Performed from adoration: 130 struggle of the Dalit families for justice reveals the hidden boxism of West Bengal
People of Daspara in Gidhagram in Bengalen are denied in the two centuries -old Gidheshwar Shiv Temple, which is The individual temple in the area. This instance is a clear violation of Article 25 of the Indian Constitution, which in the form of fundamental rights guarantees citizens the same right to worship without discrimination.
This instance is a clear violation of Article 25 of the Indian Constitution, which in the form of fundamental rights guarantees citizens the same right to worship without discrimination.
But after the locals of the areaYou have been denied access to the temple since the temple was founded.
During the conversation with The Indian Express A farmer named Ekkori said: “For years we have not been allowed to climb the steps and enter the temple. They call us’ Choto Jaat (low caste) and ‘Muchi Jaat’ (Cobbler cast). It is either the temple committee or the locals that stop us. ‘
Source: Fii
The village concerned about the incident is part of the Purba Bardhaman District, which includes 130 Dalit families with 550 people. Almost all share the last name “The” and belong to traditional cobbler and weaving communities.
Inability of the administration when securing the rights of the ordinary in West Bengal
On February 24th, six das families informed Katwa’s sub-divisional officerby a complaint about your plan to pray and demand protection in the temple of Shivratri.
The complaint written in Bengali mentioned: “We are misused, abused and thrown out of the temple when we go to pray. Some of the villagers say that we are untouchable cobblestones that belong to low boxes and, as such, have no right to visit the temple. Lord Mahadev becomes impure when we worship him in the temple. ‘
The police later asked them to delay their visit to the temple, as this could cause unrest during the Shivratri mass to avoid potential tensions. People reluctantly agreed.
The police later asked them to delay their visit to the temple, as this could cause unrest during the Shivratri mass to avoid potential tensions. People reluctantly agreed.
A meeting was called by the SDO on February 28th. The members of the Temple Committee, BDO, the Mangaldot and Katwa Mlas, the residents and the police were involved in the meeting, and as a result, a decision was passed in which it was found:
‘Racial discrimination was prohibited by our constitution. Everyone has the right to worship. Therefore, the Gidhaun Shiv Mandir family can enter the Gidhagram. “It was also emphasized that India is a secular nation in India and that the constitution has deleted all discrimination based on the caste, color or breed. All citizens of all boxes and religions in this country are the same, and everyone has equal to enter a temple to pray. ‘
Well, these words remain largely in theory.
Lakkhi that lives in the same village The Indian Express‘We were informed that two of our parishioners can enter the temple with the Escort police from March 1st. But in the night of February 28, the local police informed us that it is about worsening law and order and that we do not visit the temple. ‘
Source: Fii
The villagers were insured on March 7But when they arrived in the temple with the Block Development Officer (BDO), the sub-divisional officer (SDO) and the police personnel, the temple gates remained closed despite the safety arrangement so as not to do without an unpleasant event, and they could not visit.
According to the villagers’ villagers, this protest led to the economic boycott of Dalits by the villagers of the Oberkaste. The people of the upper caste have stopped the milk collection from the village milk and affect 30-40 das family life documents.
Justification of discrimination in the name of traditions
The hypocrisy of the so -called upper box is shown in their contradictory approach to religious practices. While you do not hesitate to collect donations from Dalits for religious occasions, you refuse to take part in adoration. If you are confronted with this inconsistency, justify the exclusion by calling yourself to the old traditions and highlighting the deep -seating discrimination, which remains despite equality. A farmer subhas said: “If you collect money for Puja in the temple every year, we all pay. But they don’t allow us. Our fathers and mothers could not offer Puja. ‘
A member of the Temple Committee called Ram Prasad Chakravorty reacted to the topic: “I don’t want to talk about the topic. One should not injure the feelings of the majority in the village. ‘This remark reflects the reality of contemporary politics, in which actions are often justified in the name of the mood of the majority, while the constitutional rights of minorities are increasingly disregarded.
The temple committee to confirm their inhuman and discriminatory measures gave explanations such as “age -old traditions cannot be broken at a moment”.
The temple committee to confirm their inhuman and discriminatory measures gave explanations such as “age -old traditions cannot be broken at a moment”.
Bengalen: The hidden reality of a so -called progressive state
The existence of the box system is often released, but remains deep in the awareness of the so -called community of the upper caste in West Bengal. Recent studies have started to uncover the discrimination on a box baseuncover the significant differences to the levels of economical, religious and cultural differences between the Bhadralok and the marginalized communities. The obvious social and ideological distinctions between “Bhadalok” and “Chotolok” exist and underline a deeply rooted hierarchy that continues to influence the social structure of the state.
Source: Fii
The research work, The visible caste gaps in the middle of an “invisible” box system in West Bengalen, India: a study on discrimination in Bengalian society Published in November 2024, argued that the box system in Bengalen, although it is not deeply rooted in society as in other regions, especially within the community in Bengali Bhadralok (Elite) Community. Despite the claims that Kast has little influence on the social or political landscape of Bengal, scholars such as Uday Chandra, Kenneth Bo Nielsen and Sekhar Bandyopadhyay have shown that the basis of the box base, especially between the Bhadralok and the marginalized “Chotolok”.
In this study there was also an interview by Sekhar Bandopadhyay with the wire, in which he recognized the box system within the Bengalian Hindu society during the dislike of the Bengalian Bhadalok, he quoted John Bloomfield and explained that the Bhadalok campaigned for liberal, democratic ideals, but only its own private regulations.
The persistence of discrimination against the caste in Bengal is emphasized by the fact that, although it is often regarded as a progressive outlier, the state continues to work within a graded hierarchy, in which professional divisions remain strictly assigned and inherited.
The professional departments of the rigid caste limit upward mobility, whereby communities such as karmakar, tati, cumor and others are limited to specific, often lower professions. Even migration to urban areas offers only a short break, since these groups tend to be banished in low -qualified, stigmatized jobs.
This hierarchy is reinforced by systemic obstacles such as the unequal access to education. For example, the literacy rate for marginalized groups in Bengal is only 48% compared to significantly higher 90.9% in the municipalities of the Oberkaste. The professional departments of the rigid caste limit upward mobility, whereby communities such as karmakar, tati, kumor and others are limited to specific, often lower professions. Even migration to urban areas offers only a short break, since these groups tend to be banished in low -qualified, stigmatized jobs.
What comes next – justice or just promise?
Dalits have been denied access to the temple for generations, but nobody advanced to challenge this injustice. It remained invisible to the ruling class and the broader society. Even after seven and seven years of independence, the fundamental rights of the citizens in their own country will continue to be denied. When people themselves were after years of exclusion to regain their rights and to apply for support from the police, the administration and their elected representatives, they only received empty assurances and hollow promises.
Source: Fii
Their struggle instead of being justice is pushed aside, so that they are still unreached with hope and justice.
Gidhagram Gram Panchayat’s up-pradhan in West Bengal, says Pulak Chandra KonarDaspara’s people are a planned caste of the Cobbler community. They are not allowed in the temple. They want to worship, others will not allow them. We are caught in between. We want to avoid a collision and a problem with the law and order. We are ashamed. As a public representative, we cannot pass on the discrimination. ‘
Apurba Chowdhury, MLA of the state party of the state, Anyone who also took part in the meeting to solve the problem said: “Such practices cannot be permitted in this age. We talk to all those involved. But you have to understand that it is a sensitive problem. ‘
Over fifteen days have passed, but people in Daspara could not enter the temple, since the problem was still marked as too sensitive to defuse. But The centuries -old discrimination ended on March 12thas five members of the parish of Daspara in Gidhagram village offered prayers and carried out rituals without an obstacle in the temple in the presence of local officials and police.
