Suchergebnisse

Aus indischer Sicht

This article reflects upon the discourses responding to the hegemony in Indian society, particularly from the perspectives of most marginalised sections, that is, the ex-Untouchables or the present day Dalits. Their exclusion being not merely social but a collaborative exclusion, where exclusion is both in multiple spaces of politics, society, culture, economy; as well as from multiple groups like Brahmins, Vaishyas, Kshatriyas, Shudras, Minorities, etc., their response to the hegemony also remains problematic and perplex. Here it is argued that in the modern times, apart from others, Ambedkar and Kanshi Ram confronted it. The former realised that the nationalist agenda during British rule was representing two hegemonic blocs, Hindus led by Congress and the Muslims by Muslim League. Nevertheless, he maintained equi-distance from the duo and worked on alternatives. He could visualise the mounting hegemonic propensity in the Shudra leadership that was pragmatically confronted by Kanshi Ram through the 'beneficiaries of reservation', thus challenging the politics of representation, governance, equity and consequent hegemony as per their times and context.

SummaryIn a comprehensive epidemiological study conducted by a census survey in a population of 29,468 individuals in the Agra region of Uttar Pradesh, northern India, 261 cases of conversion symptoms in the form of hysterical fits were detected constituting a prevalence rate of 8.9 per thousand (Dube, 1970). The study population consisted of residents in urban, semi-rural and rural areas. The prevalence rate was significantly higher in urban than in rural areas. Females constituted 96.1% of all cases of hysteria. The highest incidence rate was in the age group 15–24 years. The role of caste, marital status and educational level, found to be associated with the occurrence of symptoms, has been discussed.

A study of the dacoits of the Chambal River valley was undertaken to determine what special circumstances exist to make them to take to dacoity, or whether these outlaws had a psychopathic disposition. The study sample consisted of 50 dacoits, compared with 50 aggressive criminals and 50 normals (non-criminals) from the same region. Among the most important factors contributing to their choosing this particular criminal career were: insecure childhood, enemity, psychopathic or wayward tendencies, belonging to a family of outlaws, rejection by society, extremely discordant family conditions, and the influence of operating dacoits. Dacoity is a form of robbery with violence which is prevalent in various parts of the Indian sub-continent. This kind of crime is usually committed by a gang, armed with all kinds of modern weaponry, practices and methods differ from place to place. A region with special characteristics of its own runs for several hundred kilometers, on both the sides of the Chambal River and its tributaries, on the borders of three states. This area is nearly 250 kms. south and south east of Delhi, and consists of a barren tract, with a maze of ravines, extending to depths of 15-20 kms. on both the sides of the river. Communications are very poor, villages are difficult to reach on foot and the population is sparse, which gives an added advantage and provides an ideal hiding place for the dacoits infesting the region. The institution of dacoity can be traced to the times of the early Muslim invasions, when the vanquished Rajput princes took refuge in Chambal hide-outs to carry out guerilla activities from there. Since then, the area has always been a refuge for political fugitives. A good first- hand description of Chambal dacoits was given in Mughal times by two priests, Father Aquaviva and Father Monserat, who travelled from Goa to the Mughal courts through the area. During the heyday of the princely states, the dacoit Chiefs had considerable influence, both politically and socially, and were bestowed favours by the ruling princes. Their men were employed in the state army and police, and enjoyed certain privileges. The status-quo was maintained during British rule, with the result that these dacoit chieftains were kept contained in the region. Their economic problems were relieved, and they maintained peace and order in the territory. Subsequent to the granting of independence to India, the ruling princes lost their privileges and power. Their militia was disbanded and little effort was made to understand the problems of the inhabitants of the region, nor the enormity of the issues involved. As a result, the whole of the Chambal area went into turmoil, and unrestrained gang activity broke out, with multiplication of the gangs, each working on its own. In spite of the deployment of a large police force, the gang activities were little affected. Since then, various measures have been instituted to tackle the dacoit menace. A novel experiment of the Change of Heart movement by Acharya Vinoba Bhave resulted in the voluntary surrender of large number of dacoits, in whom dormant feeling of self remorse was kindled. This paradox provided an opportunity for psycho-social study of this unusual breed of men - the names of some of them were legends. The life histories of some infamous dacoits of the past indicated that they were made of a strange mettle, their activities ranging from extreme compunction and pity to unrestrained fury and sadistic cruelty, thus creating an atmosphere of awe and respect in the region. The purpose of the investigation was to see if special factors or circumstances existed in the lives of these men, which made them choose their particular career, in comparison to normals and other criminals of the same region.