Economics versus society

In recent times economic issues are headlines not only of electronic media but also consumed precious space of print media. It transpires from all these is that only economic parameters are the sole indicator of societal progress. No doubt that economics is the precursor of the society in general and affects individuals in all possible ways. It is presumed that better economies serve its people in much better manner. Its may be true that a economically viable man may have time and resources for investment for a vibrant and lively society. But on the same time its also true that economics devoid of social concerns play havoc with society. In the context of Indian sub-continent this fact is real. The growth of economy enlarged the gap between 'haves and haves not'. A vast majority of the nation perils for basic amenities on one hand and  a select few have majority of resources in their pockets on the other hand.

Social values crashed in this process. Society has assumed  altogether a unique character. On the one hand caste, creed, religion and inequality of sexes decide the fate of majority in society and on the same time a select band of society which actually is not a part of the major block derives lines for itself altogether not found even in traces in real society.

The real society is still grossly infected with narrow and bigot views on mate selection. The eligible couples are cursed to act according to whim and wishes of their clan or caste lords. If and when someone dares to break the orthodox line, he or she is sure to face threatened attitude of "Khaf Lords . In recent time every such couple has to seek the protection for life from different courts and insensitive administration is supposed to arrange protection and shelter for such delinquent couples. What may be if shelter is arranged. From where the basic living ingredients for life come from? Is only food, shelter and clothing are sufficient for living a dignified life at least for those who wish to live in a rational and equatable society?

Sometimes it seems that we are living in a "Talibani Society" where none is supposed to think beyond a dotted horizon. But if we look at the economic growth and gadgets of which we are used to and now part and parcel of of life, it looks like that we are  a society that's not only progressive but just also. Every commoner uses the the internet, chats with friends, enjoy every bliss and happiness, and proud to be "net" savvy but when again in the family situation, guards his 'sis' to be away from boys and come straight to home after finishing job or class or any such thing. See, what a fantastic dualism we have! Lets look in to ourselves and discover the the real human being.

Socio-economic and political contradictions construct the social milieu

Socio-economic and politico contradictions are at cross road with social taboos in Hansi (Haryana)

Brief History of Hansi:- Some historians considered that this ancient city was founded by Asha Ram Jat while others opined that the city was established by ill daughter of Prithvi Raj Chouhan testimonial of it is presence of Prithvi Raj Chouhan fort that is still exists here.  Another group of historians put forward that it was built by King Anagpal Tomer for his Guru Hansakar. Other section of historians opined that it was established by An Ireland military officer George and it was in his control form 1756-1802 and it was his capital till 1802. Britishers took over it in year 1802 and made it District Head Quarter till 1832. After independence most of the original inhabitants of this place left for Pakistani. Hansi had been enclosed by five gates of entry viz; Delhi Gate (East), Hisar Gate (west), Gosai Gate (north and west), Barsi Gate (south) and Umra Gate (South west).Now only Barsi Gate is in existence as main entrance  of old Hansi city- that was built by Alauddin Khilji. Dargah Char Qutub (four shrines) in the memory of four sufi saints namely Jamal-ul-din (1187-1261) Burhan-il-din (1261-1305) Qutub-ul-din murawar (1300-1303) and Nur-ul-din (1326-1397). This amply shows that muslims had ruled here. Colonel James Sikinner, an officer of East India Company (1778-1841) was a important personality of his time. His name is still found in the revenue records of village Mehnda and Garhi as a headman. The property in his name is still existing in the popular name of ‘Mem Ka Baag” on the NH-10 that is inherited by his descendants. Shekhpura Kothi on the outskirts of Hansi was built by James Skinner. Skinner played an important role in capture of Bharatpur and in turn granted the jagir of hansi. The famous Shekhpura kothi is now acquired by ITC and developed as a tourist complex.

          The historical backgrounds amply show that this area has traveled a long way in terms of socio-economic and cultural spheres. People of this area have witnessed concrete and real challenges from the times of Muslim rule to pre-independence of India.  Hansi is a Sub-Division of Hisar Distt. Compresses of two tehsil and one sub tehsil. It is divided in to three development block and two municipalities 93 villages fall in this Sub-Division.   Majority of its population resides in villages. The urban-rural divide seems to merge in terms of facilities available but minds and thinking of the people is sea apart. Urban habitations are predominately hebetated by non-farming communities and small and medium businessmen. Now influx of rural people in city is a significant term around that is affecting the Socio-Cultural-Mix.   

 Challenges before civil Administrations:-  The society as a whole of this Sub Division has been emerged by under going social-politico upheavals over the times. People of this area had actually participated in First Struggle of Independence in 1857. This has contributed significantly in their rebellious outlook. Although organized people’s struggle have no history after first war of independence. A few instances and personalities may be attributed to the later part of freedom struggle. Sir Chhaju Ram was a important social activist of this area who contributed in spread of education in part of state. People are well aware of their rights and also well versed in how to bargain with govt or administration because of their strong historical background. Almost all major contributors who make a broader frame work of social network seem to be in continuous and unabated conflict –few of such conflicts are discussed here that have contributed in constituting social contradictions prevailing in this part of district.

1. People to people contradictions:- Village societies are a coherent- mix of different castes. This reflect in a concept of “36 Biradari (36 castes)”. Villages are predominantly Jat dominant who are primarily land owners and practice farming as their chief vocation. Feudal values govern the psyche of people here. Society in Haryana is primarily caste oriented rather religion. Caste contradictions are a real fact in rural sectors. These caste contradictions have fragmented the village societies very badly. One time “Jajmani” system was prevalent here that was based on barter of good and services. Jajmani system was chiefly a cooperative system operated through different castes. Every caste used to practice a specific vocation to spot the farming system and earning of their livings; and goods and services were exchanged amongst themselves. Over the times the system had broken but castes in society remained and remained in the rigid form. Now farming system has changed in the advent of new inventions in the field of agriculture. Vocations practiced by different castes reduced to redundant. Non farming communities who used to provide services to farming communities are now without having a continuous source of income and are not dependent on their counter parts for economic activities any more. Cooperation and sense of belongingness recedes alarmingly and this vacuum created by historical happenings in society is filled by caste conflicts in village society. Non farming communities are oftenly barred from entering the fields and a new phenomenon of “Social Boycott” emerged. Sometimes these hostilities between the communities pave way for bloody clashes. Infamous “Mirchpur incident” is a stark example of this kind of ugly caste conflicts. This particular incident in this Sub-Division is a testimony of widening gap between Jats and non Jats and also indicates that how much mistrust is existing between the communities at village level. Another significant incident which flares this hatred is the “Jat Aarakshan movement” for the last two years. Village society looks intact outwardly; in fact it has fragmented severely at grass root level. New development has created a huge and real law and order problem before administration. Volatile situations exist in almost all villages of the Sub-Division and have potential to explode on any flimsy ground
2. People to Panchayat Contradictions:- After implementation of 73^rd constitutional amendment regular elections are held to elect Panchayats. Women and scheduled caste population get their share. However, social contradictions are always at play as societies are not a tuned to honor this historical development in the shape of constitutional rights for these sections. More or less women are represented by their males at each and every fora of decision making, their involvement is of namesake and to append signature/ thumb impressions on resolutions. Whereas panchayats headed by scheduled caste head man  are not allowed to function without patronage of a dominant section of village. The 20% panchayats headed by SC headmen are cursed to face hardships; and women headed panchayats are de facto run by their males. Major developmental schemes are bound to suffer. Administrative energy is wasted in resolving these issues. Moreover, in almost all villages there are two major groups who contested the elections having allegiance to a particular political party. The infighting between these groups not only hampers the implementation of development schemes but also vitiate the village atmosphere. Situations in municipalities are not different. They act on the same pattern.
3. People to administration contradictions: - All major civil amenities are provided by state. Water, electricity, transport, seed and fertilizers, procurement and purchase of grains are major area of conflict. However Haryana is better placed in all these segments but people react in harsh and undemocratic manner to garner more benefits. Legal modes like representation/submitting memorandums and discussions are not adduced with rather they revert to unlawful means like road blockade that has become a common practice to put forward their demands. The headless mob creates tremendous inconvenience and nuisance for general public, civil administration is always on heels to manage these ugly situations.          Interestingly, in rural Haryana males are in habit neither to work in fields nor home. Their females are compelled to don the both roles less decision making which rests in the hands of males. Most of time they resorts for playing cards or involve themselves in non-productive activities like becoming part of pressure groups, participate in political and caste rallies or throng on the roads.          Seasonal nature of crop husbandry also acts as a troublesome situation for the administration. After harvest of Rabi or Kharif crops, village people start visiting govt. offices to settle their personal scores.
4. With in family contradictions:- Females in Haryana have right in their ancestral properties. But they are denied to manage or use it. They have to release their share to their brothers. Earlier married women were/are pressed to shun their shares but now a new phenomenon is emerging. As marriageable age for females has increased beyond 18 years. Because of education or a not finding suitable match. The unmarried girls are forced to release their share even-before their marriage. One major reason of this new development is that average family land holding has shrieked and market value of land has increased manifold. After marriage of the girls, her husband and in-laws force her against release of her share. This practice has start almost a decade age in NCR where value of land increased astronomically resulting in family feud. Now females are cursed to discharge their share before marriage if they have inherited it. Otherwise also their parents get register a “will” in favor of their sons. This new development has relegated the rights and status of female to second fiddle in real sense. Society in rural area is a complex mix of all the above discussed contradictions. And a typical individual emerges out who is traditional in his approach and thoughts. Society has created its own morals to suit its demands and actions. Since major population resides in villages and a significant chunk is miring in urban centers. The urban population is significantly influenced by such intrudes. This new scenario has created a new challenge before civil administration in implementing govt. policies, plans and programs.
5. Contradiction within self and falling moral values:- Economic benefits are the major derive to test the moral values in this particular Sub-Division. However, trend is similar all over Haryana. Moral values are of namesake. To garner economic benefits directly or indirectly, people of this area may adopt any false tactics. For example; to register as a beneficiary of old age pension or having BPL card or 100 square yards plot, they may submit false certificate/affidavit without any hesitation/shyness . Extreme of falling values were noticed when ‘Aanganwari workers’ were selected in this Sub-Division. 15 marks was ear marked for widows. Many a women who have remarried after the death of their husbands, claimed themselves as widow to grab the menial job. Neither their family nor they themselves hesitated in declaring them as a widow. In fact they are married now and leading a married life. Many of them have child/ children from the second marriage. They (females) went on to record their statements in inquiries that they have produced babies by indulging in illicit relations and they are widows. Interesting phenomenon included! Where widowed women enjoying marital bliss. This is the height of falling moral values. On the one hand ‘Khaps’ are out to save the honor of society and resorting to ‘honor killings’ and on the other hand married women are out there to claim themselves as widowed to save their menial job.
6. People to Politicians contradiction: - People in rural as well as urban areas are although not organized on political ideologies but certain political activist of each political party act as their agent at village level. This situation is created by the political class to ward off any organized opposition that suits none. These political agents are clever and wicked people of different hue and color and use their political bosses/masters to pressurize the administrative machinery for their genuine or in genuine works/tasks. In fact they have become power broker at village level reality is that these ‘Lakarbaghas’ (petty political agent) rules the roost in true sense. Govt. offices have been turned in to their restrooms. A parallel hierarchy has evolved in consonance with administration hierarchy. Under pressure on Govt. offices machinery and criminal is a stark reality in Haryana.
7. Law and order: - This Sub-Division is infamous for criminal’s activities. Since most of youths, who are not in govt/ private jobs opts for crimes. Big villages are a specific demographic feature of this Sub-Division. Most of the villages are more than 10,000 population and these big villages are the big centers of crime and hotbed for criminals. 50-100 hard/petty criminals may be traced in these big habitations easily. Interestingly, these criminal elements establish contacts with politicians through political agents active in villages. When some political and social movement takes places, these criminals creep in the movements in the garb of common people. Recent “Jat Arkansan Movement” is the testimony of this kind of flux. Rail track leading to Delhi was captured near ‘Ramayan’ village of this Sub Division for 22 days. In fact, criminals were at the helms of affairs in the name of namesake committee. They sabotaged every genuine effort of the civil administration and govt. to resolve the issue. A pitched battle was fought between criminals in the garb of agitations and security forces on 06-02-2012. It is learnt that these were armed with illegal arms numbering hundreds. A young person was died in the conflict and as per assessment of police he was killed in their (agitations) scuffle with an illegal arm. Dead body was placed on railway track for the six long days to create panic and lawlessness. Area around site of agitation was like a liberated area. The ‘Talibani’ mindset of agitations put the civil life at great disadvantage. Hisar Distt. was cut off from the rest of state for 10 days practically.
8. Khap Panchayats/Local Panchayats:- A typical institution called ‘Khap Panchayats’ exists in this part of Haryana as found in different parts of northern India. The Khaps are loosely organized and manned by influential people of that caste. Their intervention on social issues is a stark reality and sometimes unholy and undemo actual decisions taken by these khap panchayats affect the lives of persons adversely. Recently these Khap panchayats are active in the name of opposition inter caste marriages or same Gotra (sub caste) marriages. Many a married couples were sacrificed in the name of family honor. And these killings are termed as ‘Honor killings’. Interestingly, female voice and choice is curved mercilessly. Females of any section whether she belongs to influential or non influential family is done to death but a different pattern may be noticed where boy of  influential family is spared but girl of influential family find no leniency and she has to sacrifice her life. The members of the ‘Khap Panchayats’ are influential people political class cannot dare to oppose their illegal and undemocratic actions in fear of loosing significant chunk of vote bank rather they seems to support them and their political line is in the agreement with the view adopted by these khaps. This unconstitutional institution has in fact overshadowed the elected gram panchayats particularly on the issue of social and individual freedom. There is a coherent link exists between ‘Khap Panchayats’ and different political parties. Political agents (Karyakarta) normally constitute the leadership of these khap panchayats. Movement of socio-politico nature is run by these khaps. Non- payment of Govt. dues, electricity bills, reservation, issues pertaining to caste conflicts and social issues like inter-caste or same gotra marriages are their ‘Pet areas’ of actions. Khap leaders are generally unreliable people and their words cannot be trusted. They are in the habit of start the movement and slip from the site. Yashpal Malik who was the leader of ‘Jat Arakshan’ movement never turns up after 19-02-12 on the site of action. Headless mob is gathered to damage the civil and private property. Morever, their writ is limited to the start of a movement and not to lead it in true sense. Almost all such movements in Haryana, whether it is Kandela movement, Nishang incident, Dadri Episode, Jat Arakshan movement or Mirchpur movement were not culminated by its leaders. These leaders are like ‘Mufti’ and their orders are like ‘Fatwas’ without any relevance to established legal and constitutional ramifications.

   Socio-economic and politico contradictions are at cross road with social taboos in Hansi. Area is typically infested with all kinds of social taboos. These taboos are now in conflict with economic  gains in particular. And economic gains at times are the priority of people and they knowingly ignore them (taboos)at that moment but generally their behavior  and attitude is quite in consonance with general outlook of society. Opportunism is the chief guiding factor of the majority people. They are least bother of social values when economic gains are at stake, however, they preach and practice these in their social life. A typical "dualism" is at play in the society as a whole,          

Khaps and our pollitical system

Khaps are hell bent upon to destroy the social fabric by denying the people to avail their individual freedom enshrined in constitution. These extra constitutional bodies are proving havoc for a just society. However, these are not even socially sanctioned but political class of today's is so timid that it has fallen in the line of these khaps for the fear of loosing their vote bank and this is totally untrue that they have any capacity to influence the voters' behaviour. Actually minds of politicians peep through these conglomeration of hood looms.Every other day a couple in Haryana is butchered and nothing is done against the tormentors. Some times it is felt that we are living in a "murda logon ki basti" (habitation of dead people). Social vibration is missing but only vibration of a mobile phone is known to people. In coming few days we will hear the roar on TV screen and in columns of newspaper on release of census data that will show the huge gap in female population. But girls have lost in the diktats of khaps. Either they are not permitted to take birth and if any how succeeded to see the universe then their journey to youth hood is made miserable. Proper education, nutrition, health facilities remain at bay for her. She is cursed to be treated as an obnoxious weed. It is expected from her that she should be soul less crab and barred to show any emotion. If she dares to see a companion or boy of her age eye to eye , she is branded as lecherous and condemned to torture and in extreme done to death. Every day newly wed couples out of their caste or class are compelled to seek protection for their lives. Strangely enough hyper active media make a news out of them for few days. and when this news item turns old it is thrown in dustbin. No serious efforts are made to have a discussion in the society through any public fora. This chain of atrocities, intolerance and brutality is extending unabated. These unconstitutional bodies should be dealt strongly not on the political front but also isolate such element on social level so that every one could live in accordance with ones will.

Khauf (terror) of khap panchayats

Diktats of khap panchayats seem to rule the rural Haryana rather than rule of law, one of the key pillar of any democratic system and these Tughlaquee diktats are ruining the life of young married couples. Recently few such cases have been the headlines of newspapers. The diktats issued by these kangaroo courts of khap panchayats are writing the fate of married couples and have taken the established justice delivery system at ransom without any written or custom oriented authority completely disregarding the norms governing the private life individuals. Marriage of Satish of Kheri Maham and Kavita of Bhagi-Bahrod was annulled by such socalled khap panchayat and the couple was ordered to be brother-sister despite having a child out of this wedlock. How can a married couple , who has intimate physical relations be brother-sister all of sudden? Do the social and moral ethics permit this? The alamberdars of social values and customs forget the fact that once sexual relations established between a man and woman, they can not be treated as brother-sister even in parlance. Likewise khap panchayat annulled a marriage of a couple of Kheri Ballam and Sundana and ordered their exile from the village. Marriage of Ravi Khanagwal of Khandakheri and Kavita Nagar of Nangthala village was spoiled by hood looms of village citing that marriage is illegal between them because Khanagwal gotra people reside in Nangthala. Couple is curse to face the ignominy rather bliss of honeymoon within hours of tieing the nupital knot.
In all these cases, pathetic attitude of state governmeand its administration is not only appalling but disgusting also. Political class who swears to be saviour of the masses skips its responsibility.Rather protecting people, it showers mute approval to the undemocratic unethical actions of khap panchayats in order to intact their vote bank. It is their duty to oppose each and every such incident and generate a social opinion against such kind of harakiri. Administration time and again (like in earlier cases) prefer to keep mum. It is there duty to implement the rule of law. Administration is responsible for every single individual's life, liberty and privileges. Most of social organizations and NGOs claiming for working of the security and liberty of individuals could not utter a single word against these gory incidents. Only a thin voice of few radical organizations is heard in opposition sporadically. Executive, that all the time harps and insists that judiciary is encroaching upon its field of action, amazingly non-committal for the security and liberty of such victimized couples. Higher Judiciary takes the cognizance of such instances but administration prefer to be mum and lame. The other day, we celebrated the death anniversary of Ch. Ranbir Singh, referred as icon of Indian constitution but we failed to respect and implement the noble ideas enshrined in constitution drafted by these great freedom fighters and law makers. It is the shame on us. Issues of marriage with in gotra is cooked to stress and emphasize their view point rather than any reality. Not even a single marriage has been occurred where both boy and girl belongs to strictly speaking same gotra. Even the gotra of ancestors is isolated as a matter of principle while finalizing a alliance not only in arranged marriages but also in love marriages. As and when such issue is raised, the other gotras of the village are said to be in the degree of isolation. When the marriage between gotras is not forbidden in other parts of the state, then how can the marriage in particular village is taboo. Such marriage alliances are raked up as marriage in the same gotra. Unholy and unrealistic hype is created to make the lives of the couples spoiled in order to brighten chaudhar of a few feudal minded village lords. Social fabric of society is torn for the suitability of a few such chaudhar hungry people. So called village lords with ingrained feudal mind set are allowed to play freely according to their sweet whim and wishes. Time has come, not only government and its administration but also society as a whole has to oppose such tendencies tooth and nail otherwise peace and tranquility of the rural areas will be at stake. Time and again Haryana in general and rural areas in particular are made hunting ground to brighten the leadership of a few disgruntle element who are hell bent upon to spoil the social order. Should we be made victim of such thoughtless minds? Think...........

Social order demands new mores, norms and value system

Society of present day has been evolved after undergoing different phases- differentiated or undifferentiated. The society is and has been highly stratified in general but south Asian societies in particular are characteristically introverted. Indian societies are typically influenced by significant factors purported and perpetuated by alien cultures over the centuries and thereby assumed unique character hardly found anywhere. Northern India had been a battle ground being the land frontier of India with rest of world. People lire were hopelessly obliged to face every kind of force whether it was good or evil. External aggressors for conquests had their own motives while on the other hand cultural and religious intrusion had their own manifestations. This all led to evolution of distinct Indian culture typically composite and complex in its texture and structure.Caste, creed, religion, social mores and norms interwoven in its own way to give rise a completely unique character to Indian society with its own synthesized values and order. Historically, society in northern India is altogether different with respect to other distinct parts of India.
Here in Haryana also castes become more prominent and influencing people's behaviour in social mil lieu and in this process religion relegated to backseat.Castes in northern states predominately not only influences functioning of social institutions but also dictates mode of social actions of its people. Over the different phases of social development castes become very rigid and hardly permits horizontal movements between different castes. But fortunately the prevailing situation is continuously under strain because of discrete impact of expanding educational network, forced urbanization and changing socio-economic and political scenario. People somehow recognized and accepted the phenomenon of inter caste marriages particularly i urban centres. Also those who belongs to rural areas and fall in such kind of inter community transgressions are compelled to find shelter in urban hideouts.
But society is so complex and new inevitable bonding are bound to arise. Village societies that were simple and social values and norms at a whole were applicable on each and every individual and group in equal terms. Social relations were very simple and straight. People living not only in same village but also of neighbourhood treated themselves brother en and sisters. This bondage is considered as sacred. Over the time these social relations crumbled by their own weight. Young ones are not committed to this old and outdated arrangements. New emotional relation peeps through their eyes beyond unrealistic brother-sister configuration. heavens have fallen sensing this new beginning. Not only tradition oriented people but also progressive bent of mind people are amazed and at a great loss in explaining and accepting these new moorings of young lads. Gotra is a key while arranging a mate both in rural and urban societies. Even the most advanced parents living in Haryana think of Gotra of his/her clan up to at least three generations. But what may come across, this social arrangement have to have pave way for new emerging needs both psychological and mental. History is the witness that change is every time resisted tooth and nail; and certain young people have to sacrifice their lives on the altar of this unthink for social device. New social order demands newer mores and norms accommodating new needs,requirements and demands of newer generation. what make come in the way new path is bound to evolve. Ponder and react as you deem fit...................

Gotra Trouble Again: The Dark Undercurrents of Haryana’s Social Order

— By Ramphal Kataria

Educated Yet Enslaved: The Ahirwal Dilemma

 

The 2009 Manethi village case of Sunil Yadav and Sarla Yadav reveals how gotra taboos and feudal mindsets still dominate Haryana’s social fabric. Despite education and economic progress in south Haryana’s Ahirwal belt, village elders sought to annul a consensual marriage, echoing khap-style interventions from central and western Haryana. This episode underscores the enduring clash between constitutional freedoms and patriarchal social control.

On December 6, 2009, The Tribune reported a disturbing story from Manethi village, 25 km from Rewari. A young couple, Sunil Yadav (22) and Sarla Yadav (21), solemnized their marriage in a temple on November 13, 2009, exercising their free will and legal right to marry. What should have been a simple, joyous occasion soon turned into a test of survival. Agitated elders convened a panchayat meeting to devise ways to dissolve the marriage, citing violation of gotra norms [The Tribune, Dec 6, 2009].

South Haryana’s Distinct Identity — And Its Similar Rot

This case is significant because it did not emerge from the Jat-dominated heartland of central Haryana (Rohtak, Jind, Sonepat) or western Haryana (Hisar, Bhiwani), but from Ahirwal — the Yadav-majority tracts of Rewari and Mahendergarh in south Haryana.

For decades, Ahirwal has prided itself on producing soldiers, technocrats, agricultural scientists, and educated professionals. Villages like Manethi symbolize this progress. Yet, the incident reveals an uncomfortable truth: the psyche of social control remains strikingly similar to the Jat belts. Beneath the veneer of education and economic mobility lies the same feudal-patriarchal mindset that subordinates personal liberty to community honor.

The Gotra Taboo: Old Wine in a New Bottle

The opposition to Sunil and Sarla’s marriage hinged on the belief that their union violated gotra exogamy norms. Such prohibitions have long been enforced by khap panchayats, especially among Jats, but resonate across other communities as well.

By 2009, the infamous Manoj–Babli case (2007, Kaithal district) had already become a national reference point: the couple was brutally murdered for marrying within the same gotra. In March 2010, a Haryana court sentenced five accused to death in that case [BBC, Mar 30, 2010]. The Manethi incident, though less violent, proves that the infection of social authoritarianism was not confined to one caste or region.

The Role of Panchayats and Silence of the State

What made the Manethi case more disturbing was the role of numberdars and elected panchayat members, who joined elders in seeking dissolution of the marriage. Instead of upholding constitutional values, they became instruments of coercion.

Equally worrying was the silence of the administration. State authorities, despite their constitutional duty to safeguard fundamental rights, remained mute spectators. This abdication mirrored earlier failures in cases where couples had been harassed, attacked, or even killed in the name of “honor” [Los Angeles Times, Sep 2009].

Comparing Central, Western, and Southern Haryana

Central Haryana (Rohtak, Jind, Sonepat): Khap panchayats regularly issued diktats against intra-gotra and intra-village marriages, with reported cases of honor killings [The Tribune, 2009].

Western Haryana (Hisar, Bhiwani): Similar practices of khap intervention, often violent, were common.

Southern Haryana (Rewari, Mahendergarh): Though Yadavs dominate instead of Jats, the Manethi case proved that the patriarchal mindset is no different.

Thus, while demography differs, the character of rural Haryana society is uniformly intolerant of self-choice marriages.

A Stark Contrast and a Call for Introspection

The Manethi episode exposes a painful paradox: a village known for sending its sons to universities and the armed forces, yet unable to accept two adults exercising the freedom to choose each other. Education and economic progress co-exist with medieval attitudes.

Nothing could be more unjust than pressuring a couple to annul a marriage sanctified in a temple. It violates not just constitutional rights but also basic human decency.

The incident compels Haryana to ask: Will we continue to let self-styled social lords dictate the most private decisions of young adults? Or will we affirm the values of liberty and dignity promised by the Constitution?

The story of Sunil and Sarla in November–December 2009 is more than a local dispute. It is a reminder that the struggle for personal freedom in Haryana is ongoing — and that progress is hollow if love itself is chained by feudal control.

References

1. The Tribune. “Gotra Trouble Again: Village elders seek to undo the knot.” December 6, 2009. [Report from Rewari on Sunil Yadav and Sarla Yadav’s marriage dispute].

2. BBC News. “Death for India ‘honour killers’.” March 30, 2010. [Coverage of Manoj–Babli case in Kaithal, Haryana].

3. Los Angeles Times. “In India, arranged marriage rules are enforced with violence.” September 2009. [International coverage on honor killings and khap diktats in Haryana].

4. The Tribune (2007–2009 archives). Multiple reports on honor killings and khap panchayat diktats in Rohtak, Jind, and Hisar districts.

 

 

Haryana’s Caste Hypocrisy: When the Oppressed Become Oppressors

From Siwaha’s lower-caste diktat to Dalit sub-classification politics, Haryana reveals how feudal patriarchy and caste rigidity still dictate young lives.

This blog examines the persistence of caste rigidity and patriarchal codes in Haryana, focusing on how Scheduled Castes, once oppressed, now replicate the same feudal behaviours historically used against them. The Siwaha incident, where a Dalit couple was ordered to dissolve their marriage, highlights the internalisation of khap-style authority among lower castes. The analysis extends to the political manipulation of caste through reservation, particularly after the Supreme Court’s 2024 ruling in Davinder Singh, which allowed sub-classification of Scheduled Castes. Haryana’s politics has exploited these divisions, splitting Chamars and non-Chamars for electoral gain. Drawing on landmark Supreme Court judgments from Champakam Dorairajan (1951) to Janhit Abhiyan (2022), the piece argues that caste remains the most potent instrument of social control and political mobilisation. Unless society breaks this cycle and returns reservation to its core mission — education, dignity, and opportunity — Haryana will remain trapped in its contradictions.

Haryana is a state known for its hardworking people. Yet beneath the surface of industry and progress lies a darker truth: caste rigidity remains a relentless force. For centuries, this land of wars and migrations has cultivated a society where community identity, not individual freedom, determines destiny. And while much has been written about khaps and upper-caste conservatism, the uncomfortable reality is that Scheduled Castes (SCs) too are increasingly mirroring the same feudal and patriarchal values once used to suppress them.

The Siwaha Incident: A Mirror to Society

In early December, 2009, Siwaha village in Panipat district witnessed an ugly spectacle. A young Scheduled Caste couple, having solemnized their marriage, were ordered by local leaders to either dissolve their union or face the consequences.

What makes this case striking is not merely the cruelty — Haryana has seen too many such diktats — but the identity of the enforcers. These were not upper-caste khap elders, but influential members of the lower social strata, replicating khap-style authority to project themselves as community guardians.

This hypocrisy is telling. Leaders who rail against upper-caste domination are now aping its worst features. By policing love and marriage, they signal both power and “honour” within their groups, even at the cost of young lives. Women, as always, become the first casualties of such patriarchal enforcement.

Feudal Values Across Castes

The Siwaha episode is not an aberration. It illustrates how feudal and patriarchal values transcend caste lines. Haryana’s Scheduled Castes, historically victims of discrimination, have themselves internalised the same rigid codes. Intra-gotra and intra-village marriages are policed with the same severity in Dalit households as in Jat or upper-caste ones.

This is not just social conservatism; it is the replication of a control mechanism. Lower-caste elites use it to assert authority over their communities. In doing so, they imprison themselves within the very mindset that once excluded them.

Reservation and the Politics of Division

The paradox extends from the village to the statehouse. Reservation, conceived as a tool of social justice, has become another arena of caste fragmentation. Over the years, the Supreme Court has tried to balance equality with special provisions:

Champakam Dorairajan (1951): Struck down communal quotas; led to the First Amendment adding Article 15(4), enabling special provisions for backward classes and SC/ST.

Indra Sawhney (1992) upheld OBC quotas but introduced the “creamy layer” exclusion. 

M. Nagaraj (2006) and Jarnail Singh (2018) insisted that promotions for SC/STs be justified with data.

Janhit Abhiyan (2022) upheld the 10% EWS quota, weakening the 50% ceiling.

State of Punjab v. Davinder Singh (2024): Allowed sub-classification of SC/ST to ensure equitable distribution. Suggested even SC/ST may face creamy-layer type exclusion if dominant groups corner benefits. Stressed the need for empirical evidence and rational criteria to avoid political misuse.

This last judgment has seismic implications in Haryana. Here, caste segmentation within Dalits — Chamars vs. non-Chamars already runs deep. By permitting sub-classification, the Court has armed politicians with a sharper tool for dividing SC communities.

Indeed, Haryana wasted no time. Acting on the advice of the state’s Scheduled Caste Commission, it moved to categorise SC reservations, consolidating non-Chamar votes under the BJP while leaving Chamars aligned with the Congress. The rhetoric of justice thus masks a familiar game: fragment to consolidate power.

When Oppression Becomes a Tool

The result is tragic irony. Instead of uniting against entrenched inequalities, Dalit communities are turned against one another. Reservation benefits flow disproportionately to dominant SC sub-groups, fuelling resentment among others. The cry of “Scheduled Caste A” versus “Scheduled Caste B” has drawn permanent lines of separation, eroding solidarity.

Meanwhile, education and job opportunities — the real levers of empowerment — remain scarce. The political class thrives on managing identities rather than delivering development. As one analyst quipped, “The ball is thrown for non-existent posts in the playground.”

A Politics of Hypocrisy

From the khap-like diktats in villages to the reservation chessboard in Chandigarh, the message is consistent: caste remains Haryana’s most manipulable currency. And hypocrisy abounds. Leaders denounce upper-caste oppression while enforcing their own brand of patriarchal discipline. Parties invoke social justice while using quotas to split communities. Even the Prime Minister, in seeking connection, identifies not as a citizen but as an OBC.

This is not empowerment — it is entrapment. A society that measures itself by caste purity and patriarchal codes cannot claim progress, no matter how high its GDP or how many medals its athletes bring home.

Breaking the Cycle

The question is whether right-thinking people will stay silent. Will ordinary Haryanvis, living in today’s India, register their anguish at seeing young couples punished for love? Will Scheduled Castes recognise that adopting the worst traits of feudalism only reinforces their own chains?

The Siwaha case offers a warning: oppression, once internalised, reproduces itself endlessly. If the oppressed become oppressors, society does not move forward — it merely shifts the weight of its chains.

The way out lies not in further fragmentation but in reclaiming the original spirit of reservation — to level the playing field through education, dignity, and opportunity. It lies in dismantling patriarchal codes, not reinforcing them. Above all, it lies in remembering that caste, whether invoked by khaps or Dalit elites, is the enemy of individual freedom.

Until then, Haryana will remain trapped in its contradictions — a land of hardworking people shackled by the hypocrisy of its own traditions.

References

1. State of Madras v. Champakam Dorairajan, AIR 1951 SC 226.

2. Indra Sawhney v. Union of India, 1992 Supp (3) SCC 217 (Mandal Commission case).

3. M. Nagaraj v. Union of India, (2006) 8 SCC 212.

4. Jarnail Singh v. Lachhmi Narain Gupta, (2018) 10 SCC 396.

5. Janhit Abhiyan v. Union of India, (2022) 10 SCC 1 (EWS quota).

6. State of Punjab v. Davinder Singh, (2024) 7-Judge Constitution Bench judgment.

7. Satish Deshpande, Caste Matters in Public Policy, Economic & Political Weekly, 2013.

8. Ghanshyam Shah, Caste and Democratic Politics in India, Permanent Black, 2002.

9. Christophe Jaffrelot, India’s Silent Revolution: The Rise of the Lower Castes in North India, C. Hurst & Co., 2003.

10. Haryana Scheduled Caste Commission Reports (various years).

11. News reports on the Siwaha (Panipat) incident, Dainik Bhaskar and The Tribune, December, 2009.