Sunday, August 21, 2011

Petition for Peace & Prosperity in India and Pakistan

August 9, 2011


Dear friends:


Petition for Peace & Prosperity in India and Pakistan


Please sign and help us publicize our "Petition to end India-Pakistan conflict & bring prosperity to the dispossessed millions."


It calls upon the Prime Ministers of India and Pakistan "to make a public resolve now to end this conflict and divert your attention and public monies to bring prosperity to the dispossessed millions of women, children and men."


Urdu and Hindi translations of the petition are available at our website.


You can sign the petition at Also encourage your friends, colleagues and neighbors to do the same.


The petition is a part of our India-Pakistan Peace Day 2011 campaign. More information about the campaign is attached. Also it can be accessed at our website.

I appreciate your support.


Best wishes,


Pritam Rohila, Ph.D.

Executive Director

Association for Communal Harmony in Asia (ACHA) &


Tuesday, August 16, 2011

Lenin Raghuvanshis' view on corruption(in Hindi)

Sunday, August 14, 2011



4410 Verda Lane NE, Keizer, OR 97303, USA



Pritam K. Rohila, Ph. D.


I have a dream.


I dream about the day when peoples of South Asia – Afghanistan, Bangladesh, Bhutan, India, Nepal, Pakistan, Sri Lanka, and The Maldives – will be prosperous, and no one will have to go without adequate food, or proper shelter.


Their schools, health and sanitation services, access to good quality food and clean water, and standard of living will match that of the advanced nations of the world.


They will be able to practice their religious beliefs freely, and everyone, including minorities, women, and children, will be protected and live with dignity.


They will live in harmony with all their neighbours as well as with those living on the other side of their national borders.


There will free flow of people, goods and ideas across their mutual borders.


There will be no war or threat of war against each other, and international disputes will be resolved by peaceful means.


I, and other members of the Association of Communal Harmony in Asia (, pledge to do whatever we can to make this dream come true.


In this spirit we are launching our 8th India-Pakistan Peace Day campaign. We urge peace and harmony activists to organize India-Pakistan Peace Day, everywhere, on any day between Pakistan's Independence Day on August 14, 2011 and International Day of Peace on September 2, 2011. "Peace for Prosperity in India and Pakistan" is the theme for this year.

Also please sign our "Petition to end India-Pakistan conflict & bring prosperity to the dispossessed millions" at at It calls upon the Prime Ministers of India and Pakistan "to make a public resolve now to end this conflict and divert your attention and public monies to bring prosperity to the dispossessed millions of women, children and men." Urdu and Hindi translations of the petition are available on our website.


Dr. Rohila is the Executive Director of the Association for Communal Harmony in Asia ( . He can be reached at

Sunday, July 31, 2011

A potential Human right defenders’ strategy to implement a regional Human rights mechanism in South Asia

On 24 and 25 March 2010 in Katmandu, many NGOs and peoples' movements held the first sub-regional workshop[i] with the aim of creating dynamics to implement South Asia Human Rights Mechanism trough the South Asian Association for Regional Cooperation (SAARC)[ii]. But it is important to understand that this objective doesn't only involve the creation of a deeper cooperation among civil society actors of South Asia on the field of Human rights; it mostly raise the question of a sub-regional integration process for the eight states who are part of this association. And this is due to this second raison that such efficient mechanism will be difficult to implement by making call for this to the members stats that are not ready to sharing few of their sovereignty together in order to create sub-regional mechanisms that would be restrictive to them. It seems so that the best strategy to achieve this goal is to begin this process without involving members' stats directly.

According to the discussions that took place on Kathmandu, the will of implement sub-regional mechanism involve first of all the creation of a South Asia human right commission "with teeth" – that's means with a reel power of enquiry in the internal affairs of members state and with the ability to make those stats and their nationals accountable for human right violation. Unfortunately, this kind of mechanism suppose that members stats be agree to share a little bit of their states' sovereignty within the SAARC' institutions. An integration process that will remain difficult to put in place on a sub-regional political context still characterized by war – in Kashmir, for the water, for the delimitation of border lines,… - and the "big brother" behavior on the largest member state - India.

For those reasons, it seems to be impossible to create effective Human rights mechanism by asking more involvement from the members' states through the classical way of sub-regional treaties. Another integration strategy is so request. A strategy involving others actors who's hold a different working culture and who are able to build cheap but effective network thanks to the new technologies of communication. I want to talk about the NGOs and peoples' movements who are the only ones to have a true willing of building sub-regional Human right's mechanics in South Asia.

As a young European man - and world citizen, my political understanding is well influenced by the European Union integration process and I would like to propose to use here the same theoretical framework – the functionalism approach - that was use at the origin of this integration. The same European framework, but in the South Asian style!

The functionalism approach is a school of thought in international relations theory - represented in particular by David Mitrany - which studies the integration process of political spaces. This theory was using by the founding fathers of European Union - like Jean Monnet and Robert Schuman – to increase the European integration process through the creation of the European Coal and Steel Community (ECSC), which become later the European Economic Community (EEC) and finally the European Union (EU). In the functionalist theory, this is the technical requirements (not political) of a complex society that foster cooperation. In other words, problems that go beyond the borders of a nation-state, or abilities, lead mechanically to create suitable international or supranational institutions. In our case, Human Rights issues seem to be a good example of those transnational problematic. The functionalist theory also adopts a bottom-up perspective (from bottom to top): this means that the necessities of the grass-roots level lead to the creation of institutions at the top to meet those needs. For that reason, it focuses on aspects of "spillover effect" – in which an agreement on one issue lead to create new agreements on others connected issues in order to implement effectively the first agreement – and, by this way, tries to launch an integration process "by small step".

Basically, this theory was using in Europe to increase integration process among members states through economic treaties. I propose to use the same theoretical approach to launch an integration process between Human Right Institutions and activists of South Asia on a Human Right issue which can lead to the creation of sub-regional Human right institution through the SAARC.

In order to launch such process, and as many stakeholder have already say to the Kathmandu meeting, we need first of all to find an "entry point" into the SAARC – that means a common issue on which we will decide to work closely together and, by this way, learning to know better each other's and begin to create a true human right community in South Asia with his own practice and working culture in order to pressure the SAARC to create adequate institution to be effective on that issue. This issue should fulfill to three conditions: involving the SAARC countries due to an ongoing agreement, be a problem that occur on the eight members' states and doesn't look like an issue which could affect – on a first time – the sovereignty of member states. For this last reason, this issue should looking like a technical issues, or at least, not too much political.

So far, SAARC members' states have already sign and ratified three regional legal instruments linked with the Human rights issues – the SAARC Convention on Preventing and Combating Trafficking in Women and Children for Prostitution; the SAARC Convention on Regional Arrangement for the Promotion of Child Welfare in South Asia and the Agreement on Establishing the SAARC food security Reserve. According to me, the issues that can be use easily as an "entry point" is the promotion of child welfare in south Asia, because it looks less political than the other ones – trafficking suppose conflict between states and the food security reserve can be seen as an issue related with the fight for natural resources between and among states.

Due to the existence of the SAARC Convention on Regional Arrangement for the Promotion of Child Welfare in South Asia, the NGOs and peoples' movements from South Asia will be able to work together on that issue and use the functionalism theory to create dynamics to implement South Asia Human Rights Mechanism through the SAARC. Let me try to clarify my thought:

1.      The creation of a South Asian platform/forum for the promotion of child welfare in South Asia.  thanks to internet (blogs, email,…), all NGOs and peoples' movement of the area will be able to sharing information and expertise, but also create coordinated action on the sub-regional level to make pressure on the members states. This process will contribute to create an effective network between human right activists of South Asia, develop a sub-regional culture of working on the Human right field and develop a better understanding of the regional situation for all the stakeholders.

2.      The exchange and the meeting between Human right activists on this topic will create a strong network at the sub-regional level that the SAARC member's states are supposed to support. The article VIII of the SAARC Convention on Regional Arrangement for the Promotion of Child Welfare in South Asia says that the stats parties "may encourage and support the participation of non-governmental bodies including community-based organizations". I am not jurist – so it would be good to check the extent of this Article – but I think that this kind of text can be used by human defenders in order to do their job without any negative interference of member states.

3.      The creation of a strong network of Human Rights activists on that topic will make them able to pressure SAARC member states to create institution to ensure child welfare on the sub-regional level. The article V, paragraph d. of the SAARC Convention on Regional Arrangement for the Promotion of Child Welfare in South Asia say that stats parties shall "strengthen the relevant SAARC bodies dealings with issues of child welfare to formulate and implement regional strategies and measures for prevention of inter-country abuse and exploitation of the child, including the trafficking of children for sexual, economic and others purposes". Moreover, this article enable Human right activists to enter in other Human right issues connected with the child welfare (begin of a spillover effect in which the achievement of one goal require to take actions on others ones) and allow them to rising this question on a trans-regional view – for the problem of trafficking.

4.      Last, but not least: the (little step by little step ) strengthening of a SAARC bodies dealing with the specific issue of child welfare will more and more be involving in others Human right issues (spillover effect) and so become a stronger sub-regional Human right institution. This link between child welfare and the other Human right issues is already present in the article III, paragraph 1-A. of the SAARC Convention on Regional Arrangement for the Promotion of Child Welfare in South Asia in which is mentioned the "human rights and fundamental freedom".

 Ben Duboc

Benares, 31/07/2010

Saturday, July 30, 2011

Letter to Chaiperson of NHRC for establishment of South Asian Human Rights mechanism

Petition to NHRC for South asian Mechanism


Saturday, June 18, 2011

Witness - Photo

Witness - Photo

Sunday, May 29, 2011

Regional Convention

Regional Convention

Monday, May 23, 2011

Wednesday, April 13, 2011

re: Greenpeace and PVCHR cordially invite you to participate in RGGVY social audit in Uttar Pradesh (Azamgarh district) on May 10

Greenpeace and PVCHR cordially invite you to participate in RGGVY social audit in Uttar Pradesh (Azamgarh district) on May 10

Dear friend,

Access to energy is an issue that India is still struggling with its millions of households remaining in dark even after 64 years of independence. Rural India has been neglected in-spite of large capacity additions in power generation in the country. Quality and reliable power is still a dream for most rural parts of the country. A revolutionary step is required to provide "Energy Justice" to rural areas.


Government of India initiated Rajiv Gandhi Grameen Vidyutikaran Yojana (RGGVY) in 2005 with aim to provide electricity access to all household by 2012. It is one of the flagship schemes of the government.

We certainly appreciate the Government's initiative to provide "electricity to all". However, we have noticed some of the major policy and implementation hurdles which definitely should be addressed before rolling the scheme out again for 12th five year plan (2012-17).


Greenpeace along with People's Vigilance Committee on Human Rights (PVCHR) in Uttar Pradesh will carry out social audit of the scheme. The aim of the audit is to bring out the implementation reality of the scheme and examine whether the mandate of the scheme has fulfilled aspirations of Rural India or not.


We are cordially inviting you/your organisation to be part of the "Public Hearing" (Jan Sunvai) in Uttar Pradesh. The date of the "hearing" is


May 10 (Uttar Pradesh – Azamgarh District)

Venue: Shahpur Kanungo ka bagicha (opp. khutahan primary school), Rashepur Bazar

Looking forward to your support and cooperation to make the hearing successful


Akshay Gupta                                                                    Dr. Lenin Raghuvanshi

Greenpeace                                                                       Vigilance Committee on Human Rights

Mob: +91 9176036002                                                       Mob: +91 9935599333

Email:                                    Email:


Dr. Lenin
Executive Director/Secretary General -PVCHR/JMN
Hatred does not cease by hatred, but only by love; this is the eternal rule.
--The Buddha
"We are what we think. With our thoughts we make our world." - Buddha
This message contains information which may be confidential and privileged. Unless you are the addressee or authorised to receive for the addressee, you may not use, copy or disclose to anyone the message or any information contained in the message. If you have received the message in error, please advise the sender by reply e-mail to and delete the message. Thank you.

Tuesday, April 05, 2011

Fwd: Petition against witch hunting in Sonbhadra of UP in India

---------- Forwarded message ----------
From: UP Police Computer Cetre Lucknow <>
Date: 2011/4/5
Subject: Fwd: Petition against witch hunting in Sonbhadra of UP in India
To: DIG Police ComplaintCell Lucknow <>

The message from above mail is forwarded to your kind attention and response.

---------- Forwarded message ----------
From: PVCHR ED <>
To: upendra dubey <>
Date: Mon, 04 Apr 2011 20:26:02 +0530
Subject: Petition against witch hunting in Sonbhadra of UP in India
Please find the stories of witch hunting in Sonbhadra of UP.Please take immediate and appropriate action for rule of law and rehabilitation of victims.
case No.1:

पूर्वांचल के सोनभद्र जिले में  'डायन' बता कर औरतों, ख़ास कर दलित और पिछड़ी जातियों की महिलाओं के साथ अमानवीय व्‍यवहार का सिलसिला लंबे से चलता आ रहा है। बीते कुछ सालों से 'मानवाधिकार जन निगरानी समिति (PVCHR)' की टीम लगातार इन मसले पर काम कर रही है। उनके हस्‍तक्षेप से न केवल इस भयावह ज़ुल्‍म से पर्दा हटना शुरू हुआ है बल्कि पीडित महिलाओं के पुनर्वास की दिशा में पहल भी शुरू हुई है। PVCHR का यह काम देश के अन्‍य हिस्‍सों में ऐसी कुरीतियों और मानवाधिकारों के लिए संघर्ष करने वालों के लिए वाकई प्रेरक है। लेनिन रघुवंशी अगले कुछ दिनों में डायन बता कर सतायी गयी कुछ और महिलाओं की ख़ुदबयानी सरोकार से साझा करेंगे। फिलवक्‍़त पेश है जगेसरी की कहानी उन्‍हीं की जुबानी : संपादक



बेजुबान कर दी गयी जोगेसरी देवी

मेरा नाम जगेसरी देवी, उम्र 32 वर्ष है। मेरे पति रमाशंकर हैं। मेरे चार लड़के तेजबली 11 वर्ष, रामबली 6 वर्ष, श्याम नारायण 4 वर्ष और राजनारायण एक वर्ष के हैं। मैं ग्राम-करहिया, पोस्ट-म्योरपुर, थाना-दुद्धी, ब्लॉक-म्योरपुर तहसील-दुद्धी, जिला-सोनभद्र की रहने वाली हूँ। मेरी शादी जुबैदा के आसनडीह में हुई थी। चार वर्षों तक मैं ससुराल में रही। बाद में मायके करहिया में अपने बाबूजी की देखभाल करने आ गयी। मेरी बड़ी तीन बहनें अपने ससुराल में ही रहती हैं। खेती के लिए आठ बीघे ज़मीन है जिस पर मैं और मेरे पति खेती करके अपना जीवन बीता रहे हैं।

मेरी चचेरी बहन दुल्लर और बहनोई सहदेव जो मेरे घर से तीन घर की दूरी पर रहते हैं। इनको पाँच लड़के और दो लड़कियाँ थी। कुछ वर्ष पहले बीमारी के कारण इनके दो लड़के मर गये थे, अभी सानिया और एक छोटा बच्चा जो काफी समय से बीमार चल रहा था। मंगलवार की रात (31.07.2010) को सानिया मर गयी। यह ख़बर सुनते ही मैं भागी-दौड़ी उनके घर गयी। वहाँ पर पहले से ही चार औरतें और ओझा खेलावन झाड़-फूंक कर रहे थे। मैं अन्दर बैठी थी। मेरे बहनोई अपने घर के दरवाजे़ पर लाठी, डंडा और टेंगारी लेकर पैर फैलाकर बैठ गये।

बार-बार यही बात मुझे देखकर कहते 'डायन' मेरे लड़के को खा गयी है। मैं तुम्हे नहीं छोड़ूंगा। देखें बाहर कैसे निकलती है। यह बात सुनकर मुझे डर लगता था। सेाचती, यह क्या कह रहे हैं। किसी तरह रात गुज़री, सुबह हुयी।

मौक़ा मिलते सहदेव जैसे ही दरवाजे़ से हटा मैं अपने घर जल्दी से चली आयी। अगर वह आ गया तो फिर मुझे नहीं जाने देगा। घर आकर झाड़ू बर्तन करने लगी। कुछ दिन बीता। शायद उस समय बारह बज रहे थे। आस-पास के लोग लाश दफ़नाने के लिए आने लगे। मैं अभी घर का काम कर ही रही थी। तभी सहदेव ने मुझे बुलाया 'यहाँ आओ'। मैं रात की बात से डरी थी, लेकिन मरनी होने के कारण वहाँ गयी। गाँव के सभी लोग बैठे थे। क़रीब साठ लोग थे। ओझा झाड़ फूक कर रहा था। मैं भी गाँव के लोगों के बीच में जाकर बैठ गयी। सहदेव ने मुझे आगे आने को कहा। मैं जा रही थी, सोच रही थी कि सभी बैठे हैं, वह सिर्फ़ मुझे ही क्यों बुला रहा है।

क़रीब पहूंच कर मैंने जीजा से पूछा, क्या बात है। वह मेरे हाथ में मरी हुई सानिया देकर कहा 'डायन  इसे जिला, नहीं तो मैं तुम्हे नहीं छोड़ूगा।' ओझा खेलावन मेरे चारों बगल घूमता और झाड़-फूंक करता। बच्चे को गोद में लेकर मैं डरी-सहमी हुई बैठी थी। काफी झाड़-फूंक करने के बाद सहदेव ने मुझे अपनी जुबान निकालने के लिए कहा। सुनते ही मैं घबरा गयी। यह अब क्या करेगा मेरे साथ। गाँव के लोग चुपचाप बैठकर तमाशा देख रहे थे। तभी सहदेव ने मुझे कहा, 'अपनी जुबान निकालो इस पर चिया चरायेंगे (जुबान के ऊपर चावल का दाना रखकर मुर्गी से चराना)।' मेरा दिल अन्दर से धक-धक कर रहा था। जैसे ही जुबान बाहर निकाली, सहदेव ने चालाकी से अपनी हाथ में ब्लेड लिया था। मैंने उसे नहीं देखा था। मेरे जीभ पर वार किया, जीभ कट गयी।

मैं दर्द से तड़पने लगी। रोती-बिलखती रही। सोचा, ये क्या हुआ। आस पास बैठे किसी ने मुझे सहारा नहीं दिया। न ही सहदेव को ऐसा करने से मना किया। मुँह से ख़ून निकलने लगा। देखते-देखते ज़मीन पर ढेर सारा ख़ून फैल गया। मेरे पति भी डर की वजह से नहीं बोले। सारा कपड़ा ख़ून से लथपथ हो गया था।

यही बात दिमाग़ में आती रही कि यह क्या हुआ। क्या सचमुच मैं डायन हूँ? मेरी आँखों के सामने ओझा और सहदेव ने मेरी कटी हुई जुबान के छोटे-छोटे टुकड़े कर, उसमें चावल का दाना मिलाकर मुर्गी से चरवाया, फिर सभी लोग लाश लेकर दफ़नाने चले गये। उनके पीछे-पीछे मेरे पति भी गये।

वहाँ पर उन्होंने लाश को दफ़नाने के बाद उसकी कब्र पर मुर्गी छोड़ कर चले आये। वह मुझे उसी हाल में छोड़ कर चले गये। आस पड़ोस की औरते़ भी मुझे डायन समझ कर अकेले तड़पते हुए छोड़ कर चली गयीं। मैं रात भर बिना दवा के रोती-बिलखती रही। सुबह से कुछ खाना भी नहीं था। जुबान कटने के बाद तो मुझसे पानी भी नहीं पीया जा रहा था। रात भर मैं कलपती रही। किसी ने मेरी मदद नहीं की। छोटे-छोटे बच्चों को किसके भरोसे मैं छोड़कर अस्पताल जाती। आज भी इन बातों को याद करती हूँ तो उन लोगों पर गुस्सा आता है। सोचती हूँ, क्या सचमुच मैं 'डायन' हूँ?

सुबह हुई, चारो तरफ़ बात फैल गयी। मैं म्योरपुर सामुदायिक स्वास्थ्य केन्द्र पर दवा लेने गयी तो वहाँ के डॉक्टर ने मेरे पति से पूछा, 'क्या हुआ?' फिर मेरे पति ने उन्हें सारी बातें बतायी। तभी वहाँ पर दुद्धी थाना के दारोगा और सिपाही एक जीप से आये। मुझे अस्पताल में भर्ती कर लिया गया।

बार-बार दारोगा मुझसे पूछते कि क्या हुआ था। मेरे मुँह से आवाज़ नहीं निकलती, बोलने की कोशिश करती तो मेरा घाव दर्द करता। सबने मेरे पति से बयान लिया। चार दिन तक मेरा इलाज हुआ। मेरे बच्चे घर पर अकेले थे। पति मेरी देखभाल करते। बस्ती से कोई भी मुझसे मिलने नहीं आया। मुझे हर वक्त अपने बच्चों की चिंता लगी रहती थी। सोचती, कहीं उन लोगों के साथ वे लोग कुछ उल्टा-सीधा न  करें।


जोगेसरी के संघर्ष को सलाम और सम्‍मान

मैं अस्पताल से घर वापस आयी तो पता चला सहदेव का छोटा लड़का जो बीमार था वह भी मर गया। यह सुनते ही मेरा जी फिर से धक-धक करने लगा। मेरे हाथ पैर काँपने लगे। बार-बार यही सोच कर मन शान्त करती कि सहदेव और ओझा तो पुलिस कि गिरफ्त में है।

लेकिन अभी भी डर लगता है कि जब वे छूटकर आयेंगे तब उनका व्यवहार हमारे प्रति कैसा होगा। मेरे पति बहुत ही सीधे हैं। वे लोग मुझे 'डायन' कहकर मेरी ज़मीन हड़पना चाहते हैं। बस्ती में पहले भी एक परिवार के लोग झगड़ा करके बेघर कर चुके हैं। डायन कहकर मेरी जीभ काट ली। अब वे मुझे और मेरे परिवार को यहाँ से भगाना चाहते हैं। यहीं चिन्ता दिन-रात खाये जा रही है। रात को नींद नहीं आती। मन हमेशा घबराता है। मैं ढंग से खा भी नहीं पाती। गिलास से सीधे पानी नहीं पी पाती। आवाज़ भी लड़खड़ाती है। जब बोलती हूँ तो जुबान लड़ती है।

मैं चाहती हूँ कि जिन लोगों ने मेरे साथ ऐसा किया। मुझे 'डायन' बनाया, उन्हें कड़ी से कड़ी सज़ा मिले। अब भी सहदेव के डर से बस्ती के लोग मेरे पास नहीं आते। बाहर का कोई भी मिलने आता है तो वे लोग कहते हैं कि लिखने से क्या होगा। मेरा कोई कुछ नहीं बिगाड़ सकता। यह सुनते ही मुझे बहुत ज़ोर से गुस्सा आता है।

आपको अपनी पीड़ा साझा कर के मेरा मन हल्का हुआ है। आपने जब मेरी बात को पढ़कर सुनाया तो मेरा विश्वास बढ़ा है। मेरे अन्दर का डर कुछ कम हुआ है। मैं चाहती हूं कि इनको ऐसी सज़ा मिले कि फिर कोई ऐसा करने की हिम्‍मत न जुटा न पाए।

(फ़रहत शबा ख़ानम के साथ बातचीत पर आधरित)

Case No2:\डायन-शब्द-अब-भी-मेरी-कानों/

पीडिता सोमारी देवी

मेरा नाम सोमारी देवी है। मेरी उम्र 40 वर्ष है। मेरे पति का नाम दिनेश गौड़ है। मेरे 3 लड़के हैं  जो विवाहित है। बड़ा लड़का संजय है। वह सिर्फ़ साक्षर है। दूसरा लड़का रघुनाथ प्रसाद, तीसरा दीन दयाल है। सभी लड़के बाल बच्‍चेदार हैं। मैं अबकी बार वन विभाग में सदस्य बनी हूँ। मैं थोड़ा बहुत पढ़ी-लिखी हूँ। मेरे पास दो बीघे ज़मीन हैं, जिसमें मैं खेती-बारी करती हूँ। मैं ग्राम – बलियारीपुर, पोस्ट – म्योरपुर, थाना – दुद्धी, ब्लाक – म्योरपुर तहसील – दुद्धी, जिला – सोनभद्र की रहने वाली हूँ।

घटना का वह दिन आज भी भुलाये नहीं भूलता। 14 जनवरी 2010, मकर संक्रांति का त्यौहार था। सभी हंसी-खुशी से त्‍यौहार मना रहे थे। मैं घर से निकली, तभी याद आया गाय बाँधना है। उस समय लगभग 2 बज रहे थे। मैं गाय को खूंटे से छोड़ी और उसे बांधने घर से थोड़ी दूर सड़क पार बांधने जा रही थी।  मेरे पति मेरे साथ थे। जो गाय को पीछे से हांक रहे थे। गाय को खूँटे से बांध कर मैं खड़ी थी तभी मेरे पास शिवनारायण गौड़ आया और मुझसे बातों-बातों में शरारत करने लगा।

मुझे कुछ समझ में नहीं आ रहा था। आखिर बात क्या है। शिवनारायण से इससे पहले मैं कभी बात नहीं की थी, ना ही उससे कोई झगड़ा या विवाद हुआ था।

जब तक मैं कुछ समझ पाती शिवनारायण मुझे डायन कहते हुये, बग़ल में जल रहे कौड़े में झोंक दिया। आग की लपटे थोड़ी धीमी थी। मेरी साड़ी पीछे के बगल़ बिल्कुल जल गई। मैं सुती पेटीकोट नहीं पहनी रही होती तो मेरा पूरा अंग जल जाता। मेरे पति दौड़कर मुझे बचाये। बायें और दाहिने पैर में और कमर के नीचे मैं जल गई थी। उस समय मैं दूसरे के सहारे घर तक आयी। शिवनारायण वहाँ से भाग गया। सोमारी देवी के जज्‍बे और संघर्ष को नमनघर आने पर

इसी साड़ी में दरिन्‍दे ने जलता छोड़ दिया

मेरी बहुओं ने घाव पर मरहम लगाया और मेरी साड़ी बदली। मैं बार-बार यही सोच रही थी उसने मुझे डायन कहा। मुझे जलने की चिंता ज्‍़यादा नहीं थी, उस बात की थी जो मेरी कानों में बार-बार गूँज रही है, डायन कहे जाने की। उसके पहले किसी ने मुझे ऐसा नहीं बोला था। उस घटना को आज भी याद करती हूँ तो शरीर में बिज़ली जैसी दौड़ जाती है। सोचती हूँ, मेरे पति मौके़ पर न होते तो वह मुझे जान से ही मार डालता। रह-रह कर मुझे गुस्सा भी आता है।

उसने किसलिए मुझे डायन कहा मैं नहीं जानती, लेकिन समाज में उसने मेरी इज्जत उछाल दी है। सभी की जुबां पर है कि कोई तो बात रही होगी। जब इस बात को सूनती हूँ तो मन उदास हो जाता है। किस-किस के सामने से अपनी बेगुनाही साबित करूँगी। सोच-सोच कर आँखों में आँसू आ जाते हैं। घटना के दूसरे दिन मैं पति के साथ दुद्धी थाने गई। अपने साथ हुई घटना को बतायी और एफआईआर दर्ज हुआ। पुलिस वाले उसी दिन शिवनारायण को पकड़ कर थाने पर ले आये। थाने पर उसने अपनी ग़लती स्वीकार की और बोला, 'मैं उस समय नशे में था, मुझे कुछ भी होश नहीं था'। उसने पैरों पर गिर कर माफ़ी माँगी। उस समय तो ऊपर से मैंने उसे माफ़ कर दिया, लेकिन मन अभी तक उसे माफ़ नहीं कर सका है। औरत की समाज में यही इज्जत मिली है, जिसको जो मन में आए, कह दें। अपनी बातों को, दुःख को बाँट कर इस समय बहुत हल्का महसूस कर रही हूँ। मैं चाहती हूँ कि जिसने मेरा साथ यह ग़लत व्यवहार किया है उसके खिलाफ़ कार्यवाही हो और मुझे न्याय मिले।

 (फ़रहत शबा ख़ानम और मीना कुमारी पटेल के साथ बातचीत पर आधारित

VARANASI: It is impossible for Jagesari Devi (32), a tribal woman of Sonebhadra district, to forget the fateful day when she became a victim of witch hunting and her tongue was chopped off. She was branded a 'dayan' (witch) by a local 'ojha' (sorcerer). Though her wounds have healed, the scars remain forever. The unforgettable nightmare has rendered the Holi festival colourless for her.

"Am I really a dayan," wonders Jagesari, wife of Ramashankar and a native of Karahiya village under Dudhi police station in Myorpur Block of Sonebhadra district. Following this inhuman act of others, today she can neither speak properly nor can eat or drink with ease.

In her testimony to a human rights organisation, Peoples Vigilance Committee on Human Rights (PVCHR), she narrated her ordeal with the hope to get justice.

The daughter of her brother-in-law Sahdev died due to illness on August 1, 2010. When she went to his house to condole the death, she saw that a local sorcerer was also present there. He started claiming that Jagesari was a dayan and had caused the death. Soon, the orthodox people were supporting the man who chopped off her tongue in punishment. She cried out for help, but no one heard her cries. Somehow, her husband managed to rush her to a hospital for treatment.

"After being labelled a witch and facing physical torture and social humiliation, how can she be expected to lead a normal life?" questioned Lanin Raghuvanshi of PVCHR. The PVCHR, in association with the Rehabilitation and Research Centre for Torture Victims of Denmark, organised a programme of public hearing recently in the city to hear the story of Jagesari and other such victims of witch hunting. The volunteers tried to document the cases of witch hunting in remote villages of Sonebhadra.

According to Raghuvanshi, poor and low-caste women are easily branded as witches, mostly in tribal areas. The woman once branded a witch finds it impossible to get rid the stigma. She is subjected to violent acts like physical torture and social humiliation, even to the extent of being stripped naked.

Manbasia (45) is another woman who has been subjected to inhuman ordeal in Ghaghari Tola Sahgora village, under Babhani police station, in Myorpur block of Sonebhadra district. After the demise of a boy in the village, she was not only attacked with sharp weapons but also paraded naked in public on July 17, 2010. "I was not a dayan, then why was I paraded naked?" she questioned. Her husband Jodhilal said he had to mortgage his land for his wife's treatment.

However, officials of both police stations categorically denied that such cases had ever taken place in their respective areas. Both Vijaymal Singh Yadav, inspector of Dudhi police station, and Asharam Goyal, inspector of Babhani police station, when contacted over phone on Thursday told TOI that they had no information about witch hunting or practice of witchcraft in their area. However, in another case of witch hunting, a woman Somari Devi (40), wife of Dinesh Gond and native of Baliyari village under Dudhi police station, was also humiliated on January 14, 2011. A local native after branding her a witch, pushed her into fire. Her saree was burnt, however, her husband saved her. In her testimony, she alleged that the police did not register her complaint. Instead of punishing the culprit, the police let him off scot-free, she said.

Raghuvanshi says there are many factors responsible for the prevalence of witch hunting. One of the reasons is socio-economic. Generally witch hunters do so for property (grabbing) reasons. Sometime women become victims for refusing sexual advances. But, in most of the cases, women suffer because they are unable to get any help from the society. "Most of the cases go unreported," he said and added "police do not play a positive role in stopping harassment of women in the name of witchcraft practice."

"We are forwarding the testimonies of these women to the National Human Rights Commission (NHRC) to draw its attention towards this social evil and get victims of witch hunting some justice," Raghuvanshi said and added it was vary sad that the human rights of women were being violated openly in the name of witchcraft practice.

Friday, March 11, 2011

Voice of Dalit from Benaras

Voice of Dalit from Benaras

Tuesday, March 08, 2011

Orissa Government accepts NHRC recommendation; abolishes 'bartan' system of bonded labour


Orissa Government accepts NHRC recommendation; abolishes 'bartan' system of bonded labour

New Delhi, March 8th, 2011

With the intervention of the National Human Rights Commission, NHRC, and relentless efforts of the petitioner, Mr. Baghambar Pattanaik, since the year 2006, finally, the Government of Orissa issued a notification on the 17th February, 2011 abolishing the practice of extracting work from the barbers and the washer men by the upper caste families in the State under the customary ‘bartan’ system for which they were paid a pittance like 15 kg of paddy for the whole year.

The State Government through its Panchayati Raj Department has impressed upon all the District Collectors to instruct the field functionaries to ensure that such an evil practice is discouraged at all costs by taking stringent action against the culprits under the Bonded Labour System (Abolition) Act, 1976.

The notification records that “since time immemorial communities like barbers and washermen have been rendering certain kinds of services to other people in a customary and traditional manner. It is seen that some of these customs and traditions are exploitative and beneath the dignity of human beings. Some have gone to the extent of forcing the barbers to wash the feet of guests during social ceremonies like marriage etc. The barbers are sometimes forced to lift leaf plates containing leftovers at the end of ceremonial feasts.”

During the course of the proceedings in the matter under case no.13/18/2006-07 register on a complaint by Mr. Baghambar Pattanaik, linking several complaints of people working under ‘bartan’, the Commission described this practice as a bonded labour within the definition of ‘bonded debt’ and ‘bonded labour’ as defined under Section 2(d), 2(e) and 2(g) of the Bonded Labour System (Abolition), Act, 1976. It also held the stand taken by the Panchayati Raj, Department of the Government of Orissa in its letter number 3364 dated the 8th April, 2004 as erroneous in saying that the barbers and washer men working in rural areas cannot be identified as bonded labour.

The Commission in its recent camp sitting in Orissa on the 18th January, 2011 again asked the State Authorities to stop ‘bartan’ system and take action against those who failed to stop this illegal practice or abetted it.

Mr. Pattanaik in his complaint to the Commission had alleged that under the custom of ‘bartan’ the upper caste families in District Puri of Orissa gave an advance of a little quantity of paddy for each married male in a village at a particular time of the year and in return, that person called ‘sewak’ had to render services to all the members of the family including the relatives and guests during social ceremonies through out the year without any other remuneration. The Commission found the enquiry report furnished by the Collector of Puri on the issue factually incorrect that no ‘bartan’ system existed in the District.

The Commission also observed that "If the pledge of egalitarian society made in the Constitution of India is to be redeemed the public servant entrusted with the task of implementing social welfare legislation shall have to imbibe the values of justice, liberty, equality and fraternity enshrined in the Preamble of the Constitution."
Orissa Government accepts NHRC recommendation; abolishes 'bartan' system of bonded labour

Friday, March 04, 2011

vote for Chanda to be HT women 2011

Dear All,
Greetings from PVCHR
I happy to inform you that Chanda resident of Baghwanala urban slum is being nominated for the HT women 2011. She belongs to historically marginalized community among 65 women nominated for this achievement. Therefore it is kind request please vote to Chanda as your favourite nominee to be HT women 2011. HTW space <Nominees's name> space <Code No> send to 8423288000 example HTW Chanda 09.
The economic condition of Chanda family is very pitiable.  Earlier her father weave sari but after plight of this industry he started driving rickshaw. However due to bad physical condition he is unable to drive rickshaw. Chanda's mother Mrs. Bhagwati hardly manages the need of family and medical treatment of her husband by selling vegetables. She earns only 1000 Rupees per month.
for more information about Chanda please see given below URL:

Thanks for your kind support for support.


With warm regards,

 Dr. Lenin
Executive Director/Secretary General -PVCHR/JMN

Hatred does not cease by hatred, but only by love; this is the eternal rule.
--The Buddha
"We are what we think. With our thoughts we make our world." - Buddha
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Ram Kumar: a dalit activist

 Mr.Ram Kumar is my ideal to follow as Dalit activist for democratisation of India through Dr. Ambedkar ideology.

Ram Kumar: a resume


Childhood formations: social and filial context

Born in 1963 in an ordinary Dalit (flaying) family of Mominpur village in Unnao district of Uttar Pradesh, the childhood formation of Ram Kumar was shaped up by the sight of slaining of his father, when he was barely five years old. This was a part of series of killings by Brahmin landlords in the region.


After this incident, he was sent to a local primary school. With no wherewithal in the family, he could not continue his education. A couple of years after, one maternal uncle came to his rescue and took him along. This is how he could resume his studies and accomplished with a graduation degree from Kanpur 'Varsity in the year 1984.


Mass mobilization and organization

While at college, way back in 1983, he plunged into political action. The formation of Pragatishil Chatra Sangathan, a student organization, in Kanpur, which continued to fight for democratic rights of students for three years under his leadership, happened to be his first assignation with socio-political activism. After finishing degree, he returned back home and found himself in the midst of agrarian labourers. His mobilization strategies led to the organization of Kisan Mazdoor Sangathan, Unnao in 1985 to fight against the killings of Dalits by Brahmanic forces. A number of strong movements were organized under this banner, followed by a series of arrests, including that of the Secretary, Ram Kumar. He was jailed as well.


The quest for livelihood brought him to Saharanpur in 1986, where he organized Ghar Kshetra Mazdoor Morcha, and became his founder secretary. He led several movements for the rights of forest communities, with explicit focus on oppressive system of contract in forest areas. The movements of forest communities soon expanded to encompass Rajaji National Park, which he led from the front, with explicit focus on upholding the traditional and natural rights of forest dwellers.


In the beginning of 90s', while continuing the ongoing struggles, the problems of both urban and rural youth, the question of their rights and self-respect appeared on the map of activities. The formation of Dalit Naujawan Adhikar Morcha in 1990 at Saharanpur enabled the youths, the Dalit youths in particular, organize and educate themselves and wage democratic struggles for upholding their rights and ensure participation in the development of the society. This thrust was further articulated in the organization of Uttar Pradesh Voluntary Action Network (UPVAN), a State level composite platform of voluntary agencies (NGOs), in 1990 itself, as the founding member of the network, Ram Kumar has actively been involved in strengthening the outfit for advocacy of social and organizational issues. In the same breath, he took initiative to respond to the challenges of communalization of polity and society as the aftermath of Babri Mosque demolition in 1992 by organizing the civil society organizations, social and political activists, media personnel, artists and writers groups etc. The organization of Sampradayikta Virodhi Abhiyan, Uttar Pradesh and its quarterly journal, Sarokar : these are still being reckoned as the most effective intervention. This shall be remembered as one of the biggest milestones of his career.


 In 1995-96, after the onset of the regime of globalization marked by social and ideological crises, when the disruptive forces of Brahmanism and capitalism had their sway, Ram Kumar found himself involved in organizing democratic forces. This is how Janshakti Manch, Uttar Prtadesh was formed through collective efforts under his leadership. The formation of Janshakti Manch created and enabling environment  for greater mobilization of Dalits, Muslims and Backwards and bringing them together with the broader objective of the development of 'social democracy'.  It was, thus, in 1998, a network of civil society groups and mass organization – the Dynamic Action Group (DAG), Uttar Pradesh – was formed and Ram Kumar was elected its Founding Coordinator, a position which he continues to hold till date through subsequent elections.


The formation of DAG created enormous rooms for the process of Dalit assertion and democratization of society. There were, therefore, spurts of activities. The Public Hearing (October 2001) on Land Rights (October 2001), Mass Rally (December 2001) against land-related atrocities and, again, a Public Hearing (October 2004) on atrocities against Dalit women etc.: These are some of the most significant milestones of his organizational work.


The discovery of Public Hearing as the powerful medium of educating and organizing Dalits for future course of struggles enabled him to continue with this program. The subsequent  Hearing was , therefore, organized in 2008, with focus on 'Dalit atrocities'.Besides, his organizational and leadership role in the state chapter of Dalit Swadhikar Rally (January 2005) was largely evidenced by the success of the program. This Rally was flagged off by the then President, KR Narayanan from Delhi and finally converged in the World Social Forum, held at Mumbai.


Finally, there remains two more organizational works of Ram Kumar, which are worth mentioning: The first being the organization of state level platform of Dalit women, Savitribai Phule Dalit Mahila Morcha (2007) and, the second one has been a mass organization of rural agricultural labourers, the Uttar Pradesh Gramin avam Khetihar Mazdoor Union (2007). He was also elected as its General Secretary. There was yet another state level public hearing on Right to Food (2007) in his organizational leadership.


Participation in international conferences

Ram Kumar has also been active on international front s right since January 2003, when the first Conference of Asia Social Forum was held at Hyderabad. The participation in this Conference obtained for him a space to socialize the issues of descent-based discrimination and atrocities on international level. Further, in June 2003, he addressed a session of a UN Conference on Economic, Social and Cultural Rights in Chiangmai, Thailand. The World Social Forum (January 2006), Paulo Ellegra in Brazil was another major event which solicited his participation.


Memberships of national/international human rights organizations

NCDHR (National Campaign on Dalit Human Rights): this was the first major human rights organization to have recognized his leading role in building an enabling environment for Dalit assertion of rights and nominated him as the State Coordinator in December 2004. Subsequently, in 2006, he was nominated as the executive member of the Coordination Committee for the National Forum for Land Rights. Again, in the year 2009, the State unit of PUCL took him on the board as the Vice President.  He is also the State Committee member of the Right to Food campaign since 2009.


Project coordination/team leadership

The Oxfam-sponsored project – Anti-Communalism Campaign (1994-2001) was the first program which he implemented in the professional capacity of Project Director. It followed the Dalit Empowerment Project (2000-2003) under his Coordinator-ship with the support of Billance, Netherlands. As the head of implementing agency, he was also in-charge of the EDHR (2007-2009) project of the European Union. Presently, there are two projects on Dalit Empowerment, being implemented under his direct supervision. The first one was initiated with the support of Christian Aid in 2005 and the other one came in 2009 from IPUP funds of DFID. And both of them are still continuing.


Institutional experience

Ram Kumar commenced his professional career as social activist with Vikalp Social Organization, a Saharapur based development agency in 1985-86, and graduated to the level of 'Treasurer' in 1995 – a position which he held until 2003, the year when he shifted over to Lucknow and organized a development group, the Society for Aid in Development in 2003. He continues to work with this organization as the Secretary and Executive Director.


Present contact


Dynamic Action Group (DAG)

301, Sukrat Enclave,

Old RTO, Latouche Road,


Mobile: +919412233057








Monday, February 14, 2011

हिन्‍दु-मुस्लिम विवाद ने हमें अपाहिज बना दिया : अब्‍दुर रहमान


डॉ. लेनिन रघुवंशी पूर्वी उत्तरप्रदेश में ग़रीब और कमज़ोर लोगों के साथ होने वाले तरह-तरह के ज़ोर-जुल्‍म की कहानियां सरोकार को भेज रहे हैं. इस बार पेश है वाराणसी में हिन्‍दु-मुस्लिम समुदायों के बीच हुए विवाद में पुलिसिया गोली का‍ शिकार बने बुनकर अब्‍दुर रहमान की दास्‍तां उन्‍हीं की जुबानी :

मेरा नाम अब्‍दुर रहमान, उम्र 24 साल है। मैं एन 13/1202 लमही, सराय सूरजन, बजरडीहा, वाराणसी का निवासी हूँ। मेरे चार भाई, दो बहन हैं। पिता जी अलग रहते हैं, हमारी माँ की देहान्त हो जाने पर पिता जी ने दूसरी शादी कर ली थी। दूसरी माँ को दो बच्चे है।

मेरे साथ जो घटना घटी, वह दिन था 11 मार्च 2009, और समय था 11 बजकर 30 मिनट। मैं घर से अपने चाचा से मिलने के लिए निकला था। मेरे चाचा गौसिया मदरसा के बग़ल में रहते है। गौसिया मदरसा के पहले एक गली है। हम उस गली से जैसे ही दो क़दम आगे बढ़े, तभी पुलिस वालों ने फायरिंग शुरू कर दी। पुलिस की गोली हमारे दाहिने पैर और गुप्तांग के पास लगी। हम वहीं पर गिर गए। इसके बाद पुलिस वालों ने हमें घसीटते हुए अपने जीप में फेंक दिया और सरकारी अस्पताल, कबीर चौरा में भर्ती करा दिया। धीरे-धीरे हमारी आँखे बन्द होती जा रही थी। शरीर से बहुत ज्यादा खून निकल रहा था। कुछ समय बाद मैं बिल्कुल बेहोश हो गया। होश आया तो देखा, हमारे घर वाले और मोहल्ले वाले हमारे पास खड़े थे। उस समय हमें बहुत ही ज्यादा दर्द हो रहा था। हम जोर-जोर से चिल्ला रहे थे। हमने घर वालों से पूछा, ''हमको क्या हुआ है?'', हमारे घर के लोगों ने रोते हुए बताया, ''तुम्हे पुलिस वालों ने गोली मारी है।'' फिर हमने पूछा, ''हमने क्या किया कि हमें गोली मारी?'', तब मोहल्ले के लोगों ने बताया कि कोल्हुआ मस्जिद पर कुछ लोगों ने रंग फेंक दिया था, इसी बात पर हिन्दू और मुस्लिम समुदाय में विवाद हो गया और पुलिस वालों ने गोलियाँ चलानी शुरू दी जिसमें तुम्हें भी गोली लगी। अस्पताल में हम 13 दिन तक बेहोश पड़े रहे। उस समय हमारा इलाज चन्दे के पैसों से चल रहा था और आज भी चन्दे से ही चल रहा है। हम अपने समुदाय के लोगों का यह सहयोग कभी नहीं भूलेंगे। हिन्‍दु-मुस्लिम विवाद ने हमें अपाहिज बना दिया।

इस घटना से मेरी स्थिति ही बिगड़ गयी। इसके पहले हम बनारसी साड़ी की बुनाई का काम करते थे, लेकिन मेरा पैर गोली लगने से खराब हो गया। वैशाखी का सहारा लेकर चलना पड़ रहा है। पहले अपनी कमाई से घर में भी सहयोग करते थे और अपना खर्च भी चलाते थे। अब जिंदगी बहुत कठिन और भारी लग रही है। पहले की तरह दोस्तों के साथ घुमना-फिरना एक दम बंद हो गया।  अब सभी से दूर हो गये हैं। यह सब देखकर बहुत गुस्सा आता है। दिमाग विचलित हो जाता है। एक बात का बहुत अफसोस है कि पहले कमाकर खाते थे आज एक समय के भोजन के लिए मोहताज है। शादी-ब्याह हो जाती, अब यह भी एक सपना हो गया है।

एक साल होने जा रहा है, लेकिन दर्द लगातार रहता है। जिससे हम बहुत परेशान हो जाते हैं। किसी तरह मोहल्ले के लोग मेरा भरण-पोषण कर रहे हैं। पुलिस का यह अत्याचार हम कभी नहीं भूल सकते। सरकार ने अभी तक दोषियों को सजा नहीं दी और न ही हमें किसी प्रकार का आर्थिक मदद ही मिला सरकार की तरफ से। हमारे साथ कुल आठ लोग घायल हुए थे। दो की तो मृत्यु हो गयी। जब-जब यह घटना मेरे दिमाग़ में आती है, हम विचलित हो जाते हैं। हम अपनी लड़ाई कानून के सहारे लड़ना चाहते हैं, क्योंकि कानून सबको न्याय देता है। हमारे लिए न्याय तभी सफल होगा, जब दोषियों को सजा मिलेगी।

आज हम अपाहिज की तरह जिंदगी जी रहे हैं। कई जगह इलाज भी करवाये। 4 फरवरी 2010,  वृहस्पतिवार के दिन बी0एच0यू0 स्थित सर सुन्दर लाल अस्पताल गये। जहां डाँक्टर ने एक लाख रुपये इलाज के लिए कहा। हड्डी टूट गई है और खोखली भी हो गई है। इन्फेक्‍शन हमेशा रहता है, जिससे गोली का घाव नहीं भर पा रहा है। पाण्डेयपुर स्थित संस्था से सहयोग मिला, डॉ0 शकील (खजूरी) से इलाज करवा रहे हैं। जिससे अब थोड़ा चल-फिर रहे हैं और अपना काम जैसे – कपड़ा साफ करना, इत्यादि कर लेते हैं। लेकिन भोजन के लिए दूसरे पर आश्रित हैं। अपने घर से भोजन नहीं मिलता है। कभी-कभी कोई पड़ोसी या दोस्त भोजन करा देता है। बाकी दिन किसी से पैसा मांग कर बिस्कुट और पानी पीकर गुजारा कर रहे हैं।

जब बी0एच0यू0 में डॉक्टर साहब ने इलाज में एक लाख रुपये के खर्च की बात कही तो सुनकर बेचैनी और घबराहट महसूस होने लगी थी कि एक लाख रुपया कहाँ से आयेगा। इलाज नहीं होगा। हम इसी तरह कब तक रहेंगे। हम सोच रहे थे कि लोगों के सहयोग से कुछ पैसों का इन्तजाम हो जाए, हम ठीक हो जाएं तो फिर से काम-धंधा करके अच्छी जिंदगी जीयेगें। लेकिन अब जिन्दगी जीना दुश्‍वार लग रहा हैं। इलाज के लिए भी अकेले कहीं नहीं जा पाते। परिवार का कोई सदस्य मदद नहीं करता। किसी दोस्त या पड़ोसी के सहयोग से अस्पताल जाते हैं नही तो मजबूरन इलाज नहीं हो पाता।

आप लोग से इतना खुल कर अपने दर्द को बताया। इससे हमको बहुत राहत महसूस हो रही है। इसके पहले जो भी लोग मुझसे पुछते थे कि क्या हाल है अब्‍दुर रहमान? तब बहुत गुस्सा आ जाता था। आप लोगों ने मुझे 10 मिनट का ध्यान-योग करा कर मेरे थकावट और दर्द को और कम कर दिया। हम अब रोज यह योगा करेंगे। हम यह चाहते हैं कि इस कहानी को कोर्ट (कानून), अखबार, पत्रिका में प्रकाशित किया जाए। जिससे लोगों को पता चले कि किस तरह एक सीधा-साधा बुनकर अपाहिज हो गया। लोग जानें कि इसके पीछे कौन लोग हैं और फिर लोग उन्‍हें बददुआ दें।

रेखा और आनंद प्रकाश के साथ बातचीत पर आधारित

डॉ0 लेनिन रघुवंशी 'मानवाधिकार जन निगरानी समिति' के महासचिव हैं और वंचितों के अधिकारों पर इनके कामों के लिये इन्‍हें 'वाइमर ह्युमन राइट्स अवॉर्ड', जर्मनी एवं 'ग्वांजू ह्युमन राइट्स अवॉर्ड', दक्षिण कोरिया से नवाज़ा गया है. लेनिन सरोकार के लिए मानवाधिकार रिपोर्टिंग करेंगे, ऐसा उन्‍होंने वायदा किया है. उनसे पर संपर्क साधा जा सकता है.

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" हिन्‍दु-मुस्लिम विवाद ने हमें अपाहिज बना दिया : अब्‍दुर रहमान " को 1 प्रतिक्रिया

  1. is lekh ko padhkar bahut dukh hua,bahut takleef hui,lekin haqeeqat ye hai ki abdur rahman jaise saikdon logon ki aisi hi kahani hai jo ki saampradaayik hinsa ka shiakar hue,unhone kam-o-besh har dange me police ke inhi zulm-o-sitam ko saha hai.tareekh gawah hai is baat ki hindustan jab angrezon ke zer-e- iqtidaar mein tha,tab bhi shayad communalism ko lekar itne zulm–sitam nahi hue honge, [haalaanki is baat se bhi inkar nahi kar sakte ki ye beej bhi unhi ka boya hua hai]lekin azadi ke baad ab tak jitne bhi violence hue usmein ek khas community ko hi target kiya gaya.yahan par vistaar se batane ki zarurat nahi hai bahut saare udhaaran bhare pade hain.lekin media ne aur sarkar is sachchai ko aam logon se dur rakhne mein hamesha bahut ahm role ada kiya hai.kuchh scholors ko chhod kar is baat ki sachchai koi nahi samne laya.raha sawal qanoon aur insaaf ka jaise ki abdur rahman saahab ko is baat ki ummeed hai ki shayad sarkar kabhi un par nazr-e- karm kare,unko insaaf mile to shayad aisa kabhi mumkin nahi hoga kyonki abhi recently maalegaon bum dhamakon ke baare mein jo baat samne aayi hai,hamare prashaasan aur hamare qanoon ko use suchh manne mein zahmat ho rahi hai.begunahi saabit hone ke baawajood bhi unhe ab tak riha nahi kiya gaya hum is baat se samjh sakte hain ki ek maasoom insan ki yeh ummeed dil ko kitna hila dene wali hai.rahman sb.ko aam logon se imdad mil sakti hai,unki ye aawaaz jahan tak jayegi,log unka pura sahyog denge lekin sarkar se ye ummeed bekar hain. sarokar ne jis himmat jis saahas ke sath aise logon ko dhooda hai aur unhe apne lekhon mein jagah di hai,unke is saahas aur is jazbe ko bahut bahut badhai.mai manti hu ki is tarah ki sachchai ko log padhna chahte hain,wo media mein iske liye bhi jagah dekhna chahte hain.mai ummeed karti hu ki aise hi lekh aage bhi padne ko milte rahenge.