=ksa ds lkFk foe”kZ ds fy;s cSBdksa dk vk;kstu djsaxs- ,slh nks&pkj cSBdsa ukjukSy vkSj jsokM+h ftyk eq[;ky;ksa ij gks xbZ gSa ftuesa os ,d ,sls ekud ipsZ dk forj.k djrs ik;s x;s gSa ftldk etewu ijek.kq ÅtkZ ds [krjksa ds ,sfrgkfld vkdyu ds vykok blds vkfFkZd ,oa lkekftd ljksdkjksa ds ckjs esa tkudkjh;qDr gS- ;g dsoy ladfyr tkudkjh gS ftlls bls tqVkus okyksa ds rduhdh vkSj oSKkfud vYiKku dk irk pyrk gS- bl ipsZ dks ,d Lrjh; nLrkost ugha ekuk tk ldrk] ysfdu viuh ckr dks fyf[kr rkSj ij is”k djus dk ;g ,d ekU; tfj;k rks gS gh- bl ipsZ esa nh xbZ tkudkjh dk v/;;u djus ls irk pyrk gS fd blds ys[kd vFkok ys[kdx.kksa us ijek.kq ÅtkZ ls lacaf/kr dsoy ,d gh i{k dks mtkxj fd;k gS- og Hkh T;knkrj dsoy rhu nq?kZVukvksa &Fkzh ekby vkbyS.M ¼vejhdk½] psuksZckby ¼lksfo;r :l½ vkSj Qqdq”khek ¼tkiku½ ds lanHkZ esa- ladyudrkZvksa dks Hkkjr ds ijek.kq ÅtkZ laLFkkuksa ds ckjs esa dksbZ [kkl tkudkjh ugha feyh gksxh D;ksafd ;gka budh xfrfof/k dks T;knkrj Nqik dj j[kk x;k gS- laln esa Hkh budk ctV dHkh is”k ugha gksrk vkSj u gh ppkZ esa vkrk gS- dsoy ijQkesaZl ctV gh lnu ds iVy ij j[k fn;k tkrk gS ftls ,der ls vdlj fcuk ppkZ ds Lohdkj dj fy;k tkrk gS- ;g egdek “kq: ls gh iz/kkuea=h ds lh/kk fu;a=.k esa jgrk vk;k gS- [kSj] blesa xksj[kiqj vkSj vklikl ds xkaoksa ds fdlku Hkw&Lokfe;ksa dk rks dksbZ dlwj ugha gS] ysfdu ;g dkfcys xkSj gS fd Hkkjr esa lu 1978 ds ckn ls pys pkj&ikap tuvkanksyuksa ds ckoywn vHkh rd bl egdesa esa VªkLisjsalh uke dh dksbZ pht vfLrro esa ugha vk;h gS- lHkh ckrsa lqj{kk ds uke xksiuh;rk ds yckns esa fyiVh jgh gSa- vkf[kjdkj vius ns”k ds LFkk;h fuoklh vkSj ftEesokj ukxfjdksa ls] [kklrkSj ij ml voLFkk tcfd mudk thou vkSj Hkkoh ihf<+;ksa dk vfLrRo ,oa vkthfodk nkao ij yxh gks rks vkeus&lkeus cSB dj tkudkjh &[kklrkSj ij rduhd vkSj lqj{kk ls lacaf/kr] lk>k djus esa D;k ,rjkt+ gks ldrs gSa\ ijek.kq la;a= ds fy;s p;fur {ks= esa LFkk;h :i ls izHkkfor gksus okys leqnk;] O;olk;h vkSj ogka ls vU; dkjksckj djus okys ukxfjdksa dks ;g laoS/kkfud vf/kdkj ¼lwpuk ds vf/kdkj ds rgr½ rks gS fd os ;g tku ysa fd izLrkfor ijek.kq la;a= dk fMt+k;u fdl izdkj dk gksxk] mlds fy;s iz;qDr rduhdksa dk Lrj dkSu lk gksxk] yxk;h tkus okys la;a=ksa dh lqj{kk dk Lrj dSlk gksxk vkSj D;k ;s Bhd ls tkaph&ij[kh xbZ rduhdsa gksaxh vFkok ,dne u;s izdkj dh ftudk ls¶Vh ysoy vHkh r; fd;k tkuk ckdh gS\ tkfgj gS xksj[kiqj bykds ds fdlkuksa vkSj muds i<+s&fy[ks rcdksa esa Hkh bl ckjs esa dksbZ [kkl le> ugha gksxh vU;Fkk tks nLrkost os vc ldqZysV dj jgs gSa mlesa bu iz”uksa dks t:j mBk;k x;k gksrk- ;g gky rks rc gS ÅtkZ ij “kks/k ,oa fodkl rFkk blds bLrseky ls ikWoj tsujs”ku dk dk;Z vHkh rd futh m|ksxifr;ksa ds gkFk esa ugha x;k gS- ;g Hkh le> esa ugha vkrk fd vHkh rd gfj;k.kk dk izcq) oxZ tuvkØks”k dh vxqokbZ esa u lgh ysfdu lacaf/kr eqíksa ij fu’i{k vkSj fu’diV jgdj ckrphr esa Hkkxhnkjh ds fy;s dksbZ igy rks djrk- ;g Hkh dkfcys xkSj gS fd gfj;k.kk esa ikap fo”ofo|ky;ksa ds gksrs gq, bl pfpZr eqís ij vHkh rd dksbZ vdkneh; okrkZyki] laxks’Bh vFkok cgl ugha gqbZ- lquk gS fd U;wfDy;j ikWoj dkiksZjs”ku us izHkkfor bykds esa ijek.kq ÅtkZ ds Qk;nksa ds ckjs esa loZlk/kkj.k dks lwfpr djus ds fy;s dqN ek=k esa izpkj lkexzh dk forj.k djok;k Fkk tks fd uk&ekdwy vkSj uk&dkQh ekuk x;k- gfj;k.kk ds fo”ofo|ky;ksa esa vPNh oSKkfud if=dkvksa &tSls fd fQft+dy jhO;w ySVlZ] uspj] lkbal vkSj djaV lkbal] [kjhnus ij yk[kksa #i;s izfro’kZ [kpsZ tkrs gSa ysfdu ;gka ds v/;kid oxZ dks vius ipksaZ ds fy;s bu if=dkvksa esa jsQjsal <wa<us vkSj ;nk&dnk yksdfiz; if=dkvksa vkSj v[kckjksa esa buds lgkjs ¼;wa dgsa fd udy ekjdj Hkk’kkUrj djds½ ys[k fy[kus ls Qqjlr feys rHkh rks os vius izns”k dh xaHkhj oSKkfud pqukSfr;ksa ds ckjs esa fopkjiwoZd dqN fy[ksaxs ;k viuh jk; nsaxs- yxrk gS os Hkh ukSdj”kkg oSKkfudksa dh rjg ukSdj”kkg ekLVjksa ljh[kk O;ogkj djus esa gh lqdwu eglwl djus yxs gSa-

bl le; xksj[kiqj vkSj vklikl ds xkaoksa esa ijek.kq ÅtkZ dks ysdj mDr eqíksa ij xaHkhj ppkZ djus dh t:jr gS u fd iz”kklfud e”khujh dk bLrseky djds Hkw&Lokfe;ksa dks nckus dh dksf”k”kksa dks rst fd;k tk;s- muds lkFk Hkkxhnkjh vkSj iquLFkkZiuk iSdstksa dh ppkZ djus dh t:jr gS u fd tkudkjh ds muds Lrj dh f[kYyh mM+kus vkSj mUgsa lwpukfoghu j[kus dh- blds lkFk gh xksj[kiqj ds fdlkuksa dh ;qok ih<+h dks ;g tku ysuk pkfg;s fd ljdkj vkSj dkuwu ds gkFk cgqr yacs gksrs gSa- blfy;s losZ ds fy;s xkao esa x;s rglhynkj vkSj vU; dfeZ;ksa dks ?ksjus vkSj canh cukus ls mudh tehu ds vf/kxzg.k dk bjknk ljdkj NksM+us okyh ugha gS- lHkh yksxksa dh t:jrksa ds fctyh iSnk djuk t:jh gks x;k gS- vU; dksbZ fodYi cprk ugha gS] blfy;s tksf[ke rks mBkuk gh iM+sxk] vc pkgs og U;wfDy;j ikWoj IykaV ds :i esa gks ;k Bksdj [kkdj fxj dj ejus ls-

Innovative strategy needed to deal with agitation
against proposed nuclear power plant at Fatehabad
By looking at the art of naming itself as national level political party with registration with the Election Commission of India, the actual status of a few was effectively found smaller or medium that acclaimed by many in India. By having only marginal support in the electorate with some populist announcements these political parties had the chance to elevate themselves on a few occasions to assume power and the seat of the Government in a State of the Union of India. What mechanism do the parties really adopt for announcing decisions on issues of national importance that may be as critical as taking to modern outlook towards new-age science and technological devices for ensuring survival of a nation? For example, take a considered stand of the Indian National Lok Dal on continuing protest against setting up of a nuclear power plant in district Fatehabad of Haryana. If ever set up, it will become the first of its kind north of Rawatbhata in Rajasthan and according to plans of the Nuclear Power Corporation of India Ltd. (NPCIL), may be made operational by 2015. The Corporation is an engineering and power producing arm of the nuclear establishment of India, which is famous for everything than transparency and sharing information with the people. Its supremos directly report to the Prime Minister of India. Its budget is never discussed in the Parliament of India by the representative of the Republic. Instead, an annual performance budget at the time of the Budget Session of the Parliament is placed on the table of the House that is approved without any comments ever since the Department of Atomic Energy came to be established by the government of India. No doubt, it has functioned with illustrious Heads such as Homi Jehangir Bhabha whom Nehru used to like very much. The establishment has run on its reputation of ably handling the nuclear science and technology in India, but its functioning remains shrouded in a thick veil more in the name of security and diplomacy than openness. In this scenario even the expression of doubts about the safety of the people and other form of life in the hinterlands of the proposed giant nuclear reactors such as Jaitapur (Maharashtra), Kundankulam (Tamil Nadu) and Fatehabad (Haryana) have become questionable. It is also not known if at any stage the representative of INLD were ever taken into confidence and consultations.
Secondly, the acumen of the political parties in understanding the complex issues related to science and technology with regard to nuclear energy is questionable as regional level political parties cannot be expected to have on its cadre or on listed service independent and highly knowledgeable consultants for taking sound advice. As of now, 1503 acres of agricultural land stands notified for acquisition and subsequent payment of money in cash to the farmers living mainly in Gorakhpur village as well as four other villages in its vicinity. A few units of an indigenously developed pressurized heavy water reactor are proposed to be installed at the Gorakhpur site. This has generated a wave of fear ever since the public announcement on this issue. The farmers, whose land has come under the hammer have been protesting for over 22 months against the decision of the government for acquisition of the agricultural and fertile land and asking for withdrawal of the decision fearing that it may cause irreparable damage to the life and land if ever a major accident occurs releasing into atmosphere radioactive gases.
It is well known that political parties cannot jeopardize their political future by making wrong judgements on projects that ensure economic progress of the people, particularly the power generating projects on which the progress of the people has almost become dependent if the new generation have to take up new kind of jobs. It was gathered that the said decision by the top guns within the INLD, which seem to favour the general opinion of the older generation of farmers of Gorakhpur and surrounding villages, was taken in consultation with the members of the Political Advisory Committee of the party. The stand taken by the INLD, considering its face value, does not look like a regular line of protest and disagreement with the incumbent political party that has now run the Govt of the State for a second term.
A fresh news report that appeared in a section of the Press (entitled –‘Nuke plant will put many lives at risk: INLD’, The Hindustan Times, 1 July 2012) has again brought the issue on the hot plate in the wake of the agitation recently assuming a new form under Shri Hans Raj Siwach, the Headman of Gorakhpur. The Committee headed by him has launched a public contact program to garner support from other corners of Haryana. Obviously, it does inspire neither the NPCIL nor the supremos of the Congress party that runs the affairs of the State. The dialogue between the State, NPCIL, other political groups and the representative of the affected farmers nowadays stands off a compromise. Guarantee for an accidental leakage never to occur in future spewing radioactive substances in the vicinity cannot be given by the authorities of the NPCIL. Thinking on these lines is not only undesirable but also impracticable by any means viewing the history of the nuclear energy producing power plants across the countries of the world. Even the awareness program run by the governmental agencies and distribution of public information literature have not pacified the farmers who ever remain apprehensive about the safety aspects as well as issues of livelihood. An amicable solution seems a farther goal. It looks as if the mind and vision of a small number of intelligentsia of the State has become atrophied otherwise there could have been public seminars and symposia covering the issues of nuclear energy and its various aspects. The Society for Peoples Advancement, Technology & Heritage (SOPATH), Rohtak is of the view that the State of Haryana should not let the nuclear power plant slip through hands unless the people are made to understand the risk vs benefit ratio. SOPATH is also of the view that an MOU need to be signed between the Govt on the one hand and the representatives of the affected farmers, on the other that may cover all the aspects on which the latter have shown increased anxiety and fear. The deal -sort of a package, needs to also ensure issues of the livelihood in the long term once the farmers get devoid of their ancestral lands. It is worrisome as to why the agencies of Govt have failed to come up with some innovative solutions and why the confrontation could not have been avoided?
The recent crises of shortage of power in the state has invoked enough courage in INLD to launch –following public outrage, agitations in front of  the coal fired power plants. It does not seems that the INLD people have learnt a lesson from the crises and still harping against the nuclear energy. It has now been reported in the press that the DC of Fatehabad, in an address to the farmers, assured of a good package.

Do we need Aamir’s programs to shake us ?

Aamir in his episodes on ‘Satyamev Jayatay’ has accomplished remarkable feats so far in attracting attention of the people of not only India but also Pakistan towards issues that affected our daily life yet ignored in seriousness and searching effective solutions, so far. Doordarshan, the Govt.’s arm of visual and electronic communication should have thought and done much earlier this type of program. It is again of concern that Star TV and not Doordarshan have telecast the program inspiring million of people of all shades, castes and creed. The program, shaped by ‘thorough research’ into the subject, seems to have been objectively focusing on the issues but its edited versions and the final material for telecast sometimes becomes a cause of sharp and belligerent comments from across States of India such the episode on ‘Honor Killings’ (3rd June 2012). That is another issue but the last episode on the chemical pesticides and its harmful effects of diverse nature on the health of both the environment and life on our part of the Earth viz. India, has inspired people to take action on such fronts as could not have been earlier envisaged. However, there was hardly scientifically and experimentally provable anything in Aamir’s program that was not formerly and generally unknown to the experts as well as the people. In spite of this people and Governments not only have taken notice and shown sudden interest for reverting to the organic farming and associated issues but also, as follow up, organized meeting, particularly in cotton active and agro-climatic zones of Haryana.

For example a few recent news items, which appeared in The Hindustan Times, Dainik Jagran and Dainik Bhaskar entitled ‘Aamir’s show on pesticides rings bells in Haryana, dikl ij Hkh fn[ksxk ^lR;eso t;rs* dk vlj] Fkkyh dks ^tgj* eqDr djus mrjh [kki vkSj vc d`f’k fe= dhVksa dks cpkus mrjsaxh [kki iapk;rsa (Haryana editions all dated 27 June 2012), respectively, speak about the impact of the program on the people. Certain NGOs, individuals and interested group of people in both Haryana and Punjab in addition to HAFED (Haryana Agricultural Federation) have been clamoring for years for adoption of sustainable agricultural and horticultural practices sans inorganic pesticides - highly toxic to the health of the environment with irreversible impact on humans causing cancer and damage to internal organs apart from increasing diseases load on the nation.  One the one hand we seem to have increased production of food grains but on the other we harbored horde of diseases of both known and unknown origin. Direct consumption of insecticides has been a major cause of suicides among the population, particularly in families of the farmers, in the agricultural belts of the country.  Use of pesticides in agriculture has polluted our soil, entered the food chain and poisoned the underground water sources that can only be reverted to their former health by adopting organic farming. Our studies into the history of agricultural practices in India time and again warned us not to follow the model of the West propagated by the MNCs having great commercial push. Marketing strategies of these MNCs and their Indian subsidiaries worked into deep agro-climatic zones of India and lured farmers through subsidies and monetary gains. In the name of banishing hunger and alleviating poverty, through easy bank loans and acceptance of land as guarantee for long term loans, also on farm machinery, pushing for water intensive crops and ending up as producing enough surplus for feeding  their own industries in the food processing sector, our traditional agricultural practices were virtually destroyed. We neglected our own draught animals such as bullock and the camel, poisoned our cattle feed and spoiled the purity and taste of our milk. In spite of having bumper crops, malnutrition is rampant, deaths from hinterlands and environmentally degraded areas from the eastern India and deep Maharashtra became a subject of reporting in the media, which occurred mainly due to deprivation, malnourishment and hunger. Occupational hazards due to consistent and widespread use of insecticides and pesticides including evidence for congenital malformations in the newborn reported from southern India and elsewhere were investigated by the top health and medical research agencies of the country. The issues were widely reported in both the general and scientific media for decades but effective action in banning the production, distribution and usage of these poisons and workable solutions or remedial action was only limited to treatment but no prevention and evaded the attention of the public.

What are of concern is the level of response and the swiftness of action of both the people as well as Haryana Govt. towards action following the Aamir’s program on ‘Satyamev Jayatay’. In spite of the fact that activists and certain NGOs have been working hard for a few years for attracting attention of both the people and the governments and making them aware about inherent dangers of adopting genetically modified crops, fruits and crops of high commercial value such as cotton, no seriousness was previously shown by the government of Haryana and the farmers. Our GEAC's (Genetic Engineering Advisory Committee, Dept. of Biotechnology, Govt. of India) recommendations were recently rejected because it smacked of ill-prepared documentation. Dr. Pushpa M Bhargawa, formerly Director of the renowned Centre for Cellular and Molecular Biology, Vandana Shiva, Suman Sahai, Dr. Rajinder Chaudhary, Shri Krishan Swaroop (Gorakhpur, Fatehabad, Haryana) Prof. Department of Economics, MD University, Rohtak, Shri Sunder Lal of SCRIA (Social Center for Rural Initiative & Advancement, Khori, Rewari), Ranbir Singh, President, SOPATH (Society for Peoples Advancement, Technology & Heritage, Rohtak) including Shri Jairam Ramesh, the eloquent Minister in Govt. of India and host of others have been supporting the cause of sustainable agricultural practices in the whole of India. They have been asking people to preserve the seeds and germ plasm of crops and plants traditionally cultivated and grown for millennia in the country but to no avail. Important aspect of Aamir Khan’s program seems to be his method having high degree of appeal, created through his personal charisma, which has become a matter of exploration for the sociologists and media gurus, particularly for looking at the style and generation mass interest by careful selection of topics by and the style of presentation. Probably, the people that have been engaging themselves with the farmer’s groups and other people could not generate a scenario powerful enough to force people in considering a change. There does not seem to be dispute nowadays in agreeing that through his programs Aamir has slowly emerged as change maker in society touching the issues that hit on the nerves. The NGOs and individuals should taken adequate notice of these happenings that could help in modifying their strategies for the future. We have had lots of social, political, commercial and scientific evidence before Aamir launched ‘Satyamev Jayatay’ but of interest is the timing and platform. We are neither fully aware of the mechanism that have gone behind the fruition of the programs telecast so far in the Satyamev Jayatay nor we know the ulterior motives of the program organizers but one thing is amply clear that through the mass viewing, which the TRP also supports,  Aamir is having his way. It also looks that the sustained efforts of the NGOs and individuals in the past also contributed in shaping the character of the program on pesticides, sustainable agricultural practices and organic farming. Hope that in Aamir Khan we have another crusader for making quality of life better and shaping a secure, worthy of living future for Indians.

Friday, 22 June 2012





The IITs are defying the suggestion that there should be common all India entrance test for these Institutions whereas the management is of the other view. There has been little public response on this debate so far as the fate of thousands of our brilliant students hangs in balance. The IITs have often been accused of not sensitizing their outgoing Post graduates to serve Indian masses. Rather, fresh graduates/post graduates prefer to serve either the foreign government run/private institutions/organizations or the blood sucking Corporates registered in those affluent countries. India remains as technologically poor and a heavy importer of technologies as ever at great cost. The IITs have defied all hopes of making India a technological power and R&D hub of technologies that are within reach of Indians and in making the lives of the people easier and comfortable in a cost effective and affordable manner. But the freshers and their teachers think otherwise and have no concern with the social goals and objectives of the successive governments ever since 1947. They have also falsified the Nehruvian vision of the social face of technology vs industry. Of course the IITs have been evasive about accountability. What use is the talent and training of the students in the IITs if it cannot be deployed in national interests? The public must support Mr. Sibal in taming the IITs and must see that they first serve our own people that living a luxurious life under the corporate foreign companies amazing salary structures. I am also amazed as to why my friends have been least concerned about my posting on this issue in the last four days!

Friday, 15 June 2012

Finding lasting solutions for Khaap issues- An intellectual draught in Haryana

Finding lasting solutions for Khaap issues-
An intellectual draught in Haryana or a social tragedy ?
विकृतियों भरी खाप अथवा बौद्धिक संवाद के अभाव से उपजी जड़ता ?

Revelation of truth becomes painful, particularly when it comes as an expose from the third party sources. I firmly stand by my comment, though classified 'uncharitable', that acceptance of hospitality and donation in the form of money/cash is unethical because it cannot only harm the cause of the 'crusaders' in Haryana but also influence opinion that otherwise would have been expressed with full freedom. I also stand by my comment about strong indicators that pointed towards the possibility that the organizers could have willfully edited the program for transforming the material into final telecast shape so that the entire Jat community and the Khaaps could be placed in a bad shape, irrespective of the cases or incidents turning into despicable solutions such as murder by impulse perpetrated by certain red-heads in the community. Historically considering, the Khaap Headmen have been simple but aged people full of traditional wisdom in the past but of late they have not demonstrated higher capabilities in handling issues as complex as reviewing matrimonial alliances in the backdrop of caste affiliations, social status or the parity. However, intellectual and scientific inputs were invariably available to them from time to time to solve problems case by case depending upon the Khaap Headmen who could not have the mindset to utilize it. There might have been instances of critical consequences in which the entire mechanism collapsed in search of finding on the spot, acceptable and viable solutions. The reasons that might be attributable to this kind of failure could be lack of skill to elaborate ancient knowledge, lack of scientifically validated information, lack of access to authenticated version of the Hindu Indian treatises and linking them with existing conventions in addition to loss of confidence. However, an attempt having severe ramifications, as in this case, in the media mode (Ref.: Aamir’s episode of 3rd June 2012 on Star TV) for carrying forward an ‘incomplete message’ in portraying Khaaps as well as the Jat race was undignified and, therefore, unacceptable.  

The likelihood that the telecast-ready copy of the program was purposefully fashioned in a particular manner, cannot be denied: a version that could only have maligned, though inadvertently, the image of Khaaps and the Jat Race. Rather than retaining the clip in which the representatives of Khaaps might have defended their stance with convincible arguments, the anchor seemed to have put his words in their mouth. Only a scrutiny of the full length of footage of the recording done for the above noted episode could clear the confusion in this regard otherwise no argument, based on assumptions or contrived situations can resolve the disputable views being expressed in the media ever since the program was telecast. It appeared as if a chance to explain things in proper perspective was lost due to slippage of tongue. The telecast version only selectively retained those sections of the entire footage of the long conversations that could have fashioned the opinions in a fragmented story only targeting Haryana. The unassuming Headmen, which were present and were carefully shortlisted to appear in Mumbai and later on the dais through the program could not have wholly represented the views of the Jats w.r.t gruesome incidents relating to ‘honor killing’ or actually ‘represent’ the Khaap system. The revelation of role of a key or link person and his identification is also critical for clearing this vital aspect as to how only a selected few were called to Mumbai because Mr. Khan or his associates could not have discovered the names of people or agencies that were invited from Haryana however good their research was. 
The Meham Chaubisi was neither ever a Khaap nor viewed as Khaap in the strict and true sense of the status of traditional Khaap(s) but came to be known only as a sturdy confederation of 24 villages settled in the vicinity of Meham (including this town), which nowadays is comprised of six ‘Tapas’ (nuclear/parent villages) inhabited by not only one but several Gotras (sub-castes or clans) in the Jat community. The purpose of establishing the Meham Chaubisi Confederation was unique but of late one of its mandates came to be its concern i.e. the social issues that have the potential to create ripples manifesting into chaos or anarchy in the well-nit fabric of society. It had a history of creating severe problem for the agencies responsible for maintaining law and order in the otherwise peace loving village communities. I do not see any compelling points in the opinions held by the new-radicals and reformists in Haryana having only a narrow following regarding their fully fledged support of socially unviable matrimonial alliances i.e. through elopement, by breaking caste barriers and disregarding the healthy norms set by our sages after much contemplation. The time-tested conventions have proved the worth and relevance time and again in moments of crises -though exceptions were allowable to certain extent and in emergent situations as per the provisions enumerated in certain well-known treatises such as the ‘Manu Smriti’ and history of the ‘Dharmshastras’. In the name of liberty for licentiousness or for strengthening the macho image or for somebody else in our society assuming a role like Casanova, the peculiarities have not yet appeared necessitating sacrifice. Unless these two lighthouses of knowledge considered essential for running Hindu society are first condemned and discarded, we cannot overrule traditions but only to follow them.  
As licentiousness or incest is the worst form of having sexual liaison in a civilized society so is killing of human beings a despicable act. The views of an established radical social thinker and author from Haryana on this particular issue of Khaaps, pertaining to honor killings, have been already known through the media reports. Whereas a particular set of intellectuals in Haryana sown seeds of confusion and regularly published analytical and acceptable material in certain reputed publications it committed something else as its mandate while people watched their eloquence in a different mode. Also, scientific knowledge produced so far in the field of genetics supported by sound mathematical modeling since early 20th century, which has been so vital to public health, had not been widely and purposefully defined or explained so far to the people of Haryana –not even through the Vigyan Jathas of 1986 and 1991: least to talk about it in the normal continuing course. A worthy attempt for measuring public understanding of science in the village communities of Haryana with regard to issues concerning public health (read ‘genetics’ and anthropology here) would be welcome in this direction if taken up by these radicals/reformists/crusaders. This gap is worrisome despite the fact that heaps of monetary resources in this direction, as expenditure from public exchequer on various agencies such as National Council for Science & Technology Communication and Vigyan Prasar, including various State’s Councils for Science & Technology, has consistently flown for creating dubious ‘work’ for enhancing public understanding of science in our country. Huge sums of money had been regularly and zealously poured on awareness programs and on literacy mission in the past several decades but it were of no use as farming and other communities remain as ignorant and backward as if they were living in Stone Age. It may be of interest to the public to know that these groups and agencies utilized most of these financial resources for pursuing their own secret agenda in Haryana that openly rejected the traditional set of values and propagated liberalism of the most shameful type with unknown consequences only in the name of scientific awareness and making the resources as literate. The agenda used to run so subtly along with certain populist programs that nobody could smack their real designs. 
Due to reservations, deftly preserved and perpetuated by over 100 MPs, has caused to become a reason for social and inter-caste rivalry. The economic status of the dalits in Haryana has upwardly progressed whereas for the Jats, gone downward. The white collared dalits lead far better life than the poor or pauperized (Daridra) Jat do in a village. A majority of them nowadays lives on amount less than the subsistence allowance and may not even be able to achieve the minimum dietary standards as fixed for Indians in 2010 by the National Institution of Nutrition, Hyderabad. And in this scenario, why a Jat girl should not find it a superior proposition to set her destiny by own design for entering into a matrimonial alliance with a dalit boy having improved prospects of living comfortably. But who made the Jats a pauper and a seamless trap for allurement of young and beautiful Jat girls towards dalits was subtly laid? These uncomfortable queries that go beyond caste parity, need to be answered if we are aiming at reducing social strife. And why the Jat youth nowadays are finding it difficult to get a respectable job? Have we considered these points before discussing the issues of matrimony or approving of agitation by Jats for seeking reservation in matters of employment in organizations set up and run by Federal as well State Governments? What happened to numerous research papers that reflected poorly on our socio-economic, scientific and even diplomatic status? Do we wish a transformation into a cattle class society or becoming a progressive and scientific one? Certainly, a progressive one. But should it be at the cost of our social mores that served us good, as far as we could see? The valorous and democratic Jats (they never had a feudal mindset) cannot become a sacrificial goat but they will resort to repulsion of undesirable pressures on their social set up. We do not need more research for looking into the area of anthropological genetics for keeping a watch on the health of our population nor spending more time in finding out the veracity of the conventions and traditions or the judgments delivered by Khaaps but certainly need to put in place good guidelines for the community to prevent untoward incidents or solving contentious issues. Of late, the two streams of intellectuals have been susceptible to confrontation, for the first debating the need for upholding the age-old norms and reiterating the principles held in our treatises and the other going for unqualified/unbridled liberty to the individual in setting up matrimonial alliances by self. One should understand that there is a limit –in physical world as well as social, beyond which one cannot go. A healthy outcome of this debate is yet to appear in spite of scores of seminars and symposiums conducted by various organizations and groups in Haryana, so far. Until confrontation remains the consciously pursued way for debating the issues pertaining to ‘love theory’ between the young by overthrowing the established norms so essential to maintaining the social order, nothing concrete and acceptable is expected to come out. The protection provided by the police will soon become economically, administratively and socially unaffordable and may itself wither away because the machinery of the society may not be naturally attuned to sustain the arrangement for long. The focal question is that of the survival of ‘the couple’ that has entered into a kind of unapproved matrimony –better known as Gandharwa Vivah, by creating the worst scenario assuming that the alliance is inter-caste, the girl married to a lower caste boy, are unemployed, from different castes and religions and from the same or bhaichara gotra. Bringing change in the temperament of the Indian society is a big question despite Constitutional guarantees for safety, honor and a few liberties for the individuals. What this radical group in Haryana has been talking about for over two decades relates to personal law rather than the social law. The need of the hour is to shed personal views in the larger interest of the community and start working on developing guidelines for the Jats not only for matrimonial alliances but also for regulating (if it were possible) other social issues such as livelihood, rising consumption of alcohol, unemployment, eroding traditional food base, reforms in agricultural sector, effective and healthy working of the Gram Sabhas (not to be confused with elected Panchayats), management of traditional system of water engineering and techniques, documentation and conservation of heritage value properties, healthy cinema, reforms in education including re-designing the syllabus up to 12th standard, dressing codes as per the cultural ethos and the seasonal requirements, academic evaluation of all cultural activities that have fouled the social, economic as well as political milieu etc and moving people towards more progressive ideas and innovations rather than expending energy in pursuing most hackneyed, degenerative and stale ideas laden with outmoded communist ideology. Firing salvos of allegations and smartly pointing out shortcoming in other’s views cannot solve the numerous problems faced by the Jats. The behavior of a large number of highly educated persons in Haryana w.r.t issues concerning the Khaaps as well as village communities has been like a Sphinx, which also seems to suffer from a kind of paranoia and intellectual atrophy. In view of this more time will be needed before the society come out with a collective wisdom to solve these issues of life and death otherwise there will hardly be a difference between a stray dogs and a bitch than the human individuals belonging to a civilized society.  
One appreciable aspect that has emerged nowadays is sharing of these opinions through the internet on various forums such as the Face Book or Twitter. This is, perhaps, a rightful mode of sharing diverse opinions so that burning issues open up for public scrutiny and comment. I welcome this debate being renewed with vigour and taking shape of a public debate. It may gain momentum as the debate gets powerful inputs and wisely forwarded arguments. We must bring this out from private discussions to public domain as desired by well-informed and concerned instigators.
 ____________
In fact there should only be Rule of Law and if the Khaaps have earned a bad name it is because of two factors: dirty politics and dubious followers of political parties and decline in the quality of people’s behavior and quantum of their efforts in understanding the dynamics of the caste ridden social system.  Less than expected stature may often be seen of the persons as demonstrated by a aware, law-abiding citizen of India. By the way let it be reiterated that Khaaps have never endorsed killing of young persons, which have entered into matrimonial alliances on their own volition or 'illicitly' so done following the elopement or through other unapproved means.  Regrettably, our scholars have not done worthwhile research of an excellent quality on these issues, earlier and for reference we have been dependent on obsolete treatises and foreign social scientists’ theories that are not applicable to Indian societal set up.
Panches/Headmen in a meeting of the Khaap were never 'elected' but nominated on site by general sanction of the gathering of the people keeping in view the reputation and age of the persons, their background and also if it pertained to an issue from a village to which they belonged. If the issue belonged to the village habitants from which they hailed, their nomination could not get approval for becoming one of the five Headmen. Following a verdict, the temporarily raised body of Headmen dissolved.  The only contention was that the Khaaps should have been neither condemned nor their image tarnished for the crime (s) perpetrated by on their own by agitated or hurt individuals or members of a particular family that ganged up against each other. No Headmen of a Khaap, even subtly, ever support a criminal.
________________________________________
Daulat Ram Chaudhry wrote 
on Face Book (18.6.2012): 
Omar Khayyam to muezzin, a person who leads the call to prayer in a mosque:
"You say rivers of wine flow in heaven, is heaven a tavern for you?/ You say two houris (fairies) await each believer there, is heaven a brothel for you?"
The mullahs, pujaris, priests, rabis and the ilk make this life dull and drab with a promise of gay and colourful life in the next birth. The next birth, if any, is in the womb of time ad as such unknown and uncertain. So why to think about it? Similarly, past is gone and cannot be retrieved. Hence, it is futile to brood over it. So, live in the present and make the best out of it. Drink the present life to its dregs. 
Any belief system becomes narrow, sectarian and obscurantist once it assumes the form of organized religion. So what we need is not religion but religiosity-compassion, loving kindness and mindful caring for all living beings around us. dharm nahin, dharmmikta chahie manvata ko. So, down with all mullahs, pujaris, priests, rabis -the useless tribe which has done immense harm to mankind.
Friends, for the next some days I am going to disappear into deep hills.Hope to be in your company after I am back


Replied: 
Your views are true Sir, but Jats are rustic and backward that is why they are asking for a 'backward' status and reservation. This is Earth is also not heaven. You have to deal here with duffers and ignorant people. We make a mistake when we wish to bring them up to 'our' level. Then, a confrontation starts and they accuse us of vested interested and, we blame them for being illiterate and duffer. No amount of awareness other then fear and pressurized education has worked with Jats. There is a saying too: जाट ना मान्ने फ़र्ज़ नथोड़ा मान्ने मर्ज़ न; ना मान्ने क़र्ज़ ना, अर मान्ने सिर्फ गरज़ न. Why aren't NGOs and other interested individuals run a campaign in Haryana for total elimination of the concept of Khaap or even tracing its vestige and completely wiping it out of the public (Jats) memories? Why can't we re-design our text books and fill them also will local history telling them about the topography, physiography, water systems, fauna and flora, about good human endeavors rather than taking up hackneyed issues like honor killings etc.? Why should we continue to show allegiance to a rotten system of administration of the tribes and see them functioning life cruel feudal Lords? Why we think that we lose votes if we suggest harsh steps for cleansing of social evils like Khaaps and so many others. But why should we provide subtle support to elopement and bring a psychological and social chaos to ourselves? Love doesn’t mean elopement and doesn’t also mean that it always has to see violent response from society. I know there were parents that agreed to marry their children because they liked each other and wanted to become life partners. Then why the teachers and students of the departments our educational Institutions of higher learning such as the MDU, GJU, CDLU, KU etc. have never officially debated these vital issues that had severe repercussions on all of us? Why they shun these topics to bring to the fore the reality and suggest ways and means of their complete routing? I have known that in Haryana in the name of spreading social and scientific awareness how certain groups reared up in leftist ideology have been spreading its philosophy, very subtly, in Haryana and have cornered large sums of money, built palatial houses, owned cars, enticed girls into matrimony that worked with them and spread irrelevant and undesirable conceptions about old Indian values and ethos. Could you or anybody else control them? They took millions of rupees as grant (public money) from both the Central as well as State Govts and spent it to achieve their own agenda? It seems when these people failed to achieve the agenda and could penetrate much in the Jat hinterland, they resorted to criticizing Khaaps and not the crime. Khaap is an abstract entity and its history has been clean. Their actions have been misconceived by the so called leftists and the criticism of an abstract entity is wrong. Let they criticize the criminals and help in catching them but I do not agree to the method of elopement. It has serious implications and ramifications for our social system.

Monday, 4 June 2012

Amir Khan's episodes about 'Honour Killing'

Amir Khan's episodes about 'Honour Killing'
wrongly hits out at Khaaps of Jat Community

'सत्यमेव जयते' टी. वी. सीरिअल में खापों
की निंदा गैर-जरूरी

ऑनर किलिंग के बारे में कल, यानि कि दिनांक जून, रविवार को, प्रसारित हुये एपीसोड को देखने के बाद यह महसूस होता है कि आमिर खान पहले से ही खाप विरोधी मंसूबा बनाये हुये थे. महम चौबीसी के जिन प्रतिनिधियों को मंच पर बोलने के लिये आमिर ने बुलाया वे स्वयं को ठगा सा महसूस करते रहे. उनकी बात पर इसलिये ज्यादा ध्यान नहीं दिया गया कि इससे पहले आमिर करुणामाय वातावरण तैयार कर चुके थे और पीड़ितों के प्रति समस्त दर्शकों की सहानुभूति सृजित करने में कामयाब हो चुके थे. महम चौबीसी के चौधरी मामूली पढ़े लिखे हैं जिन्हें तो शास्त्र का पूरा ज्ञान है, ही परम्पराओं की सोशियोलॉजी का और ही बाईलॉजी का. आमिर के इस प्रोग्राम की सबसे बड़ी कमी यह रही कि उन्होनें किसी मेडिकल बायोलोजिस्ट या जैव-वैज्ञानिक को नहीं बुलाया. हो सकता है उन्होंनें जानबूझकर ऐसा किया हो क्योंकि मैं उन्हें कच्चा खिलाड़ी नहीं मानता और ही यह मानने के लिये तैयार हूँ कि प्रोग्राम की रूपरेखा बनाते वक़्त वे शोध को समुचित वज़न नहीं देते. खैर, कुल मिलाकर यह केवल एक तरफ़ा प्रोग्राम था जिसका एक परिणाम यह हुआ कि जाटों की बदनामी में थोडा इज़ाफा और हो गया और पूरे देश को यह मालूम हुआ कि जाट कौम अभी कितनी पिछड़ी, गंवार और अविकसित है. जाट कौम की ओर से जिन प्रतिनिधिओं को बुलाया गया था उनकी क़ाबलियत पर गौर करते हुए इतना और जोड़ना चाहूँगा कि इस समय पूरा देश जाटों को लेकर पूर्वाग्रहग्रस्त है. देश की रक्षा करते हुये आज तक, अर्थात पिछले १००० वर्ष में, एक करोड़ जाट कुर्बान हुये हैं और वैदिक परम्पराओं एवं मान्यताओं के चलते हुये उन्होंनें हमेशा ही ऋषि-मुनियों की सीख का पालन किया है. देश का संविधान बनाते हुये प्रत्येक कौम की परम्पराओं का ध्यान रखा गया परन्तु वैदिक परम्पराओं को मानने वाले जाटों की उपेक्षा की गयी. वर्तमान संविधान में गाँव-आधारित प्रजातंत्र तो है ही नहीं. इससे अच्छे तो अंग्रेज़ ही थे जिन्होनें जाटों को केवल इज्ज़त दी वरन उन्हें अनेक बढ़िया और आधुनिक बातें सिखाईं. सीधे-सादे जाटों के साथ मीडिया ने बहुत छल किया है जिसका प्रतिकार करने में वे अक्षम हैं. जो सक्षम हैं वे बंटे हुए हैं और पूर्वाग्रहग्रस्त मीडिया उनकी बातें छापता भी नहीं है. जिन जाटों का मीडिया में कुछ हिस्सा-पट्टी है और जो जाट बहुत पढ़ लिख गये हैं वे इन मसलों के प्रति उदासीन हैं. जाट कौम को इस दुर्गति से निकालने के लिये जाटों का नेतृत्व अब कौम के वैज्ञानिकों और आचार्यों को ही करना होगा ताकि आमिर खान जैसों को भी सद्बुद्धि रहे.

आज तक किसी भी खाप या खाप के चौधरी ने किसी भी गंभीरतम मामले में किसी कसूरवार को शारीरिक सजा नहीं दी है. खाप के चौधरियों में बेशक सम्पूर्ण समझ हो और उन्होंनें कुछ गलत फैसले भी लिये हों लेकिन उन्होंनें कभी अच्छे विचारों को मानने या स्वीकार करने से इनकार नहीं किया. अफ़सोस इस बात का है कि आमिर खान ने भी खापों के विरुद्ध ही माहौल बनाया. यदि किसी के परिवार वालों ने किसी मामले में दूसरे परिवार वालों पर अत्याचार किया, क़त्ल किया अथवा शारीरिक कष्ट पहुँचाया तो इसका दुःख सभी को है और देश का कानून उन्हें उपयुक्त सजा दे इस पर किसी जाट को ऐतराज़ भी नहीं होगा.
It would have been better for Amir Khan to have contacted other people who have done scholarly work not only about the history and functioning of Khaaps as well as the implications of marrying in the same or the bhaichara, i.e. brotherhood, gotra. If we check the history of Pathans and their tribal affiliations for marriages (as collected by the British from 1800 to 1934AD), we would be stunned to know that they have had more conservative norms and conventions than the Jats. The whole tribal history of the people living across the western border of India (Pakistan and Afghanistan) is replete with strict adherence to tribal conventions, rules and regulations. On the contrary rules followed by the Jats are far more liberal, democratic and universal in so far as running their societal issues is concerned. It is in this caste (Jats) only that re-marriage of a widow is allowed with full honor. Khaaps have never recommended or perpetrated crime against any one be they young ones, provided they take into confidence the community and do not violate the minimum level of rules that is considered essential and mandatory for saving their honor. The whole episode's strength was intentionally drawn towards castigating the brave and honest Jats. We would have liked a balanced presentation from Amir Khan rather than making a subtle effort of diverting all energies to throw mud on Jats. He spoiled much of the time in arousing feelings of the victims but provided little opportunity to D.R.Chaudhary and the Khaap leaders to present their points. They were abrubtly intervened. No Jat would ever support criminals or likes to become a party in perpetration of heinous crime against lovers provided certain conditions are followed.  Most crimes against lovers were done by the members of the families of the victims in which Khaap chaudharies had no direct or indirect roles.  However, the conditions that are voluntarily imposed on self have been harmless but preserved the biological and racial traits of the Jat race. Who would not have liked to follow these tenets or to do that? Only those persons are making absurd comments that do not know the history of the Jat race. There is no need for Amir to submit apologies. If the topic selected in his episodes have suceeded in igniting discussions, let people do that but  put no blame on Amir or drag him into controversy. It is the Jats who have to seriously think of bringing vital changes in their social behaviour and response to awkward situation arising out of inter-caste marriages or same gotra marriages or marriage in a bhichara gotra. Let intellectuals from the Jat community make effective intervention into it. Sooner they do it better it will be for their children. However, we only expected Amir Khan to do a little justice to his acumen of presentation.