Saturday, July 26, 2014

Is this the price for being Musahar?

My name is Harinath Mushahar and I am 50 years old. I am son of Late Shyama Mushahar. I live in Barji village, Post: Nayapur, Police Station: Phulpur, Block: Badagaon, Tehsil: Pindra, District: Varanasi. My wife is Gulabi Mushahar. I had 2 sons, Mulayam, 20 and Subhash, 10, both of them died ten years back due to disease. My daughter, Meena Mushahar, who is 25 year old is married and has children.

Apart from working in the field as a landless labourer, I make leaf plates and sell it for making a living. Suddenly, on February 1988, just 2 days after Basant Panchami, I was sleeping under the thatched roof along with my family members. Just at around 4 a.m. there was a knock at the door, when my wife opened the door, she saw the police. Seeing the police, she started trembling in fear and ran towards me to inform. Without waiting for any response, then 2 policemen barged inside and pounced on me, grabbing my arms wanted to take me to the police station. Then I asked, “Why you are taking me to the police station?” Then, a policeman retorted back, “Keep quite, bastard, would you go or I have to bash you.” Then, my wife pleaded but it fell on deaf ears. When they pulled me outside, then I saw Ramdev Yadav, Rambali, Vikrama Pehlwan, Kanhaiya, Dr. Bhaiyalal telling the police, ‘Arrest Lalman’. Seeing them Lalman was trying to flee. Lalman and I, both of us were taken Phulpur police station.               

The facts are that at around prior to our arrest, at around 11 pm my brother Lalman was asked to pull on the rickshaw. My brother had just come after seeing off her daughter and told, “I am perpetually tired and can’t go.” Then, he retorted back. “I would teach you a lesson.” He went away. On that night there was a theft and we were arrested. After police took us to the lock up, my wife rushed to panchayat pradhan Shiv Babu Yadav for help. He told, “What we can do? There has been theft so police has taken them into custody.”    

Reached Phulpur police station I was wearing a vest, while raining incessant blows with wooden stick, shouted on me, “You have committed theft.” I responded, “No Sahab.” But they never talked beyond merciless beating. Police continued thrashing me for 8 days and pressurised me to fall on their and accept that we had committed the theft. When the police rained blows then I used to shout in pain, but then also they did not stop, till I got drained off. Then, they used to live me like a dead corpse. Many a times, they used to hang me from the ceiling, rained blows continuously blood oozed out from body, and then also they did not stop. One day the police beat me so mercilessly, that I lied comatose and unconscious for hours together. Four policemen were moving over my body and pounding with wooden stick as it seemed they were walking on the field but not over a human being.  While narrating the police’s savagery tears jerks out of my eyes.

There was no one to advocate for us. Whenever any high official visited the police station, police used to hide us. Due to continuous thrashing my fingers were fractured, legs swollen and I was not able to walk. Police used to give us one meal a day, it’s was quite difficult to take food, I used to writhe terribly in pain but then also neither they applied any ointment nor they gave any oral medicine for healing the wounds. The pain was unbearable. The place where I used to sleep, there was an obnoxious stink which kept me awake throughout the night. I was so disturbed when I think about those days in jail I feel awful. That time it seemed that I would not be able to walk alive back to my home.

Day and night, family’s worries used to bother me. I used to think, if my wife visits me in the lock up then she would be upset seeing my condition. On the eighth day I was sent to the jail. Then I stayed there for two and half months, where I was treated. When I was in jail, I became desperate enough to see my wife and children. It always crossed over my mind, what fate had befallen on me and I am suffering for whose sins, is it not that I am facing it for being born as a ‘Mushahar’      

Waiting for my bail I spent two and half months. After being released, I had to appear on the hearing of my case. Sindhora’s Mahender Singh was our advocate. Whatever I could save from my meagre earning by toiling in other’s fields I had to spend on my case. In the day time I was busy in my work and during the night I had to pass through anxious moments thinking that if I am punished then who would shoulder my children’s responsibilities. When I think about it I start perspiring. Day and night I toiled hard and could get my daughter married. Prior to my daughter’s marriage, Subhash died as water filled his stomach and triggered serious ailment.  When we took him to Basni Hospital for his treatment the doctor gave some tablets and told that the stomach water would be released through urine.

Ill-fate had befallen on us as due to impoverished condition my son was deprived of a proper treatment. As medicine vanish from Government hospitals, so my son also left this world. If he would have been alive then he would lend his helping hand in my hour of distress. His face is etched in my mind still I cannot comprehend the fact that he had died. It seems to me that he has gone somewhere soon he would come back but the reality was different. Losing son thereafter getting daughter married had increased my woes. Many a times, it came in my mind if I am punished then what would happen to my daughter, which would help in losing respect and esteem within the community. If a poor man like loses respect and admiration, then everything is lost for him. By one way or the other I could arrange some money and then I got my daughter married. After her marriage, the days passed by appearing in the court for the case.   

On 16th April 2002, the Court awarded imprisonment, which distanced me from my family members. On that day I and my brother, Lalman reached the Court in the morning. Our name was called after the Judge occupied his seat. My advocate asked us to stand at the dock. Then, he whispered something on Judge’s ear. At around 2 p.m. the court broke for the lunch and the Judge went away. Filled with fear, I went to the Judge then he told me, “Go I am coming. I trusted him and I came back to my seat.

Post lunch the Judge came. I was seeing towards the door, the advocate was coming or not. I was getting frightened. Court’s reader made an announcement for the post-lunch session. Then the Judge gave the ruling, “Sentenced for 10 years of imprisonment as booked under 382 and 459 IPC and penalty of Rs. 17,000.”

It was shocking for me, my face grew red, and I started sweating. Police took me to Chokaghat jail. After reaching the jail, in the night I could not sleep crossing over my mind how my family members would confront the situation. They did not know that I had been jailed. They were thinking that I might have gone to my sister’s house. Next day, they came to know about my 10 years of imprisonment. Gloom and sadness descended over my home. When they went to the advocate to ask him he just bluffed and told that we had asked to be forgiven so we were sentenced for 10 years of imprisonment. When it was narrated to me it hurt me terribly and started crying.

Some days after staying at Chokaghat jail I was shifted to Central jail. I was kept in No. 1 cell of the second barrack. I was assigned the job of cleaning the barrack and filling up water where the Pakistani prisoners were kept. In the morning my work finished at 10 a.m. and then I had to work from 2 to 5 p.m, which I had to do for two and half years. Where I stayed I had sweep the floor. But the toilet used to stink so badly. That obnoxious smell used to engulf my mind and it was difficult for me to consume food. I used to take just to keep myself alive. Whenever I sat for the meals, I used to think about my family members have they taken their food or not, my arms used to stop and tears fell down from my eyes

After two and half years, at Central jail’s Shivpur farm, 6 jail inmates were assigned the work of farming of 6 acres. Each prisoner had to do ploughing and weeding of an acre. During the cultivation of seasonal vegetables, cereals and food grains, hundreds of prisoners were mobilised. After putting up a hard toil covering whole of the day we were given Rs. 10 as a daily wage. On Sundays, we had to work but we were not paid single paise. When I asked twice why we were not paid wages for the work done on Sundays, then they responded Sundays are holidays so we do not pay. I used to think, are there holidays in jail but I could not ask them out of fear. We used to toil hard for 30 days in the month but 15days were entered in the register and 15 percent from our wages went as commission to the contractor. 

At that time, I used to think ‘what a fate had befallen on me!’ Many a times I cried and laughed on my pathetic conditions. In the jail, I earned through sweat and blood of my hard toil but that’s also being snatched away by others. I was put behind the bars on trumped up charges without committing any crime.

After day’s hard toil, we were served badly roasted chapattis, lentils in which water was proportionately higher, greenstuffs like spinach were fried without oil. I was afflicted by tuberculosis (TB) due to insufficient food and hard toil. Continuously I had to take medicines for 6 months to cue my TB. I was served milk and eggs but couldn’t consume it as health conditions were quite precarious. Coupled with my ailment were anxieties about my family, which was turning me into a physical wreck. Whenever there were rains, I used to think if the thatched roof is leaking then where all the family members are sleeping. Days passed by while working but my nights were sleepless as worries and anxieties filled up my restless mind.

After 6 months of TB treatment, I started working. I used to toil day and night even if sun hovered over my head or in the biting cold. Days, months, and years passed like as if crossing the high peaks of the mountains. It was quite a delightful moment, though quite a shorter one, when family members came to meet me at the jail. After few days, again a desire to meet them grew in me. One day, when my family members came to meet me I handed over Rupees Five Thousand which I earned while working in the jail. Once I passed on Rs. 1,000 and then, Rs. 2,000 but took away Rs. 500 for my personal consumption to purchase soap and oil. In the jail I worked in the field for 7 years.  

In 2009, I asked the police officer, “When I would go home?” Then, his response was that my jail term had finished two months back as I was unable to pay the penalty and tuberculosis I would be released on 2nd February 2011. After his response, I started counting the days and used to think if I had the penalty to pay and not afflicted by tuberculosis then I could have been in home. The days passed by.

2nd February was day of celebration for me. Earlier I had informed my family members. I was besieged by happiness and I did not take any food. The  Superintendent of Police (SP) came and went to the parade. I was waiting for him with bated breath.  I was thinking I would go to my home and village. I would breathe in fresh air liberated from the shackles of bondage. Back home and village I would see it in same condition, when I left. 

Seeing the Superintendent of Police (SP) coming, I rushed to the office, and then he handed over a cheque of Rs. 6,081 and gave me Rs. 500. After being released I briskly walked towards my home. Then, tears jerked through my eyes and it seemed that happiness was all around me. 

Reaching home, I spent the entire night talking to my wife and children. After being jailed, my wife stayed at her sister’s place in Varanasi for two years. For earning a living she carried lanterns or tube lights over her head in wedding ceremonies at night. She made leaf plates to run the household. My son toiled hard to earn Rs. 35 as a daily wage. Listening to their woes I cried incessantly.

Framed in false case I was 9 years away from my family members rotting in the jail. Whenever, they visited me in jail smilingly they met, hiding their woes. They thought if I came to know their difficulties I would be further disturbed. Seeing them I also covered up my gloom. Fearing police framing trumped up case against my son as it happened with me, I sent away my son to Mumbai.

False case was framed against me and jailed for 10 years. I lost 10 years which   won’t come back. What I want that it should not happen with others. I feel that what I narrated to you, it’s happening before my eyes.  
         
Coming back from the jail, I am no more interested to go any where. After being punished for so many years I started thinking myself as guilty. I think what people might be thinking about me. I am mentally disturbed. Due continuous police beating and the hard toil which I put in jail for years together, there is always terrible pain in my body. 
_________________________________________________________________________________
Testimony derived from testimonial Therapy initiative of People’s Vigilance Committee on Human Rights (PVCHR) and Dignity: Danish Institute against Torture


Friday, June 27, 2014

In India, a pervasive paranoia blocks progress on human rights

PVCHR: In India, a pervasive paranoia blocks progress on ...: http://www.opendemocracy.net/openglobalrights/lenin-raghuvanshi/in-india-pervasive-paranoia-blocks-progress-on-human-rights Published o...

Thursday, June 12, 2014

India: Death threats to human rights defender Dr. Lenin Raghuvanshi

http://www.pvchr.net/2011/11/india-death-threats-to-human-rights.html

Call for Neo Dalit Movement


After that, I will take time to propose a way to change this situation by calling for the creation of a "neo-Dalit" movement – combining shudras and anti-shudras from all regions. I will also try to explain why this popular movement seems to be the best way to remove this "culture of impunity" and how opinion leaders from all communities have a great role to play on this major gathering.

I would add that I am writing this article because I believe that many problems that India faces today are linked together and therefore cannot be separated, both in understanding and resolution. For that reason, I believe that the most effective way to resolve them is to address the problem in a comprehensive approach that takes into account the political, economic and sociological and seeks solutions which take care of those different "linked problems", based on a popular movement.

Saturday, April 19, 2014

The need of the hour is to create new dynamics and debate within India: Lenin Raghuvanshi

We had a strong Dalit movement before formation of RSS in 1925. We have saints like Kabeer, Raidas who were an epitome of our syncretic, plural and tolerant Indian culture. Hindutva has nothing to do with Hindu religion per se. The Hindutva ideology was a manifestation of British colonialism. The greatest ideologue of RSS Guru Golwalkar himself advised RSS cadres not to fight against the British occupation. They have an expansionist ideology. On one hand they are exploiting the dalits and on the other they are attacking other nationalities. They are even unhappy with me as I am fighting against casteism that forms a fundamental feature of their ideology. But the unfortunate part of the whole matter is that now major political parties are influenced by Hindutva ideology. http://thekashmirscenario.com/prominent-activist-co-founder-peoples-vigilance-committee-human-rights-pvchr-lenin-raghuvanshi-conversation-mushtaq-ul-haq-ahmad-sikander-early-life-influences-work-h/

Prominent Activist and Co-Founder Peoples Vigilance Committee on Human Rights (PVCHR), Lenin Raghuvanshi in a conversation with Mushtaq Ul Haq Ahmad Sikander, about his early life, influences, work, Hindutva and future plans
Tell us something about yourself?
I was born in plural family. Each member was different from another, yet they lived under one roof. My Grandfather was Gandhian, but there was contrast in him as he was a socialist and atheist too. My grandmother was religious. My father initially joined RSS, but Grandmother told him that the uniform black cap of RSS is anti-Hindu. Then my dad became a communist, but he is still religious. There was always an ideological tussle going on between my grandparents and parents. My Grandfather wanted me to be a Gandhian and my Father wanted me to become a communist. Hence this tussle gave me an exposure to varied shades of opinion since my childhood. Later on I self studied various philosophies, ideologies and religions, and five great people influenced my life and thoughts particularly and they include Prophet Jesus (pbuh), Prophet Muhammad (pbuh), Karl Marx, Buddha and Dr.B.R Ambedkar. I grew up in the Eastern part of Uttar Pradesh (U.P) that has nationalist links with mainstream India. Though in certain parts of U.P, RSS and Congress type mentality also prevails. But I envisage that we create different nations within India, as India has the potential for tolerating many sub Nations.
What is your educational background?
I studied Indian Medicine system at a Gurukul Kangri in Haridwar.
Keeping in view your professional education background, how were you inclined towards activism?
As I stated earlier that my father wanted me to become a full time Communist Party worker, but I wasn’t inclined to it whole heartedly. In 1989, I joined United Nations Youth Organization and started my activism with that. In 1993 I came to head its U.P chapter. In the same year we started Bachpan Bachao Aandulan (Movement for saving childhood). During that movement, I witnessed that there were no child laborers from upper caste people. Meanwhile I also got married in 1992, and my spouse also helped me in my activism and believed in my work.
So when and what reasons led to the establishment of Peoples Vigilance Committee on Human Rights (PVCHR)?
In 1996, I along with my wife Shruti founded the PVCHR. It is a community based organization, to break the closed, feudal hierarchies of conservative slums and villages by building up local institutions and supporting them with a high profile and active human rights network.  The caste based violence, exploitation of poorer sections of the society and the marginalization of Dalits and Adivasis led to the establishment of PVCHR.

What kind of activities does PVCHR engage with?
We work against the Caste system and the structural prejudice associated with it. We work for the reconciliation among communities. We are also working for making the environment conducive for Truth and Reconciliation. We are initiating a discussion about democracy and human rights in the cow belt. Presently we have more than fifty thousand members and in more than four hundred villages we are carrying out our activities.
So did your efforts help in bringing any Positive change?
Yes, there is a lot of change in more than two hundred villages. Since 2000 there has been no communal violence in Banaras, heart of the cow belt. Many religious leaders have united against Hindutva Fascism. The Mushar community has become confident and an indigenous leadership has evolved among them. 2/3rd Dalits, Muslims and OBCs are elected members in Governing Board of PVCHR from 2010.
Do you face any threats or intimidation regarding your work?
Yes the threats and intimidation tactics are very common, both by State and Non State actors.
Is PVCHRs particular focus presently on torture victims?
Yes, we are strongly focusing on the victims of torture. Since 2008 we are using Testimonial Therapy developed by PVCHR and Danish Organization Research and Rehabilitation center for Torture Victims (RCT) for the survivors of torture, in order to make them overcome the aftermath trauma associated with torture. Our testimonial Therapy model are using by partners of RCT in Srilanka, Cambodia and Philippines.
You have been talking and writing about what you call as the “Culture of Impunity” as prevalent in India. What does this Culture of Impunity mean?
Peace without Justice and suffering in silence is culture of impunity. Our constitution is modern but the rules are colonial. The Police Act 1861, can be a reference point. It was implemented by the British in India after the 1857 mutiny. It was anti India in its connotations and stature, but still there has been no change in it despite the fact that British left India in 1947.
So how to Fight and Resist against this culture of impunity?
The culture of impunity breaks humans. During the freedom struggle Muslims were fighting alongside with other communities, but where are they now? This culture of impunity has wrecked much harm and is responsible for numerous atrocities against minorities, dalits and adivasis. It helps the guilty, culprits and perpetuators of these atrocities go scot free. We still have draconian laws like Armed Forces Special Powers Act (AFSPA) imposed on various parts of India, where the security forces have committed grave human rights abuses because of this blanket culture of impunity. We must educate, organize and agitate against this culture of impunity. We must be able to provide Psycho-Social support to the victims. Then there is a need to create debate about this culture of impunity. For Justice to be established we need to tell the truth and put up the facts before the people.
What is your opinion about the Hindutva fascism and their suppression of minorities?
We had a strong Dalit movement before formation of RSS in 1925. We have saints like Kabeer, Raidas who were an epitome of our syncretic, plural and tolerant Indian culture. Hindutva has nothing to do with Hindu religion per se. The Hindutva ideology was a manifestation of British colonialism. The greatest ideologue of RSS Guru Golwalkar himself advised RSS cadres not to fight against the British occupation. They have an expansionist ideology. On one hand they are exploiting the dalits and on the other they are attacking other nationalities. They are even unhappy with me as I am fighting against casteism that forms a fundamental feature of their ideology. But the unfortunate part of the whole matter is that now major political parties are influenced by Hindutva ideology.
You have also been writing that caste based structural biases and violence is embedded in our system. How do you explain the same?
During childhood days my grandma used to tell me, not to eat while facing south, neither sleep keeping your legs in the direction. Elderly in the village said not to visit southern quarter of the village. Since childhood I used to wonder what the secret of this word ‘Dakhkhin Tola’ (south ghetto) is.
As I grew up, started reading, started social activism, fought for the rights of bonded labours and traveled across the globe then I realized that in the south of every village there is South Africa (a Dalit quarter ) as ‘culture of silence’.
The silence imposed by draconian suppression sanctified by religious rituals of the Upper Caste was such that the outside world knew little about this colossal cruelty. Justice V.R.Krishna Iyer, former Judge, Supreme Court of India described the plight of the Dalits in the following words, “Courts to them are alien, laws their enemy and human justice their despair.”

The caste system continues to determine political, social, and economic lives of a billion people in South Asia. The caste system, straddling across the scrawny shoulders of the Untouchables, is like that Old man in Tolstoy’s story, who has all the sympathy for the poor bearer and would like to do anything but to get off his shoulder. The most significant aspect of caste is its ability to resurface without a trace of remorse on the part of the perpetrator. It is like that chemical addiction which once had makes you vulnerable to its guiles forever.
American modern conservative thinker Edmund Burke says correctly about India many years before, “In that Country the law of religion, the laws of the land, and the law of honour, are all united and consolidated in one, and bind a man eternally to the rule of what is called his caste.”
Traditional political system and  Hindu fascist forces are trying hard to maintain the old system of the power game. Money and muscle power, together with political string-pulling, often result in denial of justice for the hapless ‘have-nots’, especially the Dalits (untouchables), ravaged by poverty and illiteracy.
Atrocities and extortion on the Dalits, fake encounters, refusal to register complaints against the well-heeled, arbitrary arrests on false charges, illegal detention and custodial deaths are in commonplace.
In the absence of a modern social audit system, the keepers of the law often unleash a ‘police raj’, especially in rural India. A crippled National Human Rights Commission and its state subsidiaries with limited recommendatory control and a dysfunctional Legal Aid System depict a gloomy picture indeed.
Ironically, even after having shed the colonial yoke, its legacy continues in the administrative framework of our independent India marked with widespread corruption which has rendered many government-sponsored schemes in rural India a failure.
You have also written that Indian police has learnt the tactic of Community Punishment from caste system. How can these two be related?
You can witness this fact in India. If an upper caste person commits a crime, if ever he is punished, he will bear it solitarily. But if a lower caste person commits any crime the whole community will be punished for one man’s deeds. The Police have learnt community punishment from casteism. Also see how the Caste and Class structures are reinforced by the state machinery. Why are the regiments named on caste and class denominations like Rajputana, Dogra etc, whereas such amalgamations are contradictory to the constitution?
The Police atrocities against common people particularly the marginalized sections of society are growing with each passing day. What are the reasons responsible for that?
Police is the prime executive for the protection of Human Rights of common people. But in India the mindset of Police as inculcated by 1861 Police Act is synonymous to the British period when the Police saw all Indians as enemies. Even after Freedom Indian police witnesses citizens as its enemies. Hence the police reforms are must. We also need representation of minorities and marginalized sections of society in the police in order to change its outlook, bias and perception about them.
In most cases where the Police is found guilty of committing atrocities against the innocent civilians, we witness that they usually go scot free, while the innocent continue to suffer?
The prevalent culture of impunity is responsible for the guilty policemen going scot free. In Crpc and AFSPA the police and army have got the legal impunity that makes their persecution or punishment impossible.  We want to amend and remove these draconian laws. Armed Forces Special Power ordnance was imposed by the British colonial administration to crush the Quit India Movement that started in 1942, but even after Freedom Indian State implemented more draconian law as Armed Forces Special Power Act(AFSPA). Indian State is still not ready to pass the Anti Torture Bill. How can in such an environment you hope for policemen to be punished. These black laws create problems for National integration. We need to fight the mindset that is obstructing the amendment or revocation of these draconian laws, under the veil of National interests and sovereignty.
The growing corporatization is having severe ramifications on Nation Building and integrity. How can we resist this onslaught?
We need to strength the Neo Dalit movement. Neo-dalit campaign is against politics of division, exploitation and hatred with an alternative of unity of broken masses on base of reconciliation, democracy, secularism and non violence. First unity is unity against caste system, a historical system of exclusion i.e. unity among the lower castes people that have been suppressed since centuries with the progressive anti-caste people born in upper caste. This will be first of its kind unity, which will not be against any person born in to upper caste communities neither against any religion. Second unity is unity among minorities and communities who suffered with communal fascism, those who believe in communal harmony and people with secular values against neo-fascism. Unity of all poor from all communities against the suffering with neo-liberal policy is the third kind of unity. Fighting against neoliberal policy is not against democratic capitalism for people. Since those broken with different kinds of suppression and exclusion means dalit therefore these three kinds of unities is base of impart the neo-dalit movement. These three need to join hands and unitedly fight against the menace of corporatization based on exclusion, anti-people and anti-environment norms. We are opposing the corporatization whereas attacking cultural imperialism too, and trying to build pressure on Government through people demand for more budget on social structure such as education, health etc . If we will not fight against corporatization, they will make the country and people slave to their corporate goals.
Given your busy activist schedule, how do you balance that with your personal family life and its demands?
My wife Shruti is also an activist, while our son Kabeer is an independent child. We still live together in a joint family and I visit my parents when I find time.
So what are the future plans of PVCHR?
We are going to work in Kashmir, not for political negotiations or for solving Kashmir issue. We want to meet the victims and survivors of torture. We want to ask for pardons for the atrocities committed by the Indian State, and start reconciliation with people of Kashmir. We also want to offer psychological support to the victims of torture through Testimonial Therapy.
Any message for people?
The people must believe in themselves. The need of the hour is to create new dynamics and debate within India. The people musty make alliances with Dalits, Anti-Hindutva Movement and other marginalized people. The debate about Kashmir must be initiated within Indian particularly the cow belt, and it is obligatory on Kashmiris to change the mindset of the inhabitants of cow belt as far as Kashmir and other issues are concerned.
Lenin Raghuvanshi can be reached at pvchr.india@gmail.com
Mushtaq Ul Haq Ahmad Sikander is Writer-Activist based in Srinagar, Kashmir and can be reached at sikandarmushtaq@gmail.com

Saturday, March 29, 2014

Indian activist: Narendra Modi and Arwind Kejriwal, as dangerous as "Hitler and Mussolini"


Indian activist: Narendra Modi and Arwind Kejriwal, as dangerous as "Hitler and Mussolini"

by Nirmala Carvalho
For Lenin Raghuvanshi, activist for development of Dalits , Modi (BJP Hindu nationalist party ) and Kejriwal (AAP, anti-corruption party) " are trying to destroy the pluralistic fabric of Varanasi from different political positions". The two leaders have chosen to run for election in city.




Saturday, February 22, 2014

BENARASI DEATH NET


A report on suicide and malnutrition among weavers in Varanasi was prepared by the People’s Vigilance Committee on Human Rights in collaboration with ActionAid, an international anti-poverty agency. It said that about 175 weavers fell prey to financial hardships since 2002. The Economic Survey (2009-10) estimates that over 50 per cent weavers’ children are malnourished. There is a high prevalence of TB, particularly multi-drug resistant tuberculosis (MDR-TB). The survey also said that while the human development index of India is steadily improving, weavers and their children in Varanasi continue to die either by committing suicide or succumbing to malnutrition.