Milestone's Literature

मार्च 21, 2011

Tribute to Bhagat Singh

Filed under: Inspiration — Milestone Education Society (Regd.) Pehowa @ 12:12 अपराह्न


Singh, Bhagat (1907-1931)

Bhagat Singh was born on 27 September 1907.

Indian revolutionary and a major figure in the Indian independence movement of the early Twentieth Century. Singh was active in revolutionary struggle from an early age and he was briefly affiliated with the Mohandas Ghandi’s “Non-Cooperation” movement, although Singh would break with Ghandi’s philosophy of non-violent resistance later in life.

Singh embraced atheism and Marxism-Leninism and integrated these key components into his philosophy of revolutionary struggle. Under his leadership, the Kirti Kissan Party was renamed the Hindustan Socialist Republican Organization. As Singh and his organization rose to new prominence in the Indian independence movement, they became the focus of public criticism from Ghandi himself, who disagreed with their belief that violence was a necessary and vital component of revolutionary struggle.

Singh’s secularism was perhaps his most important contribution to the socialist and independence struggles. During those turbulent times, British Imperialism used every tactic to create antagonism among the different religions of India, especially between Hindus and Muslims. The Sanghatan and Shuddi Movements among Hindus; and tableegh and many sectarian movements in Muslims bear witness to the effects of this tactic. Bhagat Singh removed his beard which was a violation of Sikh religion, because he did not want to create before the public the image of a ‘Sikh’ freedom fighter. Nor did he want to be held up as a hero by the followers of this religion. He wanted to teach the people that British Imperialism was their common enemy and they must be united against it to win freedom.

On April 8, 1924, Baghat Singh and his compatriot B. K. Dutt hurled two bombs on to the floor of the Central Delhi Hall in New Delhi. The bombs were tossed away from individuals so as not to harm anyone and, in fact, no one was harmed in the ensuing explosions. Following the explosions, Singh and Dutt showered the hall with copies of a leaflet that later was to be known as “The Red Pamphlet.” The pamphlet began with a passage which was to become legendary in the Indian revolutionary struggle:

“It takes a loud voice to make the deaf hear, with these immortal words uttered on a similar occasion by Vaillant, a French anarchist martyr, do we strongly justify this action of ours.”

Singh and Dutt concluded the pamphlet with the phrase “Long Live the Revolution!” This phrase (translated from “Inquilab Zindabad!” became one of the most enduring slogans of the Indian Independence Movement.

Singh and Dutt turned themselves in following the bombing incident. Following the trial, they were sentenced to “transportation for life” and while imprisoned, Singh and Dutt became outspoken critics of the Indian penal system, embarking on hunger strikes and engaging in agitation and propaganda from within the confines of the prison. Shortly after the commencement of his prison sentence, Singh was implicated in the 1928 death of a Deputy Police Superintendent. Singh acknowledged involvement in the death and he was executed by hanging on 23 March 1931.

Bhagat Singh is widely hailed as a martyr as a result of his execution at the hands of oppressors and, as such, he is often referred to as “Shaheed (Martyr) Bhagat Singh.”

Mike Bessler, 2006

Further Reading: Bhagat Singh Archive

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मार्च 7, 2011


Filed under: Inspiration,Women's Day — Milestone Education Society (Regd.) Pehowa @ 9:27 पूर्वाह्न

International Women’s Day has been observed since in the early 1900’s, a time of great expansion and turbulence in the industrialized world that saw booming population growth and the rise of radical ideologies.

Great unrest and critical debate was occurring amongst women. Women’s oppression and inequality was spurring women to become more vocal and active in campaigning for change. Then in 1908, 15,000 women marched through New York City demanding shorter hours, better pay and voting rights.

In accordance with a declaration by the Socialist Party of America, the first National Woman’s Day (NWD) was observed across the United States on 28 February. Women continued to celebrate NWD on the last Sunday of February until 1913.

n 1910 a second International Conference of Working Women was held in Copenhagen. A woman named a Clara Zetkin (Leader of the ‘Women’s Office’ for the Social Democratic Party in Germany) tabled the idea of an International Women’s Day. She proposed that every year in every country there should be a celebration on the same day – a Women’s Day – to press for their demands. The conference of over 100 women from 17 countries, representing unions, socialist parties, working women’s clubs, and including the first three women elected to the Finnish parliament, greeted Zetkin’s suggestion with unanimous approval and thus International Women’s Day was the result.

Following the decision agreed at Copenhagen in 1911, International Women’s Day (IWD) was honoured the first time in Austria, Denmark, Germany and Switzerland on 19 March. More than one million women and men attended IWD rallies campaigning for women’s rights to work, vote, be trained, to hold public office and end discrimination. However less than a week later on 25 March, the tragic ‘Triangle Fire’ in New York City took the lives of more than 140 working women, most of them Italian and Jewish immigrants. This disastrous event drew significant attention to working conditions and labour legislation in the United States that became a focus of subsequent International Women’s Day events. 1911 also saw women’s ‘Bread and Roses‘ campaign.

On the eve of World War I campaigning for peace, Russian women observed their first International Women’s Day on the last Sunday in February 1913. In 1913 following discussions, International Women’s Day was transferred to 8 March and this day has remained the global date for International Wommen’s Day ever since. In 1914 further women across Europe held rallies to campaign against the war and to express women’s solidarity.

On the last Sunday of February, Russian women began a strike for “bread and peace” in response to the death over 2 million Russian soldiers in war. Opposed by political leaders the women continued to strike until four days later the Czar was forced to abdicate and the provisional Government granted women the right to vote. The date the women’s strike commenced was Sunday 23 February on the Julian calendar then in use in Russia. This day on the Gregorian calendar in use elsewhere was 8 March.

1918 – 1999
Since its birth in the socialist movement, International Women’s Day has grown to become a global day of recognition and celebration across developed and developing countries alike. For decades, IWD has grown from strength to strength annually. For many years the United Nations has held an annual IWD conference to coordinate international efforts for women’s rights and participation in social, political and economic processes. 1975 was designated as ‘International Women’s Year‘ by the United Nations. Women’s organisations and governments around the world have also observed IWD annually on 8 March by holding large-scale events that honour women’s advancement and while diligently reminding of the continued vigilance and action required to ensure that women’s equality is gained and maintained in all aspects of life.

2000 and beyond
IWD is now an official holiday in Afghanistan, Armenia, Azerbaijan, Belarus, Burkina Faso, Cambodia, China (for women only), Cuba, Georgia, Guinea-Bissau, Eritrea, Kazakhstan, Kyrgyzstan, Laos, Madagascar (for women only), Moldova, Mongolia, Montenegro, Nepal (for women only), Russia, Tajikistan, Turkmenistan, Uganda, Ukraine, Uzbekistan, Vietnam and Zambia. The tradition sees men honouring their mothers, wives, girlfriends, colleagues, etc with flowers and small gifts. In some countries IWD has the equivalent status of Mother’s Day where children give small presents to their mothers and grandmothers.

The new millennium has witnessed a significant change and attitudinal shift in both women’s and society’s thoughts about women’s equality and emancipation. Many from a younger generation feel that ‘all the battles have been won for women’ while many feminists from the 1970’s know only too well the longevity and ingrained complexity of patriarchy. With more women in the boardroom, greater equality in legislative rights, and an increased critical mass of women’s visibility as impressive role models in every aspect of life, one could think that women have gained true equality. The unfortunate fact is that women are still not paid equally to that of their male counterparts, women still are not present in equal numbers in business or politics, and globally women’s education, health and the violence against them is worse than that of men.

However, great improvements have been made. We do have female astronauts and prime ministers, school girls are welcomed into university, women can work and have a family, women have real choices. And so the tone and nature of IWD has, for the past few years, moved from being a reminder about the negatives to a celebration of the positives.

Annually on 8 March, thousands of events are held throughout the world to inspire women and celebrate achievements. A global web of rich and diverse local activity connects women from all around the world ranging from political rallies, business conferences, government activities and networking events through to local women’s craft markets, theatric performances, fashion parades and more.

Many global corporations have also started to more actively support IWD by running their own internal events and through supporting external ones. For example, on 8 March search engine and media giant Google some years even changes its logo on its global search pages. Year on year IWD is certainly increasing in status. The United States even designates the whole month of March as ‘Women’s History Month’.

So make a difference, think globally and act locally !! Make everyday International Women’s Day. Do your bit to ensure that the future for girls is bright, equal, safe and rewarding.

The website was created and is managed by Australian entrepreneur and women’s campaigner Glenda Stone as a global hub of IWD events and information.

Ms Stone says “A decade ago International Women’s Day was disappearing. Activity in Europe, where International Women’s Day actually began, was very low. Providing a global online platform helped sustain and accelerate momentum for this important day. Holding only a handful of events ten years ago, the United Kingdom has now become the global leader for International Women’s Day activity, followed sharply by Canada, United States and Australia. 2011 will see thousands of events globally for the first time.”

Cited from:, 07-03-2011

मार्च 3, 2011

Save the Humanity, Save the World

Filed under: Human Rights in Haryana — Milestone Education Society (Regd.) Pehowa @ 10:10 पूर्वाह्न

Dear Fellow beings of Indian Republic.

Thanks for your patriotism and love for so-called democratic country. Here we are going to report an inhuman case, those victims are waiting for justice. But Indian Government failed to do so. Another fact is also that it this case Dalit leaders also play a shameful act to compromise between these groups and got benefits from the Jats and ruling party. This is what is going on with the name of justice. This  same happened in other cases too, but in couldn’t come to light as it is. Please Save the Humanity and Save the World.

Cited from:


The incidence of torching of dalit houses in Mirchpur village of Hissar district is yet another example of the absence of democratic principles and social equality in north India. Mirchpur village finely illustrates us the social reality of this country, where the very presence of the caste structure is otherwise ignored by the chattering classes.  This village, nearly 145 kms away from New Delhi, witnessed a ghastly scene of inhumanity and caste prejudice in form of the burning of dalit houses by a mob belonging to Jat community from the same village.

Our fact finding team went to Mirchpur on 25th April. On reaching Mirchpur, we first visited the balmiki basti which was the site of violence, and we soon started our interviews with the people who had actually witnessed this gruesome atrocity on dalits perpetrated by the Jats. We also visited Jat and Chamar localities and tried to understand their perspective with regard to the violence unleashed on 21st of April 2010.

Mirchpur village which has a population of approximately 10000 people, is situated in Narnaund talluk district of Hisar, Haryana. There are various castes groups here such as the Jat, Brahmin, Valmiki, Chamar, Dom etc. The Jat community which is the largest land holding , constitues more than 50% of the population. The tehsil and police station for this village is in Narnaund which is about 9 kilometer away from this village. The police chauki for this village is in Kheri, which is about 4 kilometers away from the village. The village is well connected with Portland-Cement-Concrete (PCC) roads. This village has access to electricity and water supply and a constructed drainage system. The path of the drainage and the condition of the drainage system is something to be looked from the social angle. We found that the drain passed from the direction of the houses belonging to the Jat community to those belonging to the Balmiki and Chamar communities. The houses of Jat’s were built with costlier material and were bigger than the houses belonging to the Balmiki and Chamar communities. One could notice that the dominant communities from the village dumped all their wastes through a drain which ultimately ended up in the two ponds on the side of dwellings of the Balmiki and Chamar community – a fact that was pointed out by the dalits for resulting in communicable diseases in their area.

The operation of caste, power and hegemony was evident in the manner waste was not diverted away from the areas inhabited by the Jats despite favorable topology, but dumped in a way that it accumulated in the dalit dwellings. We were told by the members of dalit community that they did try to make required arrangements to prevent the dumping of drainage water to their area, but were physically opposed and stopped by members of the Jat community, whenever they tried to do so. The manner in which fair drinking water was routed only to the Jat locality and not to the Chamar or Balmiki localities also pointed out to the very visible and well entrenched discrimination

Mirchpur claims to have one of the largest numbers of teachers in Haryana – and most of them are from the Jat community.  The village has a school, operating since 1911,  which teaches upto the 10th class. At present, the village has two schools- one for girls and the other for boys. Children from the Jat community mostly study in the private school while the  dalit  students have no other option but to go for the government schools which are economically feasible for them. Due to lack of proper education infrastructure, members of dalit community, more often then not, land up in providing labor services to the dominant Jat community. The village gram Panchayat is dominated by a Jat Sarpanch since the conception of Panchayat Raj system in the village. The members of the Valmiki and Chamar communities have developed their economic standards only through their daily wage labor work.

Historically, Mirchpur village has been notorious for such instances of caste violence. While speaking to the residents of the balmiki basti, many residents spoke about the past record of the violence masterminded and directed by the Jat community. In one of the cases, a mother and son from the Dom caste were paraded naked throughout the village. Around 8-9 years back there was one more incident where the same Jat community torched house of a Kumhar and kicked his familyout of their own village. The present case of burning dalit houses should also be seen in this series of violence and humiliation perpetrated by members of the  dominant Jat community. Often over matters of little importance have been enough to instigate violence by the dominant community against the members of the marginalised communities. In this latest incident of violence in Mirchpur therefore, the “dog story” – to be explained later – was merely a pretext to inflict violence on the Dalits. The antagonisms between the dalit and Jat community were very much strong even before the commencement of violence over the “dog incident”.

The Incident

On 19th April at around 8-8.30 pm, a group of boys from the Jat community, Rajendra (S/o Pali Ram), Sonu (S/o Pappu), Monu (S/o Suresh), Rishi (S/o Satbir) with other 10/15 young Jat boys, were passing through the house of Karan Singh (S/o Tek Ram) in an inebriated condition. Apparently, while passing through Karan Singh’s house, his dog barked at them. Rajendra threw a stone at the dog, while Yogesh, a nephew of Karan Singh objected. . Soon as he expressed his objection, the Jat boys started beating him. Karan Singh somehow managed to calm down the Jat boys. After all this chaos, the Jat youth gathered in front of the house of Rajendra . Ajit Jat, who worked for the police , came over to Karan Singh and ordered him to go to Rajendra’shouse and apologize for “this act”. After getting the message from Ajit Jat, Karan Singh and Birbhan (S/o Man Singh) went over to apologize. But the Jat youths were not at keen in accepting their apology and started beating them up. Jai Prakash, one of the villagers from the Balmiki basti informed us that Birbhan was severely beaten and was taken by Karan Singh to the government hospital in Narnaund and later to the government hospital in Hissar.

The interesting part of this mob violence was that it was unleashed in broad daylight. The incident took place on 21st April 2010. The mob started attacking and burning the houses at Balmiki Basti at around 11 am. Around 400 people from the Jat community including women, carrying petrol started burning the balmiki houses. Moreover, the sarpanch’s son was also seen accompanying the Jat mob. When the members of the Balmiki community came to know that a huge crowd of Jats had started to burn burn their houses, they began to hide themselves in safe places. The caste violence resulted in the burning of around 19 houses. Nearly 20 persons were injured in this frenzy. The police, later on arrested 35 Jat individuals. After this incident, the Jat community leaders called a maha-khap panchayat of 42 khaps  on 24th April to find a solution to this crisis – defined by them as the arrest of so many members of the Jat community. We were told by a Jat shopkeeper, Rajesh, that among the 42 khaps called to deliberate, 11 khaps were from the Brahmin community. Harish Chandra Singh, another Jat also told us that the Khap panchayat had given an ultimatum to the government that they should release their people who were arrested in this case before 9th May, or else they would start a massive protest movement.

Another fact that has come out in the present case was the pre-planned nature of the attack. While interviewing a woman from the basti, she explained how the attack took place on the basti. According to her, 400 jats, with batons and petrol, attacked the basti.  These lumpens not only burnt the houses but they also robbed the jewelry and cash from the houses. Chander Singh, a 62 years old labourer, corroborated the fact of the incident. The ground floor of his house was totally burnt and precious jewelry and hard cash were robbed from his house. The unfortunate part is that he had collected these precious items with a lot of hard work for the sake of the marriage of his daughter. Meena Kumar, 30, another laborer, whose house was not torched down spoke to us and told us how entire residents of the balmiki basti came around his house to take refuge from the attackers. As Meena Kumar’s house was in the middle of the basti, therefore his house was able to escape such an attack. He gave us a testimony on the intensity of the attack.

As per the villagers’ account, a few days before this killing, the Jats had performed a kirya or puja in the Sitla Mata Mandir and announced that they would burn the houses of the balmikis. The police was informed about this well in advance.

As we all know,  the village communities are interdependent on each other for their sustenance. The ones, who are at the bottom of the strata in the village, socially andeconomically, are at the worst receiving position if any problem arises in the relationship between the dominant and the subordinate communities. The balmikis of the Mirchpur village are experiencing a similar kind of problem in the village. As most of the land (agricultural land) in Mirchpur village is owned by the Jats. and there are no landowners amongst the various dalit communities the source of income was either  through serving the dominant landlords (i.e. Jats) with labour work in agricultural fields or through government jobs. The majority of the dalit population staying in Mirchpur village is involved in labour work. In this scenario, when the caste antagonism between the dominant and subordinate marginalized castes (with limited source of income) reaches its peak, the worst affected in this adverse situation are invariably the marginalized castes. The landlessness and the absolute dependence on the Jat landlord community have caused many problems to the balmikis in this dire situation. Chander Singh and his son’s source of income are through labor services. Now due to the conflict between the two communities, Chandra Singh and his sons have lost their jobs and therefore became restless over the issue of sustaining their family. Similar kind of problems has arisen amongst many balmiki community members.

Due to the burning of the houses, the members of the community have suffered immense losses of food grains, food materials, utensils and cooking instruments. Therefore, the victims have to rely on the government support as they neither have jobs to earn money and provide food to themselves and their family, nor have preserved food grains to somehow manage for a few more days.  After this incident, the state government could have played a major role in providing support and aid to the victims but they summarily winded up their work after providing them food for two days. Many people have shifted their kids and women to their relatives’places, with only elderly people from this community left in the village. The whole Balmiki basti of the village is in terror.

Many women have informed us that eve-teasing, passing derogatory-remarks from Jat men are common in this village. Kiran and Rekha told us that young girls have to face these comments all the time – for instance when they go to buy items for daily use, while going to school, while going to colleges in the local buses. In fact Rekha and Kiran said that because of the eve-teasing in buses, many of the girls are forced to drop their education after completing their 10+2.

With regard to the government’s role, many villagers have different opinions. The balmikis directly put the onus of blame on the district administration. When this violent incident was unfolding, 40 policemen were present but only played a role of observers. They didn’t even dare to stop the aggressive crowd. From the facts that have come out through the testimonies of the victims, it appears that government played a supportive role, not for the sufferers but to the attackers. On 25th April, Kumari Shailaja, Union minister visited Mirchpur. In her visit, she announced that the government would give compensation to the victims and also will resettle them in another village.

We met Subhash Yadav, Superintendent of Police, Hissar, SP who spoke in favour of the caste system and with a conviction and faith in the existing social order reiterated the ‘benefits’ of the caste system in terms of social security such as marriage, family and job security. In addition to these ‘benefits’, he gave us a very shocking explanation of this arson and atrocity. He proudly asserted, ‘because of the caste system only these valmikies have been able to save their lives now, otherwise there could have been much more damage and casualty of life. Their caste made them to unite and fight unitedly’.

The Mirchpur Gram Panchayat has 19 members in the Panchayat. Among them, there are two Chamars and one Valmiki. Due to the paucity of options, the dalit communities have no other option but to either support Congress or the Indian National Lok Dal (INLD). According to one dalit individual of Chamar caste, “Dalits don’t have any alternative option to choose. They cannot run away from the Jat led parties of Haryana”.

We visited the Jat residential area of the village. One Rajesh from the Jat community said the reason for the violence was due to the domination of the balmikis on entire stretch of the road. The intention behind his opinion was that dalits don’t have right to use public places. But like any other Jat respondent, he rejected any kind of caste or community targeting. He instead blamed the media for creating such fuss. He said nothing wrong has happened here only media is presenting it badly, ‘we should ban media’, he said. While Harish Chander Singh, 56 years old another Jat alleged that Balmiki themselves have burned their houses for government compensation but he also contradicted himself saying that they could not control their kids from burning houses. According to him, dalits were “very cunning and they knew how to snatch  money from the government”.

Ajhad singh a teacher from the Jat community said, “Modernity is the main cause for this entire problem. Due to arrival of modernity, we are losing our traditional way of life”. According to him, “in this village everything is well and there is harmony in the entire village community”. In fact, he was admiring this caste based dependency wherein every member of the various caste groups were confined to  fixed occupational services. The labor services as mentioned earlier are provided invariably by the dalit community and therefore without their services, the Jats could not sustain their agricultural fields. He refused to accept that this violence has a caste angle in it. He was assuring that everything will be fine after some days, almost suggesting that these incidents were part and parcel of village life. Ajhad Singh was also glorifying the concept of the khap panchayat and argued that this is a good social organization. He stated that the meaning of khap derived from khapte hai that this organization served the society well.”

News from the Times Network

Mirchpur arson: Judge inspects various sites

4 days ago

HISAR (MIRCHPUR): In a significant development, the district and sessions judge Kamini Lau, on Saturday visited Mirchpur to get an overview of the village and also visit the spot where the arson…

‘Khaps have to pay Rs 33 cr for loss to Rlys during stir’

1 week ago

NEW DELHI: Jat khap panchayats may now have to pay up Rs 33.95 crore to compensate the loss and damage they caused by blocking rail and road traffic in Haryana’s Jind district for 11 days in January…

Activists to avoid caste conflict

1 week ago

CHANDIGARH: Activists of 31 social organizations and NGOs met here on Friday and decided to launch a campaign against caste polarization between jats and non-jats especially after Mirchpur caste…

SC fumes over agitationists ‘browbeating’ govts

4 weeks ago

NEW DELHI: The Supreme Court today took strong exception to growing incidents of protestors and agitationists using “strong-arm tactics to browbeat governments” by blocking rail and road traffic. …

Mirchpur violence: Apex court pulls up Haryana government

1 month ago

NEW DELHI: The Supreme Court on Monday pulled up Haryana government for failing to clear the national highway blockades by the Jat community protesting the arrests of its members allegedly…


Thanks for Coverage of Pardarshan in Fatehabad by Mr Janak Atwal, M.A.L.L.B., Journalist, Fatehabad

Subject: tnews of Mirachpur Victims to mses.02@gmailm dateWed, Mar 2, 2011

The purpose of this citation is purely social awareness and we are thankful to the team of for their contribution and also those journalist who took a risk to popularize it. (Dr Desh Raj Sirswal)

वर्डप्रेस ( पर एक स्वतंत्र वेबसाइट या ब्लॉग बनाएँ .