anti-caste

GANG-RAPED ON ORDERS OF VILLAGE COUNCIL FOR PLANNING TO MARRY MAN FROM OUTSIDE THE VILLAGE

Village Council in India Accused of Ordering Rape (New York Times)

“A young woman in West Bengal was gang-raped this week on the order of a village council, to punish her for planning to marry a man from outside the village, according to the Indian police. [...]

“The episode began on Monday when Khaliq Sheikh, the man from outside the village, asked the young woman to marry him, and she accepted his proposal, the police said. When Balai Mardi, the chief of the village, heard about it, he quickly sought to block the marriage.

“According to local news media accounts, villagers went to the young woman’s house and detained Mr. Sheikh, and the next day, he and the young woman were taken to the village square, tied to separate trees and accused of breaking community rules.

“Mr. Mardi ordered the couple to pay fines totaling 27,000 rupees, or about $442, Mr. Yadav said in a telephone interview. Mr. Sheikh paid his portion and was allowed to leave, but when the young woman’s family refused to pay, Mr. Mardi ordered villagers ‘to enjoy her,’ said a police officer who spoke on condition that he not be named.

“She was then raped repeatedly in Mr. Mardi’s mud-and-thatch hut, according to local news reports.

“Mr. Mardi told the young woman and her family that if they reported the rape to the police, the village elders would burn their house down, Mr. Yadav said. [...]

“Village councils are common in rural India. They often enforce strict codes of conduct, and in some cases are deeply involved in deciding who will marry whom. Councils are often worried that marriages to outsiders will dilute communal land claims, among other concerns. Couples who defy the marital codes are sometimes murdered.”

WHERE WOMEN ARE NOT ALLOWED TO MEET A MAN’S EYES OR TALK ON A CELL PHONE, AND FAMILIES PUT THEIR OWN CHILDREN TO DEATH IN PUBLIC VIEW FOR THE CRIME OF FALLING IN LOVE

Policing Village Moral Codes as Women Stream to India’s Cities (New York Times)

“The old and new are continually rushing at each other in India, most starkly in places like Haryana, a largely rural, conservative state abutting New Delhi whose residents can commute 20 miles to work in nightclubs and office buildings. But their home villages are sleepy places, whose main streets are patrolled by glossy, lumbering black water buffalo.

“The villages are ruled by khap panchayats, unelected all-male councils that wield strong control over social life, including women’s behavior. That job becomes much harder once the women have left for the city. When one khap leader listed city shops that were allowing young women to store mobile phones and change into Western clothes, another suggested posting informers outside the shops with cameras to capture photographic evidence as women came and went.

“Om Prakash Dhankar, a khap leader who voiced his support for this approach, said measures like these would protect young women from much worse dangers that might follow if they freely cultivated friendships with men. [...]

“A generation ago, women here lived in complete seclusion from men, and could appear in public only wearing a lightweight cloth that completely covered their head and face. Though that tradition is fading, many women are still not allowed to leave the house without permission from a father or husband.

“Haryana’s khaps focus much of their energy on defending a single ancient prohibition: Men and women are not allowed to marry anyone from the same village. The local interpretation of ancient Hindu texts holds villagers to be brothers and sisters, rendering their unions incestuous. Young people defy the ban very rarely, but those who do are sometimes murdered by a gang of male relatives. As much as the khaps condemn these ‘honor killings,’ they are just as adamant about preventing these romances, a quest that involves tight control over women.

“Meena, who left her village several years ago to escape an arranged marriage, said young women there were terrified of the elders in the khap, who scrutinized their behavior and issued a steady stream of criticism. The criticism, in turn, terrified her parents, who feared being ostracized.

“‘They would say, “Why is your daughter going around in the village with her head naked?,”’ she said. ‘If you were walking with your head straight, the khap guys would say, “Look down at the ground, don’t make eye contact. Don’t have irrelevant conversations.”’ [...]

“The possibility of violence ran like a thin blade through [conversations on these matters]: Just last month, a young man and woman studying in Rohtak were killed in public by the woman’s relatives after they were discovered violating the ban on same-village romance. The man was beheaded.

“‘You know,’ said Puja, a 19-year-old student, ‘the first time the parents hear that the girl is roaming around, either they take her home and get her married or else they kill them.’”

See also on anti-caste:

ROHTAK HONOR KILLING: FOR ATTEMPTING TO MARRY WITHIN THE SAME CLAN, WOMAN HACKED TO DEATH BY HER PARENTS AND HER WOULD-BE HUSBAND BEHEADED (September 20, 2013)

MUZAFFARNAGAR RIOTS (UTTAR PRADESH): IN ANTI-MUSLIM COMMUNALIST VIOLENCE FOMENTED BY HINDU RIGHT, SCORES ARE KILLED AND TENS OF THOUSANDS ARE DISPLACED

Yet another doctored riot by Harsh Mander (Hindustan Times)

“A people who have never fought each other in history are today bitterly estranged, fearful and angry. ‘Not even during the Partition riots of 1947 did a drop of blood flow in our villages’, they repeatedly told us. And today, some 50 lie dead, and 50,000 have fled their homes in terror.

“Cramped into makeshift camps in madrasas and mosques, many resolve never to return to the land of their ancestors. The Muzaffarnagar countryside in western Uttar Pradesh is reeling under the gravest communal clash the country has witnessed since the 2002 Gujarat carnage.

“People of diverse faiths who live together do not spontaneously turn against each other. There are three requisites for mass communal violence to occur.

“The first is the deliberate manufacture of hatred. The second is the manufacture of a ‘riot’. The third is a complicit State: no riot can continue beyond a few hours unless the state actively wishes that it does so. [...]

“In Muzaffarnagar, in the patriarchal Jat community, the issue chosen to foment hatred was women’s ‘honour’. The claim was that ‘love jihad’ was being waged, by which Muslim boys were equipped with smart clothes, deodorants and sweet talk to entice Jat girls into ‘love’ traps.

“An unfortunate incident on August 27 in Kawal, in which three young men, one Muslim and two Jat were killed in violent clashes, was deployed as evidence of ‘love jihad’. The claim was that the Muslim youth was killed by the brothers of a Jat girl who he was stalking, and these brothers in turn were killed by a violent Muslim mob.

“BJP MLA Sangeet Som uploaded a video of two boys being killed by a mob in Sialkot, Pakistan, claiming that the footage was of the Jat boys being killed by a Muslim mob. This video was circulated widely through mobile phones, and fuelled mass rage against local Muslims. Later evidence suggests that the death of the three young men resulted instead from a hot-headed clash between the boys after a motorcycle accident.

“The second requirement for communal violence to occur is the manufacture of the riot itself. Building on the groundswell of local Hindu fury against their Muslim neighbours because of their alleged deliberate assaults on the ‘honour’ of Hindu girls, a mahapanchayat on September 7 was convened with the explosive theme ‘Save Your Daughters’.

“Fiery speeches were made against Muslims, and after the frenzied crowd dispersed, they attacked Muslim settlements. In the majority of villages, Muslims were labourers in the sugarcane fields of Jat landowners. Their small houses were set aflame and looted, some were killed, and terrified people fled to the safety of numbers in Muslim majority villages.

“The third prerequisite for a manufactured riot is a complicit State administration, which fails in prevention, control, rescue and relief. The administration took no steps to quell the rumours, arrest those stoking hatred, or prohibit the mahapanchayat. Once violence broke out, the police forces mostly stood watching as the crowds attacked Muslim settlements, without using force or firing to disperse the furious mobs.

“They did not rescue the escaping people; instead survivors depended on Muslim wealthy landowners to protect them as they fled. The administration did not establish relief camps; instead these were organised by the victimised community in Muslim majority villages. We found little presence of the State in these camps: it did not organise sanitation, healthcare, child care or police outposts to record people’s complaints.”

See also:

Lessons from Muzaffarnagar (editorial) (Economic and Political Weekly, September 28, 2013):

“The communal violence in Muzaffarnagar and neighbouring areas is a warning of the days to come. Uttar Pradesh (UP) is crucial to the electoral fortunes of the Bharatiya Janata Party (BJP) if its prime ministerial aspirant, Narendra Modi, has to have a plausible chance of coming to power. There has been a rise in incidents of communal violence since the Samajwadi Party (SP) government was elected to office last year, but the “riot” earlier this month – when close to 50 people were killed, a few hundred injured and tens of thousands fled from their homes – stands distinct in its scale and is clear evidence of what Paul Brass has termed the ‘institutionalised riot system’. The ‘Gujarat model’ of using the terror of communal violence to forge communal unity among ‘Hindus’ to build an invincible vote bank appears to be the strategy that has been employed [...].

“That the ‘Hindus’ in this riot are largely Jats has been acknowledged. However, Muslims too have caste and class markers. Some reports talk about Muslims being farm labourers, carpenters and blacksmiths to the landowning Jats. That clearly indicates a subservient relation with the dominant caste. In fact, one report quotes a Hindu Jat villager, ‘There will be no peace until the balance of power is sorted out. One community in each village will remain dominant.’ This then raises the question of why the dominant agricultural caste would want to drive out farm labour at the very time when agricultural operations are at their peak and the harvest is only weeks away. Another newspaper reports that Muslims who have run away from their villages to relief camps claim that they have left behind acres of cultivated land with standing crops, but fearing for their lives they would not want to return. The report estimates that in total there would be thousands of acres of such land and most landholders fear that these will now be encroached by members of the dominant caste. Does this indicate that landless lower-caste Muslims are now becoming landed? Or does it mean that a section of the dominant Hindu agricultural caste is willing to forgo the services of its (Muslim) farm labourers, even when labour supply is a problem, only to be able to appropriate prime agricultural land of the landed Muslims?

“The shifting of communal violence to rural areas perhaps cannot be understood without understanding the major changes in agriculture over the last few decades [...]. But it is equally clear that after the Nellie and Bhagalpur killings of the 1980s, this is perhaps the first large-scale rural communal violence and a warning about the Rashtriya Swayamsevak Sangh’s new strategy of breaking out of its urban enclaves.

“This particular incident also built on the other trajectory of reactionary politics in the region – of trying to control the sexuality of women – which has expressed itself regularly in ‘honour’ killings and khap panchayat embargoes on lifestyle. That the present killings, which appear to have a land-labour angle, were planned at a mahapanchayat of Hindu Jat khaps calling for the protection of the ‘honour’ of their women illustrates the continuities between caste, class, patriarchy and property.”

And see:

Muzaffarnagar 2013: Violence by Political Design | Report of an independent fact finding group by the Centre for Policy Analysis (September 17, 2013)

Evil Stalks the Land: Fact Finding Report on Muzaffarnagar Riots (September 24, 2013)

A Human Tragedy Unfolds: View from Muzaffarnagar Relief Camps–A Preliminary Citizens’ Report (September 20, 2013)

30 days and counting... The aftermath of violence in Muzaffarnagar & Shamli Districts, Uttar Pradesh, report by Joint Citizens’ Initiative (October 11, 2013)

The riot route (Frontline, September 18, 2013)

The chilling familiarity of Muzaffarnagar by Farah Naqvi (The Hindu, September 18, 2014)

Communal violence raises fears of turmoil ahead of India election by Amy Kazmin (Financial Times, September 22, 2013)

Muzaffarnagar 2013: Meanings of Violence by Hilal Ahmed (Economic and Political Weekly, October 5, 2013)

ROHTAK HONOR KILLING: FOR ATTEMPTING TO MARRY WITHIN THE SAME CLAN, WOMAN HACKED TO DEATH BY HER PARENTS AND HER WOULD-BE HUSBAND BEHEADED

Parents murder daughter, lover for ‘honour’ in Haryana (The Hindu)

“Nidhi Barak, 20, was lynched by her own family and they broke the limbs of Dharmendra Barak, 23, before beheading him and dumping the body in front of his house. The police have arrested Nidhi’s parents, brother and uncle and are on the lookout for others involved in the killing. [...]

“Nidhi and Dharmendra were studying in Rohtak, 10 km from their village, and were in a relationship for almost three years. When both went missing on Tuesday, Nidhi’s family got in touch with her and persuaded them to return home, with the promise that they would not be harmed. As they returned on Wednesday, Nidhi’s family took them to their house and killed them.

“The families, of the same ‘gotra,’ told the police that the couple eloped on Tuesday to get married in Delhi, 90 km away.

“The brutal killing is yet another reminder of the power ‘khap panchayats’ wield, issuing diktats against marriages within the same ‘gotra’ (clan) and in the same village or even ‘bhaichara’ (brotherhood). In Haryana, there have been numerous cases of couples having defied the Khap diktat and paid the price with their lives.”

See also:

In the name of honour, again (Frontline, November 1, 2013):

“Dharmender and Nidhi of Garnawathi village in Rohtak district of Haryana were in the prime of their youth. On September 17, they decided to elope and get married in a court. They left the village clandestinely to an unknown destination in Delhi. They knew the village community would not accept their communion as they shared the same gotra. But they were lured back to the village by a close friend of Dharmender, who is learnt to have been under pressure from the community.

“The couple was running out of money and the friend convinced them that their families were reconciled to their marriage idea. They were murdered on their return to the village. The girl’s parents, uncle and younger brother allegedly tortured and hacked the two of them into pieces. They decapitated the boy and threw his head and torso in front of his modest dwelling and challenged his family to come and claim the remains. None of the residents of the village dared to apprehend the perpetrators of the crime.

“The twin murders came to light when somebody tipped off the police as Nidhi’s body was being prepared for cremation. Some reports said that the bodies were dragged through the village to a send a message across to society, but this could not be confirmed. [...]

“Barring the Left parties and their mass organisations, all the other political parties in the State declined to come out openly and condemn the heinous crime. Billoo, the girl’s father and a former wrestler, proudly claimed before the media that he had done the right thing. [...]

“The people in the village were unanimous in their opinion that the couple had left the girl’s parents with no choice. ‘The girl’s father should have got her married instead of sending her to the city to study. The laws are made for society but our society doesn’t accept it. The age of marriage should be reduced from 18 to 14. This will solve a lot of problems.’ [...]

“[T]he concept of property is very strong in Haryana and the three Js—jar (property), joru (wife) and jameen (land)—are the cornerstones of patriarchy in Haryanvi society. To this extent, and to protect and preserve property, levirate marriages, where the widow is married off to the husband’s brother, are common. It has happened even in cases where the groom was much younger than his widowed sister-in-law.

“Another elderly man from the village said that townspeople found it difficult to understand village customs. ‘There is no concept of brotherhood in the cities. No one cares for the other,’ he said. He said when such transgressions took place, the influential people involved would resort to murder. Among the other forms of ‘punishment’ for those who violate the ‘norms’ are social boycott (hukka-paani band) and economic ‘sanction’, which prevents people from tilling or sowing the fields of the families concerned.”

300 DEPENDENT UNTOUCHABLE FAMILIES BANNED FROM LABORING IN FIELDS OF CASTE-HINDU LANDOWNERS AS COLLECTIVE PUNISHMENT FOR INTER-CASTE RELATIONSHIP

“A love affair is the reason for denial of work to Dalits”
(The Hindu)

“Over 300 Dalit families of Deveerahalli Village, of Kudimenahalli Panchayat, in Krishnagiri district allege that they are being denied work by intermediate castes of the village and of six other nearby villages. The reason behind this, they say, is that a Dalit youth in their area had fallen in love with a girl of an intermediate caste from Sathinayakkanpatti under Damodarahalli Panchayat.

“The girl is back with her parents after the youth’s parents wanted her to go back, as they feared the type of mob fury which was unleashed on three colonies in nearby Dharmapuri district over a similar issue in November last year. But, the boycott of the Dalits of the Krishnagiri village continues though the affair had come to light in December and the girl had gone back to her home.

“Intermediate castes have banned Dalits from working on their agriculture fields, brick kilns and other income-earning activities since then. The decision to bar them from such forms of employment was allegedly taken by a ‘khap panchayat’ — a council of older persons who issue decrees to their community members on matters such as marriage — consisting of the leaders of seven villages, in and around Sathinayakkanpatti and Deevarahalli, on December 24 last year, alleged A. Manikandan, district convener of Naam Tamizhar Katchi.

“Many Dalits, who have also taken up the lands of intermediate caste on lease, for cultivation of crops, lost lakhs of rupees due to the economic boycott. They were not allowed to step into the farm lands.”

See also anti-caste post on mob attack in Dharmapuri last November: 268 UNTOUCHABLE HOUSEHOLDS LOOTED, SET ABLAZE BY CASTE-HINDU MOB OVER INTER-CASTE MARRIAGE (November 8, 2012)

IN NORTH INDIA, WOMEN BROUGHT IN FROM OTHER REGIONS FOR MARRIAGE ARE SUBJECT TO EXTREME OPPRESSION, CASTE DISCRIMINATION

In male-dominated Haryana, Rajasthan, cross-regional brides are deprived of rights (The Hindu)

“Oppression and discrimination suffered by the low caste groups and Dalits at the hands of the dominant caste groups in Haryana and Rajasthan is reproduced within the families bringing in wives from other parts of India.

“The brides are ‘needed’ solely for their ability to perform free reproductive and productive labour. They are also preferred over local women as the loosening of natal family connections renders them vulnerable to domination and abuse.

“In the last decade and a half, the male marriage squeeze in the prosperous north Indian provinces such as Punjab, Haryana, Delhi and western Uttar Pradesh has led to men from these States paying money to marry women, usually from under-developed or economically marginalised regions of eastern India.

“They are segregated, isolated and shunned primarily because of their ‘unknown’ caste status, though the families overtly insist otherwise. Furthermore, the caste-based exclusion and humiliation is experienced both in the public arena and the private space of the family, according to a study ‘Tied in a Knot–cross-region marriages in Haryana and Rajasthan, Implications for Gender Rights and Gender Relations,’ funded by the Royal Norwegian Embassy. [...]

“Caste discrimination is further amplified by deep racism against women and their natal communities. They are all pejoratively called ‘Biharan,’ a term that implies poverty, desperation, filth and savagery. Their parents and natal communities are branded as ‘thieves,’ ‘sellers of daughters’ and ‘primitive savages.’ The repeated denigration is internalised by the brides, and this leads to lowering of their self-esteem and self-worth. As a survival strategy, they minimise their social contact with others, with a negative impact on their mental health.

“Most cross-region brides are victims of colourism (darker pigmentation of their skin). Dark skin leads to their rejection in the local marriage market, making them more likely to be offered for long-distance alliance, resulting in dislocation from their culture, community and family. Apart from casteist and racist slurs, these brides are considered, and often taunted as ugly and dull in intelligence, because of their dark skin, the study suggests.

“Shortage of women is not common across all caste groups, but is endemic among the dominant caste groups of Jats, Ahirs and Yadavs. While the well-off from these groups are able to marry locally, men who are underemployed, poor, those who have little land, suffer from some deformity, are less educated or are old are the ones who most often seek cross-region brides. This practice, however, is slowly spreading to some lower caste groups and Muslim communities

“Such marriages are non-customary as the women come from different ethnicity, region and, sometimes, even religion. Families of these brides are extremely poor, often in the Below Poverty Line category, with little or no land assets and seasonal low-paying agricultural work. Inability to meet the exorbitant dowry demands made by local grooms forces them into long-distance alliances. This is the main reason why they opt for ‘dowry-free, no wedding expenses’ offers made by Haryanvi or Rajasthani men. [...]

“Children of such unions face similar racial taunts from their peers and are not accepted as one of their own. The insults range from sidelining in games or bullying with name-calling. Such incidents are high in Rohtak district of Haryana and the Alwar region of Rajasthan. Some older male children have faced difficulty in finding local girls because of their mother’s ‘questionable’ caste identity.”

CASTE-BASED COUNCILS DEFEND HONOR KILLINGS BEFORE INDIAN SUPREME COURT

Caste Council ‘Explains’ Honor Killings, While India Still Reels From Gang-Rape Tragedy (International Business Times)

“Less than one month after the death of a young Delhi gang-rape victim sparked a massive series of protests across India demanding a change in the country’s attitudes toward its women, a group of council elders have defended another type of violence against females–the ancient practice of ‘honor killings’ in the country. [...]

“On Monday, in documents presented before the Indian Supreme Court, the Sarv Khap Panchayat, which comprises 67 ‘khaps’ (or unelected caste-based councils) from the Rohtak district of Haryana, a state in northern India, explained the reasons behind honor killings and absolved themselves of any responsibility in them. [...]

“The Times of India reported that in response the Panchayat declared before the court: ‘The main culprits [behind] honor killing are not the representatives of khaps but the near and dear ones of the couples and more so the relatives of the girls, when they cannot resist the social pressure of the locality and the taunts of relatives.’ [...]

“‘The killings are initiated by the family members of such couples–marrying inter-caste or within the same gotra [clan]–and especially by the relatives of girls. It is observed that such incidents happen only [among] the peace-loving and law-abiding people of the village and not [among] the mischievous families,’ the Panchayat said.

“‘Such ‘love marriages’ being socially, customarily and traditionally prohibited relationships against the age-old custom and tradition of marriages, their relatives and friends cannot withstand the hostile taunts of their companions and [the] public at large and this aspect forces them to commit such heinous crime of killing the couple on the pleas of saving the honor of their families in the eyes of the villagers.’ [...]

“The victims of most honor killings in India (as well as Pakistan and the Arab nations) tend to be women, who are viewed as the holder and symbol of a family’s ‘honor.’

“By choosing her own husband in defiance of her family’s wishes, a young woman in India is ‘seen as polluting not just herself but also her domestic group,’ Delhi-based sociologist Deepak Mehta said to the Wall Street Journal.”

THE PRICE OF LOVE ACROSS CASTE LINES: FOUR STORIES FROM THE PAST FOUR DAYS

Couple harassed for inter-caste marriage (Times of India, July 1):

“According to the police, Suman Kumar, a resident of Banswara's Anjana village had married Happy Kalal who comes from a different caste.

“‘Suman Kumar says that he and his family members are being harassed since the marriage took place. He says that members of a caste council in their village forced him to vacate the shop that he was running, rendering him completely jobless,’ said a police officer.

“He added that his mother and brothers are being forced to stay separated from him and his wife.

“‘Whenever my wife heads out of home, she is subjected to mockery and humiliation,’ said Suman Kumar in his statement to the police.”

Young woman strangled to death (The Hindu, June 29):

“In a shocking case of ‘honour killing’ on the outskirts of the Capital, a young Municipal Corporation of Delhi school teacher was strangulated to death allegedly by her brother and mother in Kanjhawala here over her affair with a man belonging to a different caste.

“The accused, Birmati (50) and Mohit (22), stuffed the body of Deepti Chhikara (26) in an Alto car and dumped it in Uttrakhand helped by the victim’s uncle Amit, the police said.

“The sensational murder came to light more than a month after the incident, when Deepti’s paramour Lalit Vats, a diploma holder in computer science, wrote an e-mail to the senior police officers saying that he suspected something wrong had happened to the woman. [...]

“When subjected to sustained interrogation, Birmati and Mohit purportedly confessed to having strangulated Deepti on April 19 night when they caught him talking to Lalit over the phone. The mother-son duo first beat her up and Mohit later strangulated her to death. Birmati held Deepti by her legs, while Mohit strangulated her, the police said.”

Dalit killed after 4 yrs of marriage to upper caste girl (Times of India, June 28):

“A dalit youth, who had married an upper caste girl in the face of strong opposition from her family four years back, was killed in Sector 8 of Kurukshetra. [...]

“Rohtas Kumar, a property dealer and resident of village Rojla (Karnal), had met Sonia first time when she was pursing a post-graduate course in Kurukshetra University in 2008, said Kumar's family members.

“They got married in the same year after a love affair despite the fact that her parents opposed the wedding, said Kumar's brother, Vajir Singh in a police complaint.

“‘But, even after marriage, the couple faced lot of opposition from her family members who pressurized her to seek divorce from him. Finally, she gave in, agreed to divorce her husband and returned to her parent’s house,’ he added.

“Singh told the police that they could not track his brother for five months as his mobile phone remained switched off.

“Finding that his house was locked for long, the house owner requested the police to break the lock, to find the body of Kumar, which had been reduced to a skeleton.”

The Class Prejudice Still Plaguing a Culture (Huffington Post UK, June 28):

“Parvati has been secretly dating the same man for over four years. This independent and educated female was terrified of the consequences if her parents discovered that she was in a relationship with a low-caste Hindu, because in Parvati’s high-caste Brahmin family it is forbidden for women to marry into lower caste families. Here Parvati lost my understanding. How could she allow what is essentially a form of racism concealed by religion to continue through her own choices?

“I didn't feel able to ask Parvati this question aloud, but I did ask why she didn't just marry her partner. ‘They might have him murdered’, she whispered to me one evening over a bottle of wine, shaking and tearful. ‘The extended family would laugh at us and disown us, and they’d never forgive me for dirtying their honour. I don’t know what they might do in response to that.’

“A rare anecdote, you might say; an unlikely story? But this is the story of [South] Asian women around the world. Whether they are living in India, Europe or the US, whether they are artists, lawyers or doctors, scratch the surface and the thick residue of an old inequality still remains. With their modern dresses these women wear a set of rusty, confining shackles.”

POLICE AND THE STATE ENFORCE CASTE LAW AGAINST YOUNG COUPLES: FORCIBLY SEPARATING THEM, CRIMINALIZING THE HUSBAND, SETTING THEM UP FOR MURDER

Honour killing: Between life and love (Times of India)

“Police protection hardly helps, say activists. Standard operating procedure in the case of a runaway man and woman ends up with the woman’s family filing a case of kidnapping and/or rape against the man or his family. The woman shows up as ‘missing’ in Haryana police’s records. From November 2009 to May 2010, of the 686 people filed as ‘missing’ on Haryana police’s website, a largish 30% are females aged between 15 and 28 years.

“Police hunt the couple down. If the girl is under 18, she is forcibly returned to her family. If her age is suspect, and she refuses her family, she is packed off to a nari niketan and the guy is jailed. This usually takes place in the month between a couple’s registering their wish to marry and the registration, which has mandatory month in-between: a provision begging to be altered. ‘Fear of cases filed under section 363 (kidnapping) and 366 (compelling/inducing woman into marriage) against the “husband” drives the couple to court. If registration is immediate, such cases can’t proceed,’ says advocate Kulbir Singh Dhaliwal. Jaipur-based activist Kavita Srivastava moots the idea of same-day registration. ‘The more time you give, more the problems for the couple,’ she says. Many couples also surface to protect their families. In the headline-grabbing Manoj-Babli murder, for instance, the posed picture of the two garlanding each other was taken for Babli to prove that she married Manoj of her own accord. This was the only way to ensure that the kidnapping case against her mother-in-law Chandrapati, of Karora village in Kaithal, could be quashed. It was on that visit that the two were murdered.

“As is clear, not every couple is killed. Activists say barely a handful are murdered: what determines the fate of the target is the couple’s financial independence, political clout or wherewithal to pay off the khap. Lawyers say 90% cases are ‘solved.’‘Nobody says a word when a politician’s children decide to marry against norms. It’s very selective,’ says Aidwa’s Sudha Sundararaman. Or when couples can pay the “fines” khaps impose, in short paying their way out. Matters come to a head if the woman marries a lower caste guy. Her succession rights can mean property going—via the girl—into a lower-caste family. Inter-caste, intra-village, intra-gotra are the big daddies frowned upon. But again, selective. ‘A khap had declared a couple brother-sister recently and nullified their marriage. We intervened and as the boy was Delhi-based and had clout, their khap revoked the decision,’ says Sundararaman.”

See all anti-caste posts on honor killings.

CASTE COUNCILS DEMANDING REACTIONARY CHANGES TO MARRIAGE LAWS

No honour in murder (The Hindu)

“A newly-wed bride and her mother-in-law were killed and the groom seriously injured by the girl's relatives in the Tarn Taran district of Punjab on May 11. According to the police, 19-year-old Gurleen Kaur's naked body had deep cuts in the neck area, and her shoulder and fingers had been mutilated. Her father, brothers and uncles obviously thought this was fit punishment for her crime: marrying 25-year-old Amarpreet Singh against their wishes. [...]

“Will such so-called ‘honour killings’ stop if the Hindu Marriage Act, 1955 is amended to prohibit marriages within the same gotra? Unlikely. That may be the most publicised of the demands and threats issued by the Khap Mahapanchayat–a congregation of caste Panchayats from Jat strongholds in Haryana, Uttar Pradesh and Rajasthan–in Kurukshetra on April 13, and subsequently elsewhere. But it was not the only one. They have also reportedly called for a ban on marriages within the same village and contiguous villages, as well as de-recognition of temple weddings uniting runaway couples.

“The mythical gotra factor may have come to the fore because the Kurukshetra gathering was clearly triggered by the recent landmark judgment delivered by District and Sessions Judge Vani Gopal Sharma in Karnal (Haryana) in the case of Manoj and Babli Banwala, a young couple belonging to the same caste and gotra, who were murdered in 2007 because they dared to marry each other.

“But, as scholar and activist Jagmati Sangwan has pointed out, not all honour killings even within Haryana involve same-gotra couples. According to her, the majority of the marriages condemned by Khap Panchayats are of couples who do not share a gotra.

“Most victims of ‘honour killings’ reported from various parts of the country are young people who choose to love or marry outside their caste, sub-caste or religion. Not surprisingly, the socially and economically dominant castes are usually responsible for acts of reprisal against inter-caste relationships. [...] In the name of preserving ‘social order’ and saving the ‘honour’ of the community, caste or family, all kinds of justifications are pressed into service. If the same-village or -gotra obstacle does not apply, there is always something else: a man was killed in Haryana last year for violating the ‘customary’ proscription of marriage between residents of neighbouring villages. [...]

“The recent spate of deaths attributed to ‘honour killing’ and the aggressive, unrepentant posturing of Khap leaders seem to have pushed at least some in the government into taking a more decisive stand on the issue than was common in the past (under any political dispensation). However, it is no secret that these caste-based, extra-legal bodies enjoy at least tacit support from a number of political leaders, civil servants, police officers, lawyers and even judges. Already two politicians from Haryana–one supposedly enlightened, the other definitely old-school–have publicly sought to make peace with the increasingly combative Khaps, albeit with riders (which ring rather hollow).”

See also:

anti-caste: HONOR KILLINGS AND OTHER EXTREME FORMS OF WOMEN'S OPPRESSION ARE ROOTED IN MATERIAL BACKWARDNESS (January 1, 2010)

anti-caste: ANTI-WOMAN LYNCHINGS ORDERED BY CASTE COUNCILS DEFENDED (September 14, 2009)

anti-caste: WOMAN-KILLING CASTE COUNCILS IN HARYANA WANT LEGAL COVER (September 8, 2009)

BRILLIANT PIECE BY MEMBER OF THE FACT-FINDING TEAM AT MIRCHPUR

Mirchpur: A Dog Story by S. Anand

“Two Dalits were torched alive and 18 homes gutted in Hisar, Haryana, apparently over a dog. So what really happened?

“In Mirchpur, the official story is that a dog belonging to a Dalit, repeatedly referred to as a bitch in First Information Report No 166 filed at Narnaund police station, barks at some drunk Jat youth driving through the Balmiki colony. Rajinder Pali, son of a Jat zamindar, hurls a brick at the dog, Ruby. Yogesh, a young Dalit, objects, and an argument follows. They come to blows. Threatened with dire consequences, two Balmiki elders, Veer Bhan and Karan Singh, apologise to the Jat elders. They are beaten up badly. The Jats are baying now. The fact that the Narnaund’s Station House Officer (SHO) Vinod Kumar Kajal is close to a prominent Jat of Mirchpur, emboldens them. The stage is set for carnage.

“I spoke to Ruby, and wagging her tail, she denied that she had any role to play. She cited Namdeo Dhasal’s poem, ‘Song of the Dog and the Republic’: Chained dog being dog he whines and sometimes barks / This being his constitutional right. She even recounted a more bizarre case, reported in 2004, from Tamil Nadu’s Shanmugapuram village in Tuticorin district, where Reddiyars had issued a diktat barring Dalits from rearing male dogs since they could mate with bitches from the ‘chaste’ Hindu colonies.

“The Balmikis of Mirchpur have done well for themselves. Many have small businesses, work in the neighbouring district headquarters Jind, have contracts for fishing rights in the local pond, like Karan Singh whose pet Ruby is. In the past two years, they have even won the contract for conducting the annual spring festival at the local Phoolan Devi temple attended by people from all over Haryana. It is at this festival, which began in March this year, that trouble began brewing. The local Jat youth, Balmikis say, sexually harass Balmiki women, almost as a matter of right. This happened a bit too often in the crowded temple festival, to which they objected. Ruby is right. Her barking at Jats was just the pretext.

“Fearing the worst, Mirchpur’s Dalits begged for police protection. None came. On the morning of 21 April, as SHO Kajal and the local tehsildar hustled the Balmiki men to attend a compromise meeting, a mob of 300-400 Jats, men and women, encircled the Balmiki colony. They were armed with jerry cans of kerosene and petrol, agricultural implements and lathis. The SHO and the naib tehsildar apparently told the gathered Jats they would have one hour to do whatever they wished. Sounds exactly like what someone in Gujarat said in February 2002. What followed was targeted burning of 18 houses of relatively prosperous Balmikis. Before the Jat men set the homes ablaze, their women ransacked jewels, cash, clothes. Modest TV sets, DVD players, refrigerators and air-coolers lay twisted, singed by the heat. The skeletal remains of a motorbike, belonging to Amar Chauhan, brother of Suman, bears witness. A fan’s twisted blades droop eerily. [...]

“Outside the khap, Arjun Singh, a young Jat advocate, confronts me: ‘Please make sure you write that the Dalits set fire to their own homes for the sake of compensation. These dheds [dhed means something like ‘slave’; as a reference to the traditional servitude of untouchables it is an extreme casteist slur] will kill their own for the sake of money.’

“I rummage the charred remains of the house where Suman was locked in. She was affected by polio, and the tricycle provided to her stands outside the now-roofless house. Suman’s crumbling English textbook is called English with a Purpose. On the last page, it says in big type, ‘Together Make it a Better World.’”

See also:

Reign of Terror (Frontline, May 8-21, 2010):

“‘They call us dhed. They object to our sitting on charpoys [a type of cot used in villages],’ said Ram Kumar, a retired principal. Almost every Valmiki family in the village had a matriculate, he said. Back in 1995, in order to defuse the tension in the village, those like his father had accepted the humiliating terms set by Jats–such as removing his turban in front of Jats. But the Valmikis are in no mood to take such insults any more.

“The benefits of reservation and the legal safeguards have empowered the Valmikis. There are teachers, engineers, army men and gazetted officers from among them. But a good number of educated Valmikis work as daily wage labourers. With few government jobs and no agricultural land to fall back on, this section depends on construction and agricultural work on land owned by Jats.”

And see all anti-caste posts on the Mirchpur atrocity.

HONOR KILLINGS AND OTHER EXTREME FORMS OF WOMEN'S OPPRESSION ARE ROOTED IN MATERIAL BACKWARDNESS

Not a matter of honour by Anuradha Dutt (The Pioneer)

"In recent months, cases of honour killing in Haryana and western Uttar Pradesh have claimed public attention and triggered demands from civil society for expeditious legislation to curb such crimes. Unconventional alliances, involving couples from different castes and clans, or of the same gotra, provide the pretext for medieval village-level, caste-linked governing bodies, called khap panchayats, to pronounce judgement and award punishment that can only be termed barbaric. Errant parties are hounded out of the villages, driven to suicide or killed. Their kin may also be persecuted by community members. Such events are accepted as being permissible for upholding the status quo in terms of social and caste relations. Outside rabidly feudal areas, alliances that do not meet family and community approval are unlikely to end in death. The errant couple might at worst be shunned by relatives. [...]

"Sati, though rare now in view of the vigilance maintained against the practice by local administrations, can also be considered honour killing since the hapless widow, more often than not, is forced to burn along with the body of her deceased spouse as a point of misplaced family pride. It is also a convenient way to keep property and assets within the marital family.

"Sociological studies indicate that in cases of honour killings of the kind rampant in Haryana and western Uttar Pradesh—and also Delhi, Punjab, Rajasthan, Madhya Pradesh and other northern regions—the motivation usually hinges on purely material factors. Marriage between dissimilar groups holds the real danger of family property and wealth passing out of the community into alien hands, and consequent loss of social precedence. It is for this reason that wealthy landholders and farmers zealously guard their females along with their land. The phrase, ‘Jiski laathi uski bhains’ [He who wields the stick owns the buffalo], popular in these northern States, succinctly sums up this ethos."

ANTI-WOMAN LYNCHINGS ORDERED BY CASTE COUNCILS DEFENDED

Honour Killings in Haryana by Kavita Krishnan (Countercurrents)

"'Only whores choose their own partners.... Recently an educated couple married against the samaj’s (community’s) wishes in Jhajjar. We hail the panchayat’s decision to execute them...The government cannot protect this atyachar (immoral behaviour).... (The law of the land) is the root of all problems... That’s your Constitution, ours is different.' – Mahendra Singh Tikait, farmers’ leader of Western UP

"'Yahan izzatdar woh hain jo ladki ko marte hain (Those who kill their girls are respected here).' – a teacher in rural Haryana

"'Khap leaders are keepers of Jat tradition.' - Justice (ret'd) Devi Singh Teotia, a former judge of the Punjab & Haryana HC, active member of the Sarv Khap Panchayat, demanding legalising of the khap panchayats

"Mahendra Singh Tikait’s outrageous and offensive remarks once again raise the question: why do the khaap panchayats of Haryana and Western UP which issue open ‘death sentences’ for couples who defy their caste-diktats on love and marriage, enjoy impunity?

"In the context of such executions, Congress MP from Rohtak Deepender Hooda (whom the Congress proudly counts among its contingent of ‘young MPs’) had expressed sympathy for the 'sentiments and local customs of khap panchayats.' Will the Sonia Gandhi and Manmohan Singh tell us why leaders of their party endorse such “sentiments” that mock the constitution and openly call for lynching?

"Tikait says women who choose their own partners are ‘whores’. The ‘dishonour’ of ‘whoring’, in his eyes, does not lie, it seems, in the act of buying sexual services. After all, men in the same region openly buy their wives (as reproductive machines) from other states, because women are in short supply due to female foeticide. The ‘dishonour’ according to him lies primarily in women choosing their own partners. This choice threatens the structures of property and land, and with it, the very edifice of the feudal order."

See also:

Honour killings: A blot on Indian culture, society (Merinews, September 19, 2009):

"Honour killings are not always committed by the family, often the announcement of the brutal punishment is done by a Khap Panchayat (prominent in western UP and Haryana) or a Caste Panchayat, a court which protects traditional norms of caste in a village. Even if a household agrees to the will of their children, this panchayat does not go with the decision of the family; instead such families are asked to leave the village.

"Ravinder Singh Gehlout’s family is the recent target of Khap Panchayat in Dharana village in Haryana’s Jhajjar district. Gehlout's family has been asked to leave the village as Ravinder has married a girl named Shilpa, who is of the same gotra.

"Being from same gotra means sibling like relationship, so according to the Khap, the marriage in the same category is equivalent to incest."

And see anti-caste: WOMAN-KILLING CASTE COUNCILS IN HARYANA WANT LEGAL COVER (September 8, 2009)

WOMAN-KILLING CASTE COUNCILS IN HARYANA WANT LEGAL COVER

Khap panchayats seek legal claws (Times of India)

"Khaps are traditional area-based community organizations whose rulings have no legal sanction. In keeping with tradition, khap panchayats oppose marriages within the same 'gotra' (lineage) and are known to have meted out harsh punishments to 'erring' young couples.

"At a two-day meeting in Rohtak that ended on Sunday, the Sarv Khap Panchayat, a conglomerate of various khaps, decided to set up a core committee to suggest amendments to the Act to disallow same-gotra and same-village marriages as per Jat tradition.

[...]

"[Justice (ret'd) Devi Singh Teotia, a former judge of the Punjab & Haryana High Court, said:] 'One of the sections of the Hindu Marriage Act says that you can’t marry your brother or sister, unless custom permits.' This exception clause was added for some south Indian customs where sibling marriages are allowed under extreme circumstances. 'Since Jat custom doesn’t permit marriage within the same gotra and in the gotra of one’s parents, we can seek a similar clause.'

See also:

Pesticide pills for 'wayward' girls (Times of India, September 8, 2009):

"'With mobile phones and television, milna-julna (interaction between the sexes) is too much. What can parents do except kill a daughter who disobeys?' says a local teacher defensively.

"Girls who survive their mother’s womb are brought up as daughters of the village. Not just [one village's] daughters, but of 12 neighbouring villages, says a khap member. All 12 villages form the Khidwali Bara khap, a Jat territorial unit. It decrees that boys and girls within these 12 villages cannot marry. Interestingly, the entire onus of ‘siblinghood’ rests on the girl. She is the keeper of village honour. Exceptions may be made for a boy, if the khap decides, but a girl is never allowed to bend the rules. 'If a girl married in her community’s villages, she will be in purdah in her own house. How can we allow that?' asks middle-aged Bedo.

[...]

"Vidya, who teaches at a government school in Sanghi, says she has had students who died in mysterious circumstances. 'We are only told so-and-so is dead,' she says. The physical trainer in her school adds, 'Kaaran koi nai batata (No one gives reasons).' On average, 10 to 12 healthy girls die every year, locals reckon, but there are no reliable figures.

"Generally, it’s the parents or father-brother duos who kill ‘wayward’ girls. A sympathetic mother may plead with a daughter to take the goli herself. A protesting daughter may be force-fed a pesticide pill, the preferred mode. The other route is death by hanging, all the better to ‘show’ it as suicide. No police, no complaint, no records. 'Yahan izzatdar woh hain jo ladki ko marte hain (Those who kill their girls are respected here),' says another teacher.

"If a couple runs away, the women in their families run the risk of being raped, gang-raped, and boycotted. At times, khaps also ‘fine’ the families lakhs of rupees. For the locals, that is par for the course. 'What else can be done?' asks an old woman."

Sonia of Asanada village, Haryana stood up to a khap panchayat in 2004

And see:

Medieval justice just 50km from Delhi (Times of India, September 8, 2009)

"For its part, the state government grants them legitimacy. Its website reads: 'Khap Panchayats... would be requested to use their influence in combating various social evils.' Even CM Bhupinder Singh Hooda has defended them, saying they’re needed in times of crisis.

"But Ranbir Singh says the khap panchayats’ increasing assertiveness is a sign of the identity crisis within the Jat community. 'Their landholdings are fragmenting and many fear that they would lose their zamindar status.'"

Haryana, 2007: eloping couple Manoj and Bibli killed by Bibli's family

And see also anti-caste: COUPLE BELONGING TO THE SAME CASTE KILLED FOR BEING TOO CLOSE IN LINEAGE (July 14, 2007)

"LOVE MARRIAGE" PUNISHED WITH MURDER

Indian village proud after double "honor killing" (Reuters)

"Their bodies, half-stripped, were laid out on the dirt outside Sunita's father's house for all to see, a sign that the family's 'honor' had been restored by her cold-blooded murder.

"A week later, the village of Balla, just a couple of hours drive from India's capital New Delhi, stands united behind the act, proud, defiant almost to a man.

"Among the Jat caste of the conservative northern state of Haryana, it is taboo for a man and woman of the same village to marry. Although the couple were not related, they were seen in this deeply traditional society as brother and sister.

"'From society's point of view, this is a very good thing,' said 62-year-old farmer Balwan Arya, sitting smoking a hookah in the shade of a tree in a square with other elders from the village council or panchayat. 'We have removed the blot.'

"Growing economic opportunities for young people and lower castes in Haryana have made 'love marriages' more common, experts say, and the violent repression of them has risen in tandem as upper caste Jat men fight to hold on to power, status and property.

[...]

"[T]he legalization of property rights for women in 1956 made love marriages within a village even more dangerous for this elite, as daughters living close to home could in theory claim a part of the family land, sociologist Prem Chowdhry says."

COUPLE BELONGING TO THE SAME CASTE KILLED FOR BEING TOO CLOSE IN LINEAGE

All for 'honour' (Frontline, July 14-27)

"This is the story of Manoj and Babli, but could well be the story of the many couples in Haryana who have lost their lives for the sake of 'honour' - family honour or community honour. In this case it is Jat honour, at Karoda village in Kaithal district.

"The duo who were in their early twenties eloped on April 6 as village elders would not allow them to marry because both belonged to the Banwala gotra. Marrying a person of the same gotra is taboo in most parts of Haryana."

Marriage and other relations within one's gotra, a claimed lineage within a caste that generally encompasses many millions of people, is thought to be incestuous. In this case, the couple disappeared after setting off to visit Babli's family, who happened to be much better off. But the police wouldn't help:

"As the police in both Karnal and Kaithal showed little interest in finding out the whereabouts of the couple, the family [of Manoj], despite its meagre resources, decided to investigate on its own. [...] On June 23, the bodies of the couple, with their hands and feet tied, were found in the Barwala branch canal in Hissar district.

[...]

"'There were maggots on the clothes, so we requested the policemen to get them washed. Instead, they gave us some soap and water and told us to wash the clothes,' said Seema and Chandrapati. 'It was my brother's shirt and there was my bhabhi's bangle too," said Seema, breaking into tears."

Once Manoj's family uncovered the crime and reported it to police, they were penalized by their own panchayat (village council):

"Karoda is among the bigger villages in Kaithal district. With a population of about 25,000, it has close to 10,000 voters, most of them Jats of the Banwala gotra, to which Gangraj belongs. The elected sarpanch of the village is a relative of Babli's family and is said to have played a partisan role in the case. 'What good was the panchayat to us? They are supposed to listen to our side of the story also. Instead they have imposed a social boycott on us and a fine of Rs.25,000 on anyone who interacts with us,' said Chandrapati [Manoj's mother].

[...]

"A village resident explained what the boycott meant. No one would sell to or buy anything from the family; none would talk to the family or visit it; no doctor would be allowed to visit the family; in school no teacher would teach Vinod; and no classmate would talk to him."

The killers have a lot of political support:

"[T]he Jat Mahasabha, a body representing the interests of Jats which is most active during the time of elections, is firmly behind Babli's family. The Mahasabha also holds strong views on social issues. In a statement to a Hindi newspaper, the Karnal Jat Mahasabha leadership extended its support to Babli's family stating that the couple had erred by getting married and that the murder was inevitable as the couple had left the accused with little choice.

"But more puzzling is the silence of the political parties barring the Left, be it the ruling Congress or the main opposition Indian National Lok Dal. It is, perhaps, yet another indication of the importance parties attach to caste support and 'gotra politics.'"

See also:

Haryana villagers not ashamed of honour killings (Nerve)

"The killers, now in police custody, say they have done the right thing. 'They brought shame on our community. Our action will set an example for others,' said one of the accused.

"Other villagers in Karoran feel the same way. They neither regret the killing nor are remorseful about it.

'The couple got what they deserved. Within their gotra, they were like brother and sister. They made an unholy alliance by getting married,' a villager said.

"By Hindu custom, people who share the same gotra are considered to have descended from the same ancestors from the Vedic age.

"'This (the marriage) cannot be tolerated,' the villager added. 'I think no one in this village will speak against the killing.'"