Thursday, March 26, 2020

Vasantrso Naik And VJNT Reservation


 CHAPTER: 5
Review Of Constitutional Safeguards: Reservation To De-Notified And Nomadic Tribes:
                                   Analysed By- Dr. Dinesh Sewa Rathod

Introduction:
The history of reservation policy reveals that there is not only a struggle for equality but also a struggle for power. Indian Hindu society appears to be part of a complex social system. And it is classified in the caste system.  Due to caste-based social system, it is classified as upper or lower level. In principle, it has become impossible to change the state of social conditions. However, in the hierarchical system which is unique in character, the position of the top and the bottom is clear while at the middle level there is room for disputes about the relative status position. This has made possible for the mobility of groups at the middle level. It must be pointed out that the caste system is based on inequality and is philosophically justified by the concepts of dharma, varna and other worldliness.
Reservation policy remains an integral part of the public policy of both British Indian and Princely India. A policy that was formulated by the British to provides representation for Indians in the administrative set up was later extended to recruitments promotion and educational institutions. The successor democratic government continued to pursue this policy with the exception of effecting some cosmetic changes to it now and then.The states in India were given the liberty of implementing reservation policy on the basis of criterion evolved by them. This was to enable them to adopt policies which were considered hest and in consonance with circumstances prevailing therein. 
In short, the unit of this lesson covers how the  reservation policy  applied in Maharashtra State by Vasantrao Naik and his effort to clarify the concept of reservation given to the De-notified and Nomadic tribes in Maharashtra and explained about to implement the recommendations of various commissions and committees set up by the Maharashtra Government and the Central Government Commissions. And what role did other Commissions play after independence ? An attempt has been made by me to write about above mentioned issues on the basis of the critically  collected and explorative information.
The Provision Of Reservation In Constitution:
 After Independence, the Indian constitution was drafted, but some provisions were made in relation to development for the  Scheduled castes, Scheduled tribes and Other Backward classes. In the Constitution of India, there is the provision of special concessions for the backward classes is mentioned in section 16 (4). But, there is no definition of 'backward class' in the constitution. It consisted mainly the article -340 in relation to the development of other backward classes. Who is the other backward class under this section? The President was empowered to make recommendations and appoint commissions in the matter of deciding and developing them.  There is the word 'class' but not 'caste' in the article of the constitution, what are "socially and educationally backward classes?" So what is class? And what is social and educational backwardness? Both these things have to be decided by the Commission. The Hon. Supreme Court has discussed and explained this. Backwardness has to be taken into account by the framework of the court's interpretation by Commission. Also, the criteria of backwardness have to be determined. In 1951, when first amended, it was suggested that the term 'economic' backwardness should be associated with social and educational backwardness. Therefore, the determination of backwardness and the percentage of reservation could not be determined properly and there were many obstacles in it. 
After the independence of India, many reservation facilities were given to some backward communities which were backward in the respect of customs and traditions, have faith in superstitions and have limitations on the basis of their status. In our constitution, people who are sufferings from the caste discrimination and poverty have the reservation facilities in the schedule of scheduled caste. The tribal people and the people from forests (girijans) are included in the list of reservation. The people below poverty line and from the backward class are included in 'OBC' reservation category. In this way, according to the financial, social, political development of the communities, the classification of reservation in the Constitution is given. 
The architect of Indian Constitution, Bhatratna Dr. B. R. Ambedkar made an article-340 in directive principles for the development of other backward classes . At first, De-notified and Nomadic tribes were included in OBC's. The government of India implemented only the article No. 15 (4) for the development of SC and ST after independence since 1951. But no step was taken for the development of OBCs up to 1979. Later on during the period of Jawaharlal Nehru a Commission under Kakasaheb Kalelkar was fixed on 29 January 1953 by central government to give facilities to other backward classes. The total 2399 castes were declared as backward but the recommendations of this commission were  not properly implemented.
Concept of Reservation Policy:
The concept of reseration policy has as its avowed objective the amelioration of BCs who were victims of the prevalent caste system, a feature unique to the Indian social milieu. Hence scholars/ researchers have not been able to provide a composite definition of this policy. It is generally understood as involving three aspects-positive discrimination, reverse discrimination and compensatory discrimination. Positive discrimination involves providing special treatment to those who are susceptible to exploitation. Reverse discrimination is a sort of vindictive measure, which in other words means discrimination against those who had discriminated a particular class for decades. Compensatory discrimination involved adoption of measures to safeguard the interests of historically disadvantaged sections of people. However all these policies do require a certain amount of sacrifice by one section of the society. Certain castes are to be discriminated against to provide sustenance to certain other castes. 

Kaka Kalelkar Commission (1953)
The first Backward class commission was appointed 29 January 1953 under the chairmanship of Mr.Kakasaheb Kalelkar. This commission in paragraph 48 of its report suggested that , 'Criminal Tribes' should not he called Tribes' nor should the names 'criminal' or 'ex-criminal be attached to them. They could be called 'De-notified communities. The Kalelkar commission further recommended that "these groups may be distributed in small groups in towns and villages where they would come in contact with other people and get an opportunity for turning a new life. This would help in their eventual assimilation in society."This first Backward class commission, in paragraph 41 it is mentioned that there were as many as 127 groups aggregating 22.68 lakhs in 1949 and 24.64 lakhs in 1951 described in official records as ex- criminal tribes sections, ie. (1) Nomadic; and (ii) Settled. The nomadic groups included the gypsy, wandered like tribes such as Sansis, Kanjars, ete, and, "had am-innate preference for a life of adventure". The settled and semi-settled groups were deemed to have descended from irregular fighting men or persons uprooted from their original homes due to invasions and political upheavals. 
This commissions submitted its report on 30 March 1955. It had prepared a list of 2399 backward castes or communities for the entire country and of which 837 had been classified as the "most backward." Some of the most noteworthy recommendations of the commissions were as
Undertaking cast-wise enumeration of population in the census of 1961.
Relating social backwardness of a class to its low position in the traditional caste hierarchy of Hindu society. 
Treating all women as a class as backward. 
Reservation of 70%  seats in a technical and professional institutions for qualified students of backward classes. 
The special economic measures be taken to uplift the OBCs economically through such programmes as extensive land reforms, reorganization of village economy, Bhoodan movement, development of livestock, dairy farming, cattle insurance, bee-keeping, piggery, fisheries, development of rural housing, public health and rural water supply, adult literacy programmed etc. and 
Minimum reservation of vacancies in all government service and local bodies for other backward classes on the following scale: class first- 25 percent; class second- 33- 1/2 percent; class third and fourth- 40 percent. Kaka Kalelkar, the chairman, took a rather equivocal stand on the issue, though he did not record a formal minutes of dissent, in his forwarding letter to the president he opposed some recommendations made by the commission. 
This first backward class commission took special note of the "wandering communities" separately in the later part of its report in paragraph no.135. The relevant portion is quoted below: "There are a large number of small communities who take out a precarious existence in the countryside. They have no fixed place of residence and they move from place to place in search of food or employment. They often rear pigs and poultry, hunt wild animals to satisfy their hunger and collect forest produce to make a living. They live in thatched sheds or gunny tents, and move in groups. They believe in witchcraft. Because of the insecurity of their life, some of these communities are given to crime. It should be the special responsibility of Government to give them a settled life. Vasantrao Naik was constantly observing  for the recommendations of the Kaka Kalelkar Commission to be implemented in Maharashtra.
The Provision Of Reservation In Maharashtra State:
Regarding the provision of reservation in Maharashtra State in the tenure of Vasantrao Naik, the Government of Maharashtra has established commissions and committees to give reservation to De-notified and Nomadic tribes. Later on, in Maharashtra, a committee under B. D. Deshmukh was fixed in 1961 by the efforts of Vasantrao Naik. This committee made the provision of reservation for the De-notified and Nomadic tribes with the support of population. The government published the list of De-notified and Nomadic tribes in November 1961after studying the report of special executive officer which was appointed in 1960. According to Criminal Tribe Acts those tribes which were declared criminal tribes, were included in De-notified and Nomadic tribes for facilities. They are given reservation in proportion  to their population. The report of this committee was declared in 1964. According to recommendation of this committee, SC was given 13% reservation, ST- 15%, OBC- 10%, and De-notified and Nomadic tribes were given 4% reservation in the State.
In the political developments of Maharashtra State, Vasantrao Naik has played an important role in giving reservation to the De-notified and Nomadic tribes. The political rise of Vasantrao Naik as a learned leader in Maharashtra State in 1961 paved the way for the De-notified and Nomadic tribes to implement the reservation policy in 1964. For this, he made significant efforts. Therefore, he played an important role in appointing the committee under the chairmanship of B.D. Deshmukh. Vasantrao Naik's decision brought justice to the De-notified and Nomadic tribes as he motivated to apply the reservation policy and existing quota in Maharashtra to meet the demand for De-notified and Nomadic tribes' reservation.
B. P. Mandal Commission (1979)
In 1979, the central government appointed the Second Commission chaired by B.P. Mandal under the article 340  of the Constitution to study the ways in which socially and educationally backward classes of the country did not get proper representation in government jobs and what measures can be taken to solve it.  Earlier, the first commission was led by Kakasaheb Kalelkar. An attempt was made to remove the flaws in the previous Commission and to work out and regulate the Mandal Commission. In this way, certain criteria were set to decide about who are the backward classes. In addition, some responsibilities were entrusted to the Mandal Commission. Among them, mainly, identify  the backward classes, what are the educational and social backward classes?  The government has tried to take steps in this regard by setting its criteria, suggesting measures for their  development, taking into account their representation in central and state government, their social status and what is their social condition ? Finding such classes in Indian society is such a difficult task. But the Mandal Commission worked hard to find these classes. And obtained the information of such classes and presented the report.
This commission gave 27% reservation to OBC's. Mandal Commission was implemented on 31 August 1990 by the then Prime Minister V. P. Singh. De-notified and Nomadic tribes were declared reservation on 23 March 1994 as per the recommendation of Mandal Commission for various categories. And Saste-Wise Reservation According to Mandal Commission was as  (VJ-A) 3% (14 tribes and minor tribes), Nomadic Tribes- B 2.5% (28 Nomadic tribes before January 1990 and other minor tribes)  Nomadic Tribes- C (Dhangar and Minor) 3.5%, Nomadic Tribes- D (Vanjari and Minor) 2% etc. Total 11%.  But during the same period the act of privatization was made and since then the reservation of all De-notified and Nomadic tribes and backward categories is in danger.
L.R.Naik’s The Decent Note: 
While submitting the Mandal Commission report in 1980, B.P. Mandal expressed regret in a covering letter that the recommendations weren’t consensus based. The only Dalit member of the commission, former member of Parliament L.R. Naik, had submitted a note of dissent. The appendix contained Naik’s note. L. R. Naik referred to two broad social categories within the Other Backward Classes – intermediate backward classes and depressed backward classes. His categorizations were occupation-based farmers OBCs and artisan OBCs. Naik said the latter were weak and could not compete with the former. He had recommended splitting the OBC quota into two, just to protect interests of the weaker section within the OBCs. In 1990, when Prime Minister V.P. Singh announced the implementation of the Mandal recommendations, he didn’t acknowledge Naik’s note and ignored Naik’s important input. Subsequently, it appears that every government ignores this important recommendation of L.R.Naik in the interest of OBCs.
Balkrishna Renke Commission (2008)
In connection with the Balkrishna Renake Commission-2008 There are 829 De-notified and Nomadic tribes in India, according to Balkrishna Renake's report. De-notified and Nomadic tribes get constitutional facilities in many states. These facilities must get to De- notified and Nomadic tribes in Maharashtra State because all the conclusions which are applied to De-notified and Nomadic tribes in other states, are same in Maharashtra State. 
The article 366 (25) from constitution defines scheduled caste. The articles 340, 341 and 342 (2) of constitutions has given constitutional safeguards to these tribes which complete the following conclusions or criteria. Such as
Primitive traits 
District cultural identity.
Geographical isolation.
Social level inferiority complex.
Social backwardness. 
Classification Of Reservation Of De-Notified And Nomadic Tribes:
From these conclusions De-notified and Nomadic tribes gets constitutional facilities in other states.Regarding Banjara community, there is no similarity in De-notified and Nomadic tribes in the country. E.g. Banjara tribe is included in  'ST' in Andhra Pradesh, 'SC' in Karnataka, 'Open' in Kerala and VJ- A in Maharashtra State. The same constitutional facilities are not given in the all states to these tribes. Those tribes which were considered criminal tribes in the country are given the facilities of 'SC' and 'ST' but these facilities are not given to Banjara and similar tribes in all states though they were regarded as criminal tribes. Such is the confusion in the same states about criminal tribes.Then, it appears that in Maharashtra State, De-notified and Nomadic tribes are classified into VJ (A), NT (B), NT(C) and NT (D) and they are given reservation respectively as 3.5%, 2.5%, 3% and 2%.
Vadhva Committee (1992)
 Afterwards, Maharashtra Government appointed Vadhava Committee in 1992 to decide whether Banjara and Vanjari are separate community or one. The Committee submitted its report on 10 August 1993 to Maharashtra Government. In both the tribes, there is difference regarding language, traditions, customs, living, social structure, religious place, education rate, female status, dwelling places and economic institutions. So, in the report, both Banjara and Vanjari tribes were declared separated tribes. And they were given separate Government reservation.
Hence, the Government of Maharashtra gave about 5% reservation to Dhangars  and  Vanjari from the reservation of Nomadic tribes. Today De-notified and Nomadic tribes do not get the benefit of reserved seat due to the rules of inter-changeability. Some tribes, which are educationally progressive but getting the benefits of reservation. But some tribes which are still wandering and quite away from the facilities of reservation. The Banjara tribe is included in VJ-(A) in Maharashtra State  and  included in different categories in other states. It is very necessary to remove this diversity and to include  Banjara tribe in same category of 'Scheduled tribes.' Maharashtra State, Karnataka and Andhra Pradesh were created by the linguistic states commission. 
Haribhau Rathod’s Work For De-Notified And Nomadic Tribes:
Ex. MP Hon. Haribhau Rathod, who belongs Banjars community, claims that the population of De-notified and Nomadic tribes in India is around15 crores and more. But he firmly explained that, "the population of De-notified and Nomadic tribes may be more than this across the country. No fixed number is available about the population of De-notified and Nomadic tribes in the country because of not having their regular census. Therefore there should be a separate census of these tribes and reservation should be given to these castes and tribes in proportion to the population. The central government should make separate provision like tribal scheme in demanded to establish hostels and patronage schools and also the rehabilitation of these tribes." 
Hon.Haribhau Rathod is known as  studied leader of the De-notified and Nomadic tribes of India. He has been struggling for the justice, rights and demands of the these tribes and over the past several years, he has been organizing various agitations, movements and mobilizing De-notified and Nomadic tribes across the country. But the current picture is that the Government is ignoring BC's various demands.
Mahatma Phule told that the root of all catastrophes is the illiteracy. Today it is necessary to find out the bad condition of education This is not possible after seeing today's patronage schools, hostels and the economic provision for it.  Since some years the spread of education in De-notified and Nomadic tribes is very low. Government started patronage school as a result of it the proportion of wandering is decreasing. They are trying to make imitation of urban society. These tribes are getting aware of their right. The political revolution cannot complete without the problem of bread and equal social prestige is achieved and solved. It is the responsibility of new generation to make them (De-notified and Nomadic tribes) awakened, to give them bright future and to create in them self-respect and esteems because they were denied human rights and humanity totally. It is sure that they will organize when they will awaken. 
Review Of Various Commission And Committee In India:
While reviewing  of various committees and commission appointed by government after independence for De-notified and notified tribes, it appears that the various committees and commissions were appointed to study the economic, social, educational, political and cultural condition of De- notified and Nomadic tribes. The review of those Committee and Commissions as given below. A) The Criminal Tribes Inquiry Committee (1947):- The Criminal Tribes Inquiry Committee-1947, was constituted in the united province. In its report, this committee felt that till the Gypsies, wandering community settled down, they would continue with criminal tendencies. It proposed that  efforts should be made under section of law (Suitable provision may be made in the Habitual offenders and vagrants Act) to settle them and teach them about the importance of life, human capital and honest calling as against idleness, prostitution and crime to which their conditions of existence make them prone.
Many commissions and committee were established in India for the progress of De-notified and Nomadic tribes after independence. Re-habilitation committee of 1949, Kalelkar commission of 1953,Thate committee of 1959, Lokur committee of 1965, Mandal commission of 1980 and L.R.Naik Note- Venkat Chalaiya commission 2002, Bapat commission of 2004, Renke commission of 2008, Tag commission of 2010, NAAC Report of 2011 and Bhkudada Idate commission 2015 etc.
The recommendations of every commissions told that the economic, social, educational, cultural and political condition of De-notified and Nomadic tribes is very critical. But the government has not properly implemented the recommendations of any commission which was appointed for De-notified and Nomadic tribes. Every political party appoints the commissions and committees for De-notified and Nomadic tribes when it comes in power but the recommendations of commissions fell down in the dust. No government is seen who have properly implemented the recommendations of any commissions. After independence, The Government of India and the Government of any states have appointed various committees and commissions for suggesting the complete progress and detail study of De-notified and Nomadic tribes.
Creamy Layer and De-notified and Nomadic Tribes:- 
The Government of Maharashtra sanctioned an ordinance on 22 January 2004 about creamy layer and applied it to De-notified and Nomadic tribes, subjecting them to injustice. Mr. Shushil Kumar Shinde was the then Chief Minister of Maharashtra in 2004. The total percentage of reservation was narrated in article 412 in the above ordinance of Government. Finally, it was made clear that this reservation will be applied to all other categories on the basis of creamy-layer except SC and ST. 
Earlier, on November 16, 1992, the Government imposed a creamy layer on OBCs and 27% of the reservation given to OBCs in 1990 has been hampered by this creamy layer. The representation of De-notified and Nomadic tribes in selection committee from article 10 was cancelled and this re-presentation was given to other backward class. Both articles in the present ordinance will exert repercussive effect on D-enotified and Nomadic tribes. As a result of it, De-notified and Nomadic tribes cannot fulfill the educational qualification. Inspired by the ideology and teaching and ideology of Vasantrao Naik and Bharatratna Dr. B. R. Ambedkar, the first generation of De-notified and Nomadic tribe took the education and they also thought about their own children and other relatives. Those who took little education, give higher education to their own children. But the problem of creamy-layer is being put obstacles in their way of progress. The students from De-notified and Nomadic tribes were attracted by education in recent period. But due to privatization of education one cannot give lot of fees for education. As a result of it 99 percent students will remain away from education. Because the economic condition of De-notified and Nomadic tribes is so critical that UNO too will feel ashamed and their face will be down. 
Initially, parents who have 2.50 lakh annual income (later it extended- In order to qualify as an non-creamy layer candidate, the applicant's parents' annual income should be less than Rs. 8 lakhs)or more annual income will not get reservation for their children in higher education and service sector which is reserve for them in 3%. and 100% students will be deprived from education some of them from rural areas will be deprived from education due to their economic condition and some others will be deprived from education due to their trapping in creamy layer. Thus, the serious question of whether the implementation of Article 340, 341, 342 under the Constitution has become how widespread and useful  for the De-notified and Nomadic tribes that it will prove to be a test of time. The development of any community, areas and country is dependent on the proportion of educated people and from that their standard is decided. From that point of view the proportion of De-notified and Nomadic tribes is critical. This is not glorious to our country which finds its unity in diversity.
Reservation in Promotion: 
The Government of Maharashtra passed the reservation in Promotion Act on 22 January 2004. The benefit of reservation in promotion was getting only to class first to third. By this act the benefit was given to class first up to class forth. Maharashtra is the first state to pass such act in the country. By this act SC had 13% , ST- 7%, VI- (A)3%, NT- (B)-2.5%, NT- (C)-3.5%, NT- (D) 2% and Special Backward Class (SBC) had 2% reservation in promotion in all posts. But on 22 February 2005 this act was given challenges in Bombay high court by five petitions. The stay was given to the implementation of this act in August 2006 the high court loosed this stay. 
The government advocate told the court that there is problem in running the administration due to trapping cases of promotion. The high court stickled to the final result of petition and gave permission to fill the post according to the policy of reservation in promotion. But clearly mentioned that nobody will have right on it. On 6  November 2006 Vijay Dhongare, Bapusaheb Pawar and their team got stay from Supreme Court and once again the policy of reservation in promotion was stopped in Maharashtra State.
Moreover, in Maharashtra Act No. 8 of 2004 there is the provision for De-notified and Nomadic tribes for public service and reservation for vacant seat and in  Maharashtra Act No. 6 of 2006 there is the provision for De-notified and Nomadic tribes for admission and reservation and other minor things in private vocational educational institution. But it is also important to find out to what extent the above act benefit the De-notified and Nomadic tribes.
Bogus Caste Validity Corruption:
 Today, higher caste people have robbed the jobs of De-notified and Nomadic tribes; especially of Banjara  by getting bogus caste validity certificate. The higher caste people make tricks to get this certificate by exchange money or any other means. Here Rajput is the higher caste. It is not included in De-notified and Nomadic tribes. But Rajput Bhamata is included in De-notified and Nomadic tribes. There is similarity in Rajput and Rajput Bhamata name. As a result of it, many Rajput have acquired bogus caste validity by trickery and robbed the jobs of original De-notified and Nomadic tribes. In this regard, the Banjara tribe is facing a great injustice. Today, the question of non- creamy layer is the biggest problem in the education of Banjara community. A child of servicemen from De-notified and Nomadic tribe is better than other students, but it is the plot to avoid them under the name of non-creamy layer. It is very easy to get caste validity certificate by producing trivial proofs. This is as if it were highways road. It is necessary to ask for more proofs for the validity to attain caste validity. Due to this, the proportion of bogus caste validity will be less. The second site of this is that caste certificates are kept for many months at validity committee. As a result of it, there is bad effect on one's educational and job recruitment. More  validity cases are kept at caste validity committee for many months.
Their cases were admitted in different divisions of validity committee, such as Nashik, Aurangabad, Pune, Nagpur, Mumbai and Amravati. These cases are about educational governmental, semi-governmental, public service commission and court matter. The high caste people are trying to enter the reservation of De-notified and Nomadic tribes. Therefore, the process of caste validity has become very complicated. Therefore, it takes too much time. Verify the caste validity by any system but it should be transparent based on fact with feelings of justice because these committees are the true defenders of Denotified and Nomadic tribe's rights. 
Bhikudada Idate Commission (2018)
Recently, In May 2018, the National Commission for De-notified Nomadic and Semi-Nomadic Tribes, chaired by Bhiku Ramji Idate has submitted its report. The commission was constituted in January 2015 for a three-year temporary term, following which it had to submit its report identifying these communities state-wise, assessing their development status, and recommending ways to uplift them. The Idate commission has studied the earlier report of Renke commission. The report has noted that De-notified Nomadic and Semi-Nomadic Tribes are the poorest of the poor, most marginalised and most downtrodden communities who are subject to social stigma, atrocity and exclusion. The Idate Commission has recommended a Constitutional amendment so that Scheduled NT/ DNT/ SNT can be added as a third category/ schedule after Scheduled Castes and Schedule Tribes in the Act. The report states the Government should provide strong legal protections and constitutional safeguards, including the extension of the Protection of Act to the NT/ DNT/ SNT communities by creating a separate third schedule as Scheduled De-notified, Nomadic and Semi-Nomadic Tribes.
In its report, the Commission has noted that entire communities were branded as criminals under the colonial rule through enforcement of the Criminal Tribes Act, 1871. Despite repeal of the Act after Independence, subsequent legislations have forcibly alienated them from their traditional occupations and habitations. In addition, several recommendations regarding the welfare and protection of the tribes are included in this Commission. Though the report of the Commission is under the consideration of the Government but has not yet implemented the recommendation suggested by this Commission.
Diversity In Reservation For Banjara Tribe:
While knowing historical track of the Banjara community, in1871, under the Criminal Tribes Act, the tribal people including Banjara tribe were arrested. Because of the fear of arresting, the tribes were habilitating in the deep forests in many groups. When their trades stopped, they started to cultivate the fields. When the forests were disappearing, the Banjaras started to cultivate. It has been researched that the number of Banjaras migrated from Rajasthan, to the various parts of the country. They are known by different names in different states. Their culture, language and way of life are the same. Therefore, the Banjara primitive community is far from many facilities and constitutional safeguard and it is considered a kind of injustice on them.
Although Banjara tribe  meet the criteria of primitive tribe but they have been placed in different categories into different states. According to the researchers the Banjaras migrated in 24 states of the country. In Maharashtra and Tamil Nadu they are included in 'VJ'-Vimukta-Jati -D-enotified and Nomadic Tribes (DNTS). And In Rajasthan they are included in 'SBC' (Special Backward Class). In Kerala and Arunachal Pradesh, they are considered as 'Open'. In Andhra Pradesh, Bihar, Telangana, Jharkhand, Orissa, they are included in 'Scheduled Tribes'. In Karnataka, Uttarakhand, Delhi, Himachal Pradesh, they are included in 'Scheduled Castes'. In Madhya Pradesh, Uttar Pradesh, Gujarat, West Bengal, Tripura, Goa, Haryana, Punjab, Jammu & Kashmir, they are included in 'OBC'
After Independence, Banjara people were included in the scheduled castes and scheduled tribes in some states. In a real sense, Banjara community belongs to the tribal community and leading the tribal life. But it has no uniformity in getting the same reservation facilities. Hence, Banjara community should be considered in 'ST' category in all States. The All India Banjara Seva Sangh and many other Banjara community organizations have stepped forward and repeatedly over the years, have been demanding from the Government.  However, the Government is ignoring this demand of Banjara community across the country.
But as the government neglected this community, there is no so much progress reached. At present the reservation  for Vimukta castes is only 3% in Maharashtra State. The benefit of OBC reservation is provided to Banjara at the center level. In the present scenario, reservation for the Vimukta Jati (Banjara) in the state of Maharashtra State is under threat. In Kerala and Arunachal Pradesh, there is no reservation for Vimukta Jati (Banjara) tribe, which is too much backward in financial, social and political status and experiences the acute poverty and illiteracy. It is very essential to form new plans by central and state government   and bring them in the main stream. If they are given only 2% - 3% of the reservation facilities, their development will not be possible.
Denotified, Nomadic and Semi-Nomadic Communities are considered to be the most deprived sections of Indian society. These communities are hard to reach and less visible. The De-notified, nomadic and semi-nomadic communities move from place to place in search of livelihood. As a result, they are frequently left out. Hence to address the issues, related to these communities there is a need for special attention. In many ways, today's the reservation of the  Banjara community  has been threatened and a conspiracy is being set up to abolish it. Banjara community  need to be vigilant in this regard.
Conclusion:
In India, for the development of the Dalits, backward classes, seamless, forlorn, deprived and ignored communities , the Government should provide authentic reservation facilities. They should  avail all these facilities and must get their own status like human being and reach to the goal is very necessary for the overall development of humanity.
In the entire political tenure, Vasantrao Naik implemented many schemes and plannings to uplift De-notified, Banjaras and Nomadic tribes because as it was very necessary to make planning to increase the proportion of their education and to bring these tribes into main stream. He started many patronage schools, vocational institutes and colleges and university level solutions for their education but today there are many problems to implement these solutions.
An ideology of Mahatma  Phule, Shahu Maharaj and Bhartratna Dr. Babasaheb Ambedkar played a substantial role in creating a progressive and egalitarian Maharashtra State. Similarly, Vasantrao Naik continued to use his authority for the welfare of the general public and De-notified and Nomadic tribes during his political career. His vision was to work towards ending discrimination on the basis of caste. In order to bring the deprived, neglected and denied tribes into the mainstream of society and he continuously  worked to make a constitutional provision of reservation in Maharashtra State. This was a revolutionary work during his political tenure.
Courtesy- This unit is taken from the Chapter-5 of the 
                     Research And  Analytic Book- 
                              VASANTRAO NAIK: 
                            [ A Pioneer In  Politics ]
   Revolutionary Social Reformer And Architect Of Maharashtra State
                                 Author/Editor
                    Prof. Dr.Dinesh Sewa Rathod           










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Thursday, September 26, 2019

History Of Banjara-Lamani And Their Economic Organization:

 

History Of Banjara-Lamani And Their                     Economic Organization:
            ( HISTORICAL BACKGROUND )
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  Since the Banjara(Lamani)are an immigrant group to this region in Karnataka, a brief history of this region as well as the history of the Lamani community and their movements would be enough and useful in understanding the complexities of their socio-economic life. Historically, Dharwad is one of the important tracts of the wider cultural and political territory known as Karnataka which has been inhabited since prehistoric times. However, it is the medieval history of the area which is relevant to the present study, since the Lamani are said to have come to South India along with the Muslim invaders, as transporters of supplies to their armies. After the fall of the Vijayanagar empire, Dharwad passed under the following rulers Muslims (Adilshahi of Bijapur, 1565-1685); Moghuls (1685-1720): Marathas (1720-1818); and British (1818-1947). It is under the Pax-Britannica that the area came to experience  stable law and order and general development (Palande, 1959: 53-106 ).
     History of the Lamani and Their Traditional Economic Organization Since the Lamani have been a people on the move till the seventies of the last century, the historical account has to encompass the pan-Indian canvas, which can provide us a perspective of the past of the Lamani of this region. Traditionally, the Lamani, or Banjara, have been carriers of supplies and drivers of pack-bullocks. They are known variously in different parts of the country,  in the jungle), Lambada, Lamani and Labhan. All these words except the first are derived from the Sanskrit word lavana, meaning salt, which was one of their principal items of trade (Nanjundayya and Iyer, 1928 135-36). The word Banjara is said to be derived from the Sanskrit word Vanaj and  Chara-wanderers of the jungle. 
   Most nomadic communities believe that they are descended from Rajput ancestry. They say that there are in all thirty six nomadic and semi-nomadic groups. Incidentally this number 36 coincides with the Rajput dynasties, referred to as Royal races' by Lt. Col. Tod (1829) and also mentioned in Hindu scriptures, Communities which are similar to Banjara (Lamani) are Kanjar Bhat, the Habura, the Nat, the Sansi, the Beriya, the Moghul, the Bauria, the Dosadhs, the Gadulia Lohar etc. All these groups who claim Rajput ancestry state that during the reign of terror of Allauddin Khilji (1296-1316) and the defeat of Maharana Pratap Singh of Chittur (1568-69) at the hands of Mughal Emperor Akbar, they retreated to the forests and took an oath to return to their mother country only when Mewar was free from alien domination.  The attempt of such communities to link themselves through myths and folklore to the Rajputs (who belong to Kshatriya Varna) is called as a process of Kshatriyaization (not Brahminization) by writers like Gautam (1983 16-17). The Lamani seem to have been one of the ancient tribes of India, since the Sanskrit writer Dandin (about the 6th century AD) mentions them (though not by name) in the fifth canto.
    The Lamani existed and practiced the avocation of grain carriers with the help of pack-bullocks since ancient times. In view of their occupation the Lamani of yore may be referred to as non-pastoral nomads or "service nomads" (Gunda 1981 287-300). It is rather difficult to locate the exact place in India from where the Banjara spread to other parts of the country, since there is no unanimity among scholars on this point. Mythological and historical accounts suggest that their homeland was somewhere in north-central India, and more likely in the Marwar region of Rajasthan, from where they spread, in the historical past, in all directions to Kashmir in the north, Deccan and beyond in the south, and in the east to Eastern Uttar Pradesh (Nanjundayya and Iyer, 1928 128-136). It appears to be a mixed ethnic group and owes its origin and organization to the wars in southern India of the Delhi emperors (both Afghan and Mughal), when the Banjara carried the commissariat of the imperial armies (Grier- son, 1968: 256). They helped the imperial army, fighting in an exhausted country far from their supply base, by conducting a fearless and reliable transport service. At the time, they were unsettled nomads (Craufurd, 1742 90; Ferishta 1612 as quoted by Briggs 1819; Ibbetson, 1883 547) According to Briggs (1819), the earliest dated reference to the Lamani is in the Tarikh-e-Khan Jahan Lodi-e-Niamatullah, written in Persian about 1612 AD by Mohd. Kashim Ferishta of the Bijapur court, and the reference is to the events of 1417 and of 1504 relating to the Mohamedan monarchs of the Deccan. The former account truns like this ... in the year 1417, a large convoy of Banjara bullocks was seized by the brother of Feroze Shah Bahamani when the former rebelled and made an attempt on the throne of Gulbarga, and Deccan capital" (Nanjundayya and Iyer, 1928 138). The latter reads: "As scarcity was felt in his (the Sultan's) camp in consequence of the non-arrival of the Banjaras,. he despatched Azam Humayun for the purpose of bringing in supplies" (Grierson, 1968: 256). When the Moghul army invaded the South, the Banjara, with their magnificent system of speedy transportation through the difficult and trackless terrain, earned the goodwill and esteem of the Moghul emperors and generals, and were granted many immunities and privileges for their
 16 services. The two Lamani leaders, Bhangi and Jangi, together had with them 180,000 bullocks, while their rival Bhagavandas had only 50,000. As the Moghul emperors conquered southern India and strengthened their position up to the end of the 17th century. Some Banjara remained in different parts of the Deccan and southern India. Later, in the 18th century, they took up- service under the Maratha rulers of Satara, and subsequently under the Peshwas of Poona and the Nizam of Hyderabad. They also played a significant role as carriers of luggage and provisions for the British in their Mysore wars (1792 and 1799) and the wars with the Marathas (1800-1818) (Nanjundayya and Iyer, 1928 139-142; Craufurd 1747 Vol. II: 90) There is no unanimity on the past identity of the Lamani Because of their wandering habits, they were classed among the gypsies of India (Narasimhaiyengar 1893 228). 
  The Banjara are supposed to be descendants of the original Aryan gypsies of North-West India, whose descendants are also to be found in various parts of central and southern Europe and the Americas (Aiyer, 1962 vii-ix; Sher Singh Sher, 1966 1 -5). As. against this, Chamanlal says : My thesis is the gypsies were mostly taken as slaves to carry loot by the invaders like Mohammud of Ghazni. They were mostly army men and others (connected with the army) and not wanderers" (personal communication, dated 20-7-1971). He considers the appellation 'gypsies' itself is a misnomer, as the word is supposed to.. This could be known from the orders of Asaf Jan, Wazeer of Shah Jahan, who used the services of the Lamani during his raid into the Deccan (against Bijapur, circa 1630). When the Lamani leaders put forward the difficulty of obtaining grass and water for their pack bullocks, Asaf Jan issued the following order engraved in gold letters on a copper plate.

          Ranjan Ka Pani Chapper Ke Ghas
                Din Ke Teen Khün Maff
       Aur Jahan Asaf Jan Knan ke Ghode 
         Wahan Bangi Jangi Ke Bail khade

    The meaning of the plate seems to be: "If you cannot find water elsewhere, you may even take it from the ranjans (pots) of my followers; grass you may take from the roof of their huts; and if you commit three murders a day, I will pardon even this, provided that where I find my cavalry, there I should find always Bhangi-Jangi's (leaders of the Banjaras) bullocks" (Nanjundayya and Iyer 1928: 139).
  Egyptian connection, while most people called 'gypsies trace Indian origin. They continue to use Indian words (Chamanlal, 1962: xi) British travelers and officers have referred to the honesty and praiseworthy character of the Lamani as transporters of goods (Campbell, 1884a 122; Thurston 1909:122) in both peace and war. The Lamani also traded with the general population in grain, salt, coconut, spices, cotton and woolen clothes, etc. during peace time, and became a useful means of transport between North and South and between the coastal regions and the upghat regions in the South itself (Buchanan, 1807: Vol. II 144-187 ff; Craufurd, 1747 Vol. I90) The 1891 Census has revealed the heavy concentration of Banjara in the then Hyderabad, Bombay Presidency and Berar in a descending order. They were also found in thirteen other provinces and princely states of India. Thus, their main con centration was in the Deccan and South India by the close of the last century, and it was here that they retained most of their traditional manners, customs and dialect than elsewhere (Grierson 19688 255-56). They lost their traditional calling of transporting merchandise on the back of pack-bullocks along country tracks after the introduction of mechanized transport and opening of railways and roads by the British Government in the early period of their direct rule in India. The increased use of carts because of roads and safety, deprived the Lamani of whatever little transport work they had in the interior regions. So, they turned to the forests for their livelihood by cutting wood and gathering other forest produce. But they could not earn enough from the jungles to live by. Being illiterate, economically back ward and lacking technical skills that would have allowed them to adopt other honest avocation, they became "brutal robbers" and bandits by the middle of the last century (Dubois, 1936 69-70; Buchanan, 1807: Vol. II 44-190 .). Their settlements were located mostly on high ground, affording points of vantage for reconnaissance in their predatory excursions upon the multi caste hamlets of the peasants The Lamani were not favorably disposed towards education of their children (Campbel, 1883 340, 1884a 122). To reform them through persuasion and education was consider  by the British administration, Therefore, to control their criminal activities, they were brought under street police supervision and severe sentences were passed by the courts for their crimes. Finally, the Lamani, along with other crime- oriented communities, were brought under the purview of the Criminal Tribes Act of 1871 As a result of the breakdown of their traditional economy and the checking of banditry, the Lamani were forced to supplement their earnings from the forest by working as casual labourers in the peasants' fields and by other types of wage labour, quite against their will, as they had no tradition of working as servants. Although they had been settling down as law-abiding citizens since the seventies of the last century, by the first quarter of present century, in north Karnataka, the wandering Lamani were still under police surveillance and were often accused (as in the past) of stealing cattle, kidnapping women and children, passing or making counterfeit coins and of robberies (Enthoven, 1922: 333-42). But eventually they had to settle down to agriculture, although it had never been their occupation at any time of their history (Thurston, 1909 215; Government of Bombay 1889 45, 50, 53; Palande, 1959 194; Row 1903 554; Mead and MacGregor, 1912: 282) The same kind of chequered history and ultimate setting down to agriculture between 1901-1921 is noted for Central Indian Tribes like Bhils, Bhilala, Soharia, Gonds, and Korku by Saxena (1964 69) In the Dharwad district, the Lamani settled down mostly in the Malnad region, in the seventies of the last century. It is only later that the Dharwad district Lamani moved to the plains from the Malnad region for the sake of cultivation after they lost their traditional occupation, concentrated in the hilly regions (Government of Bombay, 1889: 46) After 1947, the Indian government changed the earlier government's policy, and, because of this change of attitude, the Criminal Tribes Act was repealed in 1949, and these communities were given equal status along with others in the polity. For ameliorative and for purposes of advancement they were declared as 'denotified', or 'ex-Criminal' tribes, a separate category of 'other backward classes.

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This article is written with the help  the following references (historical books) and recently published in international journal

  References -
1.. LAMANI ECONOMY AND SOCIETY IN CHANGE 
(Socio-Cultural Aspects of Economic Change Among the Lamani of North Karnetaka) 
  By- B.G.Halbar
  (Professor Of Anthrapology) 
Universtty of Windsor. (Canada) -1986

2. Royal races' by Lt. Col. Tod (1829) 

3. Grier- son, 1968:

4. Craufurd, 1742 90; Ferishta 1612 as quoted by Briggs 1819; Ibbetson, 1883 547) According to Briggs (1819),

5.Lamani as transporters of goods (Campbell, 1884a 122; Thurston 1909:122) 

6.Thurston, 1909 215; Government of Bombay 1889 45, 50, 53; 

7.Palande, 1959 194; Row 1903 554; Mead and MacGregor, 1912: 282)
_____________________________________________
                                                            
   Compiled By -   Dinesh S. Rathod
                                 (Prof. in English)     
                                                       


     

      

Wednesday, September 25, 2019

Ancient History Of Banjara

              Ancient History Of Banjára, 
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    In addition to what is stated in the printed Glossary, it may be as well to mention that the word appears to be derived from the Sanskrit Banij fu a merchant, and not, as Shakspeare's Dictionary tells us, from the Persian Biranjára  rice carrier; the word being of higher antiquity than the Indian connection with Persia. Thus we find mention of a cock fight in a Banjara camp in the story of Ramati in the "Dasa Kamára Charitra," written by Dandi, a predecessor of Kálidása, according to Colebrooke ("Introd. to Hitopadesa"). It is to be confessed, however, that Wilson does not assign an earlier origin to this compilation than the ninth century ("Journ. R. A. S." No. IX p. 135). Nevertheless, independent of this testimony, Banjáras seem to be clearly indicated, even by Arrian, as constituting one of the classes of Indian society (Indic. xi.). We may therefore rest assured that we are not to look to Persia for the origin of the name The Banjáras of these provinces are not always wandering merchants, but many are denizens of the long tract of country under the Northern hills from Gorakhpúr to Hardwár. Most of those who are Musulmans ascribe, like the Lodanahs of Central India, their origin to Multan, or its neighbourhood, and state that they were converted to Mahometanism by Shaháb'ud dín Ghorí; but it is probable that, like the Multanis of the Deccan and the Lodanahs, they did not leave their native country till about the time of Nádir Shah's invasion. The Hindú genealogical records usually consider Banjáras to be Chárans, or bards, who have chosen a wandering life, and disregarded the literary accomplishments which are considered to be their birthright. Their origin, however, as the text says, is involved in great obscurity They are, however, frequently called Brinjaras in India: which gives some colour to the derivation from the Persian.

 Those of Central and Western India are doubtless usually Chárans. The sacred character of their office inspires respect among the lawless, but superstitious, people with whom they have to deal, and grain and merchandize under their charge are allowed to pass without question The original stock of Banjáras mentioned above as living in the Northern forests have become much intermixed with other classes, and men of all tribes are constantly deserting their homes, and joining the Banjára fraternity. The mere names of their tribes are sufficient to show this The Turkia Banjáras are divided into thirty-six tribes: Tumar, Chauhán, Gahlot, Dilwári, Alwi, Kanothí, Búrki, Dúrki, Shaikh, Nathámir, Aghwán, Badan, Chakiráha, Bahrárí, Padar, Kanik, Ghari, Chandaul, Teli, Charkhi, Dhangaia, Dhanhikaia, Gaddi, Gotahní, Titar, Hindia, Ráha, Marauthia, Khákhará, Kareya, Bahlím, Bhattí, Bandwarí, Bargadda, Alia, and Khiljí. These assert that they came originally from Multan, and left their newly chosen country of the Dekkan under a leader called Rustam Khan, and first of all took up their abode at Badlí Tánda,t near Moradabad, from which they have gradually spread to Bilaspúr, Richha, and the neighbouring tracts. They are for the most part occupied as carriers. They probably mean the famous Rustam Khan, who held the Govrernment of Sambhal for some time during the reign of Shahjahán. He was the founder of Moradabad, which he originally called Rustamnagar; but as that name gave offence to the Emperor, he called it after Prince Murad; to whom, however, he was subsequently opposed in the famous action in the Chambal, in A.D. 1668, in which he lost his life, Tanda is a settlement or camp of Banjáras. There are many towns called Tanda in various parts of Indin, from their having once been depots or eneampments of some Banjára patriareh. The large village ealled Tanda in Gujrát district in the Panjab, a few miles from the place where the Chenab river issues from the hills, is entirely inhabited by Labánas, which is the Panjabi name for this tribe. The asser tion in the text that Labánas are employed entirely in agrieulture is very erroneous. I  know many large gangs of them who spend their time entirely in carrying grain from mart to mart on bullocks.-

 The Bayd Banjáras Doalha. Of them there are eleven Gots: Jhaloí, Tandar, Határ, Kapáhí, Danderí, Kachní, Tarín, Dhorpáhí, Kírí, and Bahlím Their occupations are more various than those of the Turkias, as they are occasionally employed They are found in Pilibhít, Kánt, and in the neighbourhood of those places came from Bhatnír under a leader called doctors and weavers The Labána Banjáras have also eleven Gots. They state that they are descended from Gaur Brahmins, and came in Aurangzeb's time from Ranthambor. They engage almost en-tirely in agricultural pursuits.The Múkerí Banjáras of the Northern Parganahs of Bareilly assert that they derive their name from Mecca, which one of their Naiks, who had his tanda in the neighbourhood, assisted Father Abraham in building! Leaving Mecca, they resided at Jhajjar, where their illustrious name became corrupted from Meccaí into Múkerí. Their fabulous history is not worth recording, but their names also betray a strange compound of tribes, Musulman and Hindú: Aghwan, Moghal, Khokhára, Chauhán, Simlí-Chauhán, Chothya-Chauhán, Panjtakya-Chau- hán, Tauhar, Katherya, Pathán, Tarín-Pathán, Ghorí, Ghoríwál, Bangaroa, Kanthya, and Bahlím. The Bahrúp Banjáras are for the most part Hindús, and lead a more wandering life than the Musulmans. They into the tribes of Rathore, Chauhán or Kúrrí, Powar, Tumar, and Bartia. The origin of the first four is sufficiently apparent came and are divided from their names. The fifth is said to be derived from a Gaur Brahman. Of these tribes again there are several ramifications Of the Rathore there are four: Múchhárí, Bahúkí, Murháwat, and Panot. Of the Múchhárí there are fifty-two divisions; of the Bahukí there are twenty-seven; of the Murháwat there are fifty-six; and of the Panot there are twenty-three. The Chau hán, who have forty-two Gots, are unanimous in stating that they came from Mainpúrí. The Powars have twenty Gots, and state that they came from Dháranagar. The Tumar, Tuar, and Torí have forty-two Gots, and state that they came from Dehli The Bartia have fifty-two Gots. They claim Chittor as their original seat. Bahrúp Banjáras, like all the other clans, inter marry, but do allow of any connexion between memberss of the same Got. They receive the daughters of Nats in marriage, but do not allow their own daughters to marry into Nat families; and they have some curious customs at their marriages, which need not be detailed here. It is evident that the Bahrúp Banjáras have a close connec-tion with those of the Dekkan. In a paper in the "Bombay Literary Transactions" (Vol. I.), General Briggs divides them into Chauhán, Rathore, Powar and Bartia. In a paper published in the "Journal Asiatic Society" (No. 145, for the year 1844), the last is omitted. It seems strange, where the sub- divisions are in the four cases mentioned in the "Bombay Transactions" identical, we should miss the fifth (Tumar), who form so large a clan of our Before the predominance of the Rohilla Afghans, the juris diction of the Rohilkhand Banjáras was of great extent, and in the middle of the last century they held a great portion of the forest, as well as of the country to the South of it. But after the defeat of Raja Harnand by Ali Mahomed Khan, the parganah of Pilibhít was wrested from Daispat Banjára by Payinda Khan, and added to the Jagir of Hafiz Rahmat. The Banjáras of Gorakhpúr used to commit extensive depredations in that district, and were not put down till a short time previous to the British accession, when they were severely punished by Raja Sarbajít of Bánsi The turbulence of the Banjáras has now been entirely sup pressed, both in Gorakhpúr and elsewhere, and they have become, under our Bahrúp Banjáras. pacific rule, a quiet and well-conducted people. They now confine themselves principally to the occu pations of cattle graziers and carriers, especially the latter
  
 During the early part of the cold weather, many parties of them visit the Northern and Eastern forests to graze their cattle, and dispose of their cargoes of salt; and on their departure in the hot season load them with rice, tumeric, and other produce of those regions; and as they are distinguished for the honesty of their mercantile transactions, their credit is considerable. They usually take advances from a native merchant to purchase the goods they require, and repay him by a bill from the market where they are disposed of. Each community has a chief or Náik, whom all implicitly obey, and trust in all matters connected with their traffic and conduct. Through him the city merchants make their bargains, for the punctual execu- cution of which he is security. Any Banjára committing an offence against the tribe, or its head, in his public capacity, is tried by Panchayat, and punished by fine or expulsion, as may be thought proper. Their decisions, indeed, are said sometimes to extend to the length of inflicting capital punishment, and such may possibly have, till within the last few years, been the case, for the regions they visit are so remote, that they are pretty secure of escaping detecti

        -------------------------------------------------------
Reference:
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SUPPLEMENTAL GLOSSARY OF INDIAN TERMS,
    BY THE LATE SIR HENRY M. ELLIOT, K.C.B. 
  EDITED, REVISED, BY JOHN BEAMES, M.R.A.S.,
                         In two volume 
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LONDON TRUBNER & Co., 8 AND 60, PATERNOSTER ROW

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     Research & Compiled By-
           Dinesh Sewa Rathod
            ( Prof.in English)
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Saturday, August 31, 2019

Rapid Reading- 2. The Girl With An Apple

                      RAPID READING

------------------------------------------------------------------         2... The Girl With An Apple


  Q-5 (A)---4 Marks  Q-5 (B)---4  Marks वर आधारित Activity Sheet मधील Q-5 A, व B मध्ये खालील प्रकारचे प्रश्न परीक्षेत विचारले जातात.. या section मध्ये एकूण पाच topics आहेत..प्रतेक topic मधील घटनाक्रम विद्यार्थ्यांनी लक्षात ठेवावे . 2. The girl with an apple या कथेचा इंग्रजी व मराठी भाषेत सारांश देत आहो.

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Q.5. (A) Read the extract and do the activities that follow:     (4)

(One seen extract 200 to 250 words)

1- Activity testing global understanding based on 
 (i) Plot
 (ii) Character
(iii) Setting 
(iv) Theme 
(v) Language

2) Activity: (Activity Testing creativity)    (2)
(i) Add your own imaginative        
paragraph either before or after the extract.
(ii) Convert dialogue into a story
form / convert the extract into a dialogue form 
 iii)Provide a diferent
ending in about 50 words. 
(iv) Give gist of the extract in your own words.  (2)
             (Any One)


(B) Read the extract and do the activities that follow:


(One seen extract 200 to 250 words)

1- Activity testing global understanding based on 
 (i) Plot
(ii) Character
(iii)Setting
(iv) Theme 
(v) Language               (2)

2) Activity: (Activity Testing creativity
(i) Add your own imaginative paragraph either before or after the extract 
(ii) Convert dialogu into a story torm convert the extract into a dialogue form 
(iii) Provide a different ending
about 50 words.
(iv) Give gist of the extract in your own words. (Any One) (2)

(Note Activity type used for the extract (a) will be repeated for the extract (b)

        वरीलप्रमाणे Activities असतात.
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2... The Girl With An Apple


            INTRODUCTION

  The Girl With An Apple' is a touching and overwhelming story of jews, Herman and his brothers who had suffered the war. It is about their arrest, their suffering, their escape, their liberation, their training and their settlement. It is a story of Roma, the girl with an apple, the angel who helped Herman by giving him an apple everyday while he was in the con-centration camp. It was an amazing coincidence that they met afterwards. Herman proposed he and they got married. Thus the story ends on a happy note of their union and happily living  together in a married life. It reveals good and sensible human relationship. 

                    STORY IN BRIEF
   The writer Herman Rosenblat and his brothers were transported in a cattle car to Germany They reached Buchenwald concentration camp where they were issued uniforms and identifi- cation numbers and led into a crowded barrack. The writer was called 94983 and put to work in the camp's crematorium, loading the dead into a hand-cranked elevator. Soon they to Schlieben a sub-camp near Berlin. There he met a girl who always gave him an apple or bread to eat. That kind girl, Roma was risking her life and visiting the writer with an apple ev- eryday. Seven months later writer and his brother were crammed into a coal car and were sent shipped to Theresienstadt camp in Czechoslo- vakia. For three months they were there. The war was winding down and allied forces were closing in. On May 10, 1945, the writer was scheduled to die in the gas chamber at 10.00 A.M. The writer lost all hopes of survival but Russian troops had liberated the camp. The writer with his brothers escaped and he went to England, where he was sponsored by a Jewish Charity. The writer was put up in a hostel and trained in electronics. Then he came to America and served in the U.S. army during the Korean war. Then he retuned to New York City after two years. In August, 1957 he opened his own electronics repair shop and settled in. One day writer's friend Sid called him to join in blind date. Later they went to Bronx to pick up his date and her friend Roma. Roma was a nurse at a Bronx hospital. She was kind smart and beautiful girl. They enjoyed the evening and in a dis- cussion the writer came to know that she was the angle sent by his mother, the girl who gave him apple daily at the camp. They could not believe, amazed, burst with joy, flooded with emotion, the writer proposed Roma. Roma accepted his proposal. Invited him to meet her parents for Shabbat dinner and got married with the writer. After nearly 50 years of mar riage, two children and three grandchildren the write never let her go.

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                 A  Girl With An Apple
                     (सफरचंदवाली मुलगी)
                 थोडक्यात कथेचा स्वैर अनुवाद 

    लेखक व त्याच्या भावांना जनावरांच्या गाडीतून जर्मनीला वाहून नेण्यात आले . काही आठवड्यानंतर ते बशेनवाल्ड येथील राजकीय गुन्हेगारांच्या छावणीत दाखल झाले . तेथे त्यांना गजबजलेल्या सैनिकांच्या राहण्याच्या जागेत ठेवण्यात आले . दुसऱ्या दिवशी त्यांना पोशाख व ओळखण्यासाठीचे नंबर देण्यात आले . लेखकाला ९४९८३ या नंबरने संबोधले जाऊ लागले . लेखकाला छावणीच्या दहनभूमीत हाताने दांडा फिरवून वर चढवण्याच्या लिफ्टमध्ये मृतदेह लादण्याचे काम देण्यात आले . लेखक भावनाहीन , मृतप्राय , कठोर झाला होता . तो फक्त आता नंबर राहिला होता . लवकरच लेखक व त्याच्या भावांना बर्लिनजवळील बुशेनवाल्डची उपछावणी , शेलिबेन येथे पाठवण्यात आले लेखकाच्या आईने त्याच्यासाठी देवदृत पाठवत असल्याचे स्वप्नात येऊन सांगितले . सकाळी लेखकाच्या लक्षात आले की , ते सुंदर स्वप्न होते . त्या ठिकाणी तर फक्त काम , भूक आणि भीतीच होती . दोन दिवसानंतर लेखकाला कुंपणाच्या बाजूला एक मुलगी भेटली . पॉलिश भाषा येणारी , न घाबरणारी . तिच्या डोळ्यात लेखकाला जगण्याची आशा दिसू लागली . त्या दिवसापासून ती दररोज ठरलेल्या ठिकाणी , ठरलेल्या वेळी भेटू लागली . ती लेखकाला दररोज एक सफरचंद किंवा ब्रेड देऊ लागली . ती दररोज कोणालाही न दिसता भेटत होती . लेखकाला ती कोण होती , तिचा जीव का धोक्यात घालत होती . तिचे नाव काय  होते , हे काहीही माहीत नव्हते . जवळ जवळ सात महिन्यानंतर लेखक व त्याच्या भावांना कोळशाच्या गाडीत कोंबण्यात आले आणि जहाजेतून झेकोस्लोव्हाकियातील थेरेसीयनस्टॅट येथील छावणीत नेण्यात आले . त्या दिवशी लेखकाने त्या मुलीला परत भेटण्यास न येण्याचे सांगितले . त्यांना तेथून हलवण्यात येणार असल्याचे त्याने तिला सांगितले . थेरेसीयनस्टेंट येथे लेखक तीन महिने होते . युध्द संपत आले होते . परंतु लेखकाचे नशोब मात्र उघडत नव्हते . मे १० , १९४५ ला १० . ०० वाजता गॅस चेम्बरमध्ये घालन लेखकाचा मृत्यू ठरलेला होता . रात्रीची वेळ होती . लेखक मनाची तयारी करीत होते . प्रत्येक वेळी काही ना काही कारणामुळे मृत्यूच्या जबड्यातून लेखकाची सुटका झालेली होती , परंतु या वेळी सुटका नव्हती . लेखकाला त्याच्या आईवडिलांची आठवण त्यांची भेट होईल असे त्यास वाटले , परंतु ८ वाजता दंगल , रशियन सैन्याने छावणी मुक्त केली होती . लोक सैरावैरा धावत लेखक व त्याचे भाऊही त्यात सामील झाले . सर्वजणच बचावले . मृत्यू ठरला होता . तेथे जीवनदान मिळाले . कदाचित त्या अॅपलधार मुलीचा चांगुलपणाच यास कारणीभूत असेल . कदाचित माझ्या आईने पाठवलेला देवदूत देवता हीच होती . शेवटी लेखक इंग्लंडला आले . तेथे ज्यूंच्या धर्मादायी संघटनेने त्याला दत्तक घेतले . त्याला वसतिगृहात ठेवले व इलेक्ट्रॉनिक्स विषयाचे प्रशिक्षणही दिले . तेथून पुढे ते अमेरिकेला गेले . कोरियन युध्दाच्या दरम्यान अमेरिकेच्या सैन्यात काम केले . नंतर २ वर्षानंतर न्यूयॉर्कला परतले . ऑगस्ट , १९५७ मध्ये लेखकाने स्वतःचे इलेक्ट्रॉनिक्स दुरुस्तीचे दुकान सुरू करून स्थिरस्थावर होण्याचा प्रयत्न केला . एके दिवशी लेखकाचा इंग्लंडमधील मित्र सिद याचा भेटण्याचा संकेत मिळाल्याचा निरोप आला . एखाद्या अनोळख्या व्यक्तीबरोबर सार्यकाळ घालवणे मला पसंत नव्हते . पण सिदच्या आग्रहामुळे मला मान्य करावे लागले . तेथे गेल्यावर त्याला रुग्णालयात काम करणारी नर्स रोमा भेटली . त्यांनी सायंकाळ मजेत घालवली . रोमा तल्लख व सुंदर होती . जेव्हा दोघांची चर्चा झाली तेव्हा लेखकाच्या लक्षात आले की , छावणीच्या कुंपणाच्या बाजूला दडी मारून बसन दररोज सफरचंद देणारी ती हीच मुलगी होती . या योगायोगावर दोघांचाही विश्वास बसत नव्हता . आनंदाचे भरते , भावनांचा पर आला . अनावर भावनेने लेखकाने रोमाला लग्नाची मागणी घातली . तिला लेखक आता परत जाऊ देणार नव्हता . तिनेही त्याचा स्वीकार केला . साबातच्या वेळी  जेवणाचे निमंत्रण दिले व वडिलांना भेटण्यास सांगितले . लेखकाला  तिचा धीरगंभीरपणा , खंबीरपणा हे सद्गुण फार आवडले . त्या दिवशी तिने होकार दिला. लेखकाने त्याचा शब्द पाळला . जवळ जवळ लग्नाच्या ५० वर्षानंतर दोन मुले व तीन नातू झाल्यानंतरही लेखकाने तिला परत जाऊ दिले नाही .        

                              - हेरमन रोझेनब्लॅट
   ***********************************


                    Rapid Reading :
       2.. The Girl With An Apple

Extract : ‘My brothers and I were………………………………. a hunk of bread or, better yet, an apple.
A1 Complete the statements using words/expressions from the extract.
1. The writer and his brother were transported to …………….. Germany
2. The work given to Hermon at Buchenwald was …………..to load the dead into a hand cracked elevator.
3. Hermon was identified as ……….. 94983
4. Hermon and his brother were sent to …….. Schlieben
A1. Characters: Enlist the characters that appear and are referred to in the extract.
The characters that appear are Hermon, his brother and a little girl. The characters that are referred to in the extract are Hermon’s mother.
A1.Theme: Arrange the statements in order to get the central idea of the extract.
1. After a couple of days he spotted a girl on the other side of the camp’s fence.
2. The writer and his brother were taken to the concentration camp.
3. Once he dreamt that his mother would send him an angel.
4. They were issued uniforms and identification numbers.
Language: A1 Point out the words / expressions related with war and its effects exploitation 
The words related with war , exploitation and its effects are ‘transported in cattle car’, ‘concentration camp’, ‘issued uniforms and identification numbers’, ‘camp’s crematorium’
A2. Add an imaginary paragraph before the extract. 2
It was the period of Second World War. The Nazi were seeking for the Jew. One day a troop of Nazi army reached our village. They started picking every single Jew from our village. I was playing with my brothers in the backyard of my house. I heard the footsteps and screaming of a group of people. We hid behind the lonely tree in the backyard. One of the soldier’s eyes fell on us and he rushed to lift us. We were put into a cattle car. I looked for my parent in the car in vein.
Extract : We were in Theresienstadt ………………. I was starting to settle in. 
A1: Theme : Choose the correct option and rewrite the statements.
1. The girl with an apple/ Mother is called an angel.
2. The writer escaped from the camp at Buchenwald / Theresienstadt.
3. At 10 A. M. / 8 A. M. the writer heard shouts and saw people running in the camp.
4. The writer was trained in electronics in England/ America.
A1. Language: Point out the vivid description employed in the extract.
Ans : In the following lines we find vivid description- ‘ there was commotion’ ‘ I heard shouts, and saw people running every way through camp’ ‘The gates swung open’ .
A1. Plot: State the role of different countries in the escape and settlement.
Ans : (The writer was sent to Germany to keep in concentration camp. From there he was taken to Theresienstadt in Czechoslovakia.) At Thereseinstadt the writer was scheduled to die in gas chamber. Somehow troops of Russia liberated him. In England he was kept in a hostel and given training in electronics. He served in the U. S Army during Korean War.
A2. Write the gist of the extract.
Ans: The writer, his brothers and other inhabitants of the camp were liberated by Russian troops. The writer owes his survival to the apple girl whose goodness saved his life. After getting liberated, he went to England. There he got training in electronics. Then he moved to America. His brother Sam also was there. In America he opened his electronics shop to settle in. 
Extract 3 ' We piled back......... I have never let her go.'
A1. The extract tells us about human relationship. Explain. 

A2 Write a piece of dialogue between Roma and the writer Herman.
(Scene: Sid in driver’s seat, Roma and Herman in back seats )
Roma: (in a soft tone) Where were you during the war?
The writer: (looking towards her) In the camps. And you?
Roma: My family was hiding on a farm in Germany, not far from Berlin?
The writer: ( surprisingly) Weren’t you caught ?
Roma: My father knew a priest who got us Aryan papers.
The writer : Thank god. You didn’t witness the sufferings of the people in the camp
Roma: I know it. I saw a boy in the camp. I would throw him apples every day.
The writer: Did he tell you one day not to come back?
Roma: (In an amazement)Yes
The writer : That was me. I’m not letting you go. Will you …..m…marry me?
Roma : (blushing) You’re crazy.

*****************************************
Compiled By- Prof.D. S.Rathod
  www.profdineshrathod.blogspot.com


Thursday, August 29, 2019

Write homophones of ....(confusing words)




Confusing Words ( Homophones)
           मिलते-जुलते शब्द 


adapt—अनुकूल बनाना
adept—कुशल
adopt—अपनाना या गोद लेना

 affect—प्रभावित करना
effect—प्रभाव

alternate—एक के बाद एक
alternative—विकल्प

bare खुला या नग्न
bear— सहना, भालू

 berth—सोने की जगह (ट्रेन आदि में)
 birth—जन्म

 brake—ब्रेक (गाड़ी का)
break—टुकड़े करना

bridal—वधू का
bridle—घोड़े की लगाम, नियंत्रित करना

bread—रोटी, डबल रोटी
braid—लट या चोटी/फीता

cannon—तोप
canon—सामान्य मापदंड

 carrier—साइकिल आदि का कैरियर
career—जीवन, पेशा

cast—फेंकना या ढालना
caste—जाति

 cellar—तहखाना
sailor—नाविक
 seller बेचनेवाला

 cemetery—कब्रिस्तान
symmetry—समरूपता

cereal—अनाज
serial—धारावाहिक

 chase—पीछा करना
chess—शतरंज का खेल

cheque—चेक (धनादेश)
chilli—मिर्च
chilly—ठंडा

 chord—तार
cord—रस्सी

 complement—पूरक
 compliment—प्रशंसा

complementary—पूरक
 complimentary—सम्मानार्थ

coarse—मोटा या रूखा
 course—पाठ्यक्रम

confident—विश्वासी
 confidant—अंतरंग मित्र

context—संदर्भ, प्रसंग
 contest—विवाद, प्रतियोगिता

 corps सैन्य दल
 corpse—लाश, शव

 council—परिषद्
 counsel—सलाह

 councillor—परिषद् का सदस्य
 counsellor—सलाहकार

 dear—प्यारा
decease—मृत्यु
 disease—रोग

decent—शालीन
 descent—अवरोहण
 dissent—विरोध करना

diary—डायरी
 dairy—डेयरी/दुग्धशाला

die—मरना
 dye—रंग

 dose—खुराक, मात्रा
 doze—ऊँघना

 dual—दोहरा
 duel—द्वंद्व युद्ध

except—के सिवाय
 accept—स्वीकार करना

excess—अधिक
 access—पहुँच, प्रवेश

fail—असफल होना
 fell—गिरा हुआ

 faint—फीका
 feint—छल-कपट, दिखावा

 fair—गोरा, मेला, अच्छा
 fare—किराया

 fete—उत्सव, मेला
 feat—करतब, कमाल
 feet—पैर (फुट का बहुवचन)

 flair—जन्मजात कौशल
 flare—गुस्सा होना, फैलना

 flea—पिस्सू
 flee—भाग जाना

floor—फर्श
 flour—आटा

 farmer—किसान
 former—भूतपूर्व

 foul—गंदा/अनुचित
 fowl—पक्षी

gait—चाल
 gate—द्वार, फाटक

 hail—ओले
 hale—स्वस्थ
 hell—नरक

hair—बाल
 hare—खरगोश

hangar—विमानशाला
 hanger—कपड़े टाँगने का हैंगर

heaven—स्वर्ग
 haven—आश्रय स्थल

heal—स्वस्थ होना या करना
 heel—एड़ी

hill—पहाड़ी, टीला
 heap—ढेर, अंबार
 hip—कूल्हा, नितंब

 hear—सुनना
 here—यहाँ

heroin—मादक पदार्थ, हेरोइन
 heroine—नायिका

hoard—जमाखोरी
 horde—झुंड

house—मकान
 home—घर

human—मानवीय
 humane—दयालु

idle—सुस्त
 idol—प्रतिमा

 immigrant—आप्रवासी
emigrant—उत्प्रवासी

immigration—आप्रवास
 emigration—उत्प्रवास

imminent सन्निकट
 eminent—प्रसिद्ध

interested—दिलचस्पी रखनेवाला
 interesting—रोचक, दिलचस्प

lair—माँद, गुफा
 layer—तह, परत, स्तर

lawyer—वकील
 liar—झूठा आदमी

 latter—बाद का
 letter—पत्र

least—न्यूनतम
 list—सूची, तालिका

 lever—उत्तोलक
 liver—यकृत

litter—कूड़ा-कचरा
 litre—लीटर (माप की इकाई)

 loan—ऋण, कर्ज
 lone—अकेला

loose—ढीला
lose—खो देना

mace—राजदंड, गदा
 mess—भोजनालय

maid—नौकरानी
 made—बना हुआ

mail—डाक
 male—पुरुष

main—मुख्य
 mane लंबे बाल

marital—वैवाहिक
 martial—युद्ध संबंधी

massage—मालिश
 message—संदेश

maze —भूल-भुलैया
 maize—मक्का

meat—गोश्त/मांस
 meet—मिलना

medal—पदक
 meddle—दखल देना

mediate—मध्यस्थता करना
 meditate—ध्यान करना

meter—लंबाई मापने की इकाई
metre—लंबाई की इकाई

metal—धातु
 mettle—ओज

meal—भोजन
 mill—कारखाना

miner—खान कर्मचारी
 minor—छोटा, नाबालिग

moral—नैतिक
 morale—मनोबल

morning—सुबह
 mourning—शोक

 naval—नौसेना-विषयक
 navel—नाभि

none—कोई भी नहीं
 nun—ईसाई भिक्षुणी

oar—चप्पू या डाँड़
 ore—कच्ची धातु/अयस्क

 packet—पैकेट
 pocket—जेब

pail—बालटी या डोल
 pale—पीला, फीका

pain—दुःख, दर्द
pane—खिड़की का शीशा

 pare—छीलना
 pair—जोड़ी


pear—नाशपाती

 paper—कागज
 pepper—काली मिर्च

paste—चिपकाना, लेई
 pest—हानि पहुँचानेवाले कीड़े- मकोड़े

patrol—गश्त लगाना
 petrol—गाड़ी में डालनेवाला ईंधन (पेट्रोल)

peace—शांति
 piece—टुकड़ा

peak—चोटी
 peek—झाँकना

pea—गरज या घनघनाहट
 pill—गोली

peel—छीलना
  pedal पेडल—(साइकिल चलाने के लिए)
 peddle—फेरी लगाना

 persecute—सताना
 prosecute—मुकदमा चलाना

persevere—डटे रहना
preserve—सुरक्षित रखना
 perverse—विकृत या भ्रष्ट

 personal—व्यक्तिगत
 personnel—कर्मचारी वर्ग

 plain—साफ, स्पष्ट
 plane—हवाई जहाज

pool—पोखर या तालाब
 pull—खींचना

pore रंध्र, छिद्र
 pour—उड़ेलना

 pray—प्रार्थना करना
 prey—शिकार करना

price—मूल्य, कीमत
 prize—पुरस्कार, इनाम

principal—मुख्य, प्रधान
 principle—सिद्धांत

prophecy—भविष्यवाणी
 prophesy—भविष्यवाणी करना

 quiet—शांत, निस्तब्ध
 quite—बिलकुल/बहुत कुछ

raid—हमला या छापा
 red—लाल

raise—ऊपर उठाना
 raze—मिटा देना/गिरा देना

 rare—दुर्लभ
 rear—पालन-पोषण करना, पिछला

reach—पहुँचना
 rich—अमीर

 recollect—याद करना
 re-collect—फिर से जमा करना

reed—बाँसुरी/सरकंडा
 read—पढ़ना
 rid—पीछा छुड़ाना

reign—राज्य करना/राज्यकाल
 rain—बारिश
 rein—लगाम

right—सही
 rite—संस्कार
 write—लिखना

role—भूमिका
 roll—नामावली, गोला

sail—जलयात्रा
 sale—बिक्री
 sell—बेचना

sailor—नाविक
 seller—बेचनेवाला

scent—सुगंध
 saint—साधु

sea—समुद्र
 see—देखना

seat—आसन, बैठाना
 sit—बैठना

septic—दूषित
 sceptic—संशयी व्यक्ति

sever—काट देना, तोड़ देना
 severe—कठोर, सख्त

shade—छाया
 shed—गिराना

sheep—भेड़
 ship—जहाज

 sight—दृष्टि, नजर
 site—स्थान, स्थल

slip—फिसल जाना
 sleep—सोना, नींद

soar—ऊँचा उड़ना या चढ़ना
 sore—दुखता हुआ
sour—खट्टा

sole—पैर का तलुआ, अकेला
 soul—आत्मा

son—बेटा
 sun—सूरज

stair—जीना, सीढ़ी
 stare—घूरना

stationary—स्थिर
 stationery—लेखन सामग्री

statue—प्रतिमा
 statute—लिखित कानून

steal—चुराना
 steel—स्टील
 still—निस्तब्ध, अभी तक

storey—मंजिल
 story—कहानी

some—कुछ
sum—जोड़

sweat—पसीना
 sweet—मीठा

tail—पूँछ
 tale—कहानी
tell—बताना

 taste—चखना
 test—परीक्षा लेना


than—की अपेक्षा
then—तब

there—वहाँ
 their—उनका

thorn—काँटा
 throne—सिंहासन

thorough—पूरा, संपूर्ण
through—के—आर-पार, बीच में से

vacation—लंबी छुट्टी
vocation—व्यवसाय

vague—अस्पष्ट
vogue—प्रचलन

vain—व्यर्थ
vein—शिरा

 valley—घाटी
 volley—बौछार

verses—कविता
 versus—बनाम

very—बहुत
vary—भिन्न होना

west—पश्चिम दिशा
 waist—कमर
 waste—अपव्यय करना

 weight—वजन
 wait—प्रतीक्षा करना

waive—छोड़ देना
 wave—लहर

wear—पहनना
 ware—सामान

wine—शराब
 vine—बेल

wonder—हैरान होना
wander—आवारा फिरना

weak—कमजोर
week—सप्ताह
 wick—बत्ती

weather—मौसम
 whether—या तो

yoke—जुआ
 yolk—अंडे की जरदी

zealous—उत्साही
jealous—डाही

***********************************


Compiled by - Prof.D. S. Rathod
                      (Moderator -English)
         



Sunday, August 25, 2019

Q6 (c) View and Counter-view


  • Q-6 (c)  ------------------------------------------ 4 Mark
  • 1) View And Counter-view
  • View and counter view is like a debate. As every coin has two sides, many social, economical, educational, political issues have views and counterviews. As in debate , participants cut the points of his earlier  counterparts and bring his point home, while preparing counterview in the exam students have cut the points given in the paper and write his side . In short counterview means an opposite or opposing view.

  • Scheme of Marking
  • Presentation                          1
  • Appropriate argument              2
  • Language, style,grammar                            1
  • Total                                           4

  • Prepare a paragraph with an appropriate title to be used for the counter-view section on the following topic in about 120 words:
  •    You can take the help of the following points from the View Section
  •              "Ambition breeds ruin"
  • 1)Ambition gives rise to jealousy, greed, hatred.
  •  2)Ambition overrides humane feelings-success at whatever cost.  
  •  3)Ambition has no room for family, service for others, charity, love, compassion.
  •  4)Ambition brings with it loss of peace, restfulness and contentment
Answer
  • Counter-view section 
  •           Low Ambition Is A Crime
  • Ambition works as a stimuli. It gives direction to work on.Thinking that it spreads jealousy and hatred is just a negative mindset. Ambitious person strives hard to achieve his goal. Failure is a stepping stone not a slippery one. Keeping ambition high is human. It does not override any feeling for cheap goal. The true ambitious person knows his positive approach. Such persons will fulfill ambition with strenuous efforts without hurting others rights. It is absurd to think that ambition has no place for family,service, charity,love and compassion. In fact ambition is perceived because of love for family and service and charity for nation. Ambitious person finds peace and contentment in striving to achieve goal. So who says ambition breeds ruin? It brings crown.


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