NOTE:- ENGLISH AND HINDI LANGUAGE:-
JATAV MOVEMENT IN UTTAR PRADESH AND ITS LEADERS (1900-1950).
Dr Om Prakash Singh
..webp "JATAV-MOVEMENT-IN-UTTAR-PRADESH-AND-ITS-LEADERS-(1900-1950).")
Uttar Pradesh has been the birthplace of Sant Kabir and Sant Ravidas. From where in the 15th century itself, the sages against the caste system and caste system had given the message of human-human equal. It had no effect on the varna-caste supporters. But those who were influenced by it kept this flame burning. In the freedom struggle of 1857 AD, the society suffering from caste system also contributed directly and indirectly to this. Evidence Jhalkari Bai, Uda Devi Pasi, Ballu Mehtar, Chetram Jatav, Mahaviri Devi Bhangi, etc. After the sacrifice of Dalits, the names of Dalits martyred in the Chauri-Chaura incident are to be mentioned in the further struggle. When this caste, suffering from the Hindu caste system devoid of education and wealth, got an opportunity to get education in the English government system, then awakening started coming in them. Mahatma Jyotiba Phule, Shahuji and Dr. Ambedkar started the movement of education among the Dalit castes and awakened self-respect in them. It affected the whole country.
When the British power was fully established, many Dalits of the country started adopting Christianity in contrast to the discriminatory system of Hinduism. To avoid this, Swami Dayanand Saraswati founded Arya Samaj in 1875 AD. He emphasized on Vedic religion and said that karma is higher than the place of birth. The person who was an Arya Samaji was given a thread which had to follow the Vedic religion. It was opposed to ritualism and incarnation. Due to this, many Dalits were attracted towards Arya Samaj, especially in present Uttarakhand, a large number of people of Dalit society joined it. On being Arya Samaji, he started calling himself Arya and started wearing Janeu. There were many preachers in Arya Samaj who used to promote Arya Samaj by giving discourses from place to place by singing the principles of Vedic religion along with songs, ghazals, harmoniums.
Initially, Swami Achyutananda Harihar who was born in 1879 in Farrukhabad to a Dalit joined Arya Samaj. Took it and on the basis of the study, Dalits were described as the Adi Hindu of India. He wrote ghazals, wrote plays on Sant Raidas and Shabuk and started celebrating the birth anniversary of Sant Raidas. After these anniversaries, plays were played in the night. Many meetings were organized in many parts of the country, in which the Dalits were proved to be Adi Hindu, awakening was done in them, which were helpful in their self-respect.
By second half of nineteenth century Dalits of India were brought under the influence of self respect and emancipatory ideas. Political mobilization is perceived as an effective means to achieve this objective. Political mobilization of Indians in fact has strong roots in caste associations and their politics. Case based polities in fact were a paradigm of Indian politics in second half of 19th century. Not only lower castes but also upper castes established caste associations to foster communal unity within castes. Some of the examples as follows: Brahmin Sabha, Kshatriya Sabha, Jat sabha, Kayasth Sabha (1888), Jain Sabha (1888), Rajput Hitkarini Sabha, Punjabi Khatri Sabha (1888-89), Yadav Maha Sabha came in to existence. Following the mainstream Hindus, Dalit too started framing Caste Associations in different parts of Indian and in United Provinces. These associations institutionalized structure to initiate the process of reforming socio-economic and cultural conditions. Social reform initiatives such as women education, abolition of child marriage and dowry were initiated. Besides this advocacy of healthy life style and abstain from non-vegetarian diet and drinking of liquor was articulated. These associations also undertook political fight by sending petitions to government related to their problems. In the domain of culture, awareness was created to celebrate saints belong to Dalit background. Many groups started celebrating the anniversary of Ravidas and people of this group joyfully participated in it. Some of the associations established by Dalits as follows: Ravidas Mahasabha, Passi Mahasabha, Dhobi Mahasabha, Jaiswar Mahasabha, Kori Mahasabha, kureel Mahasabha, Chamar Mahasabha, Dom Sudhar Shabha, Shilpkar Sabha, Balmiki Mahasabha etc established in different parts of Uttar Pradesh.
In the history of Dalit movements of Uttar Pradesh, the town Agra marks a valuable place. Here several dynamic activities for mobilization of Dalits and socio-cultural reforms took place. The leaders of Jatav Kshatriya movement consistently claimed kshatriya status to their castes and their effort reflect the Sanskritization process among Dalits. First Jatav conference was held in Agra on 28 October 1917, with the help of Pandit Sunder Lal Sagar, Khemkaran Bohare, Prabhudayal Vyash, Chhedilal kaushik, Baba Ramprasad, Babu Nandkishore and others. Most of them worked with Arya Samaj and wanted reform process within Hindu framework. Dr. Monakchand Jataveer formed the “Akhil Bhartiya Jatav Mahasabha. It was short lived due to internal conflicts but able to generate political dynamism among Dalits of Agra. Dr. Manakchand, a noted leader from Jatav caste proposed to adopt name which reflects identity. He proposed to adopt title Jatav Veer to reflect kshtriya identity to Jatav caste members. It was perceived as necessary condition for mobilization and fights for basic rights. In 1920, Dr. Manakchand Jatav Veer frames the “Bharatvarshiya Jatav Veer Yuva Parishad social reform and political mobilization of Jatav caste. This political activism indeed paid good dividends in the form of emergence of political leaders to represent the demands of Dalit castes. For instance, Dr. Manakcand won the election joined the first British assembly. At the same time, Karan Sing Kain appointed as first parliamentary secretary.
The sanskritisation tendencies among Jatavas reached higher proposition gradually. So much so that the Bharatvarshiya Jatav Yuva Parishad sent a petition to Lord Jatlant a minister of Indian issues in England, stating that in the government official records the name of Jatav was mentioned as Chamar. It was claimed by Jatavas that the work Chamar is humiliating to them. In response to this petition, Lord Jatlend ordered United Province government to solve this issue. Consequently on 8 November 1939, additional deputy secretary, general department, Lucknow with letter no 78 (3) 3- 1938, declared that Chamar of Agra will officially written as Jatav. Further, after independence in SC/ST declaration they were mentioned as Jatav at the place of Chamars. Now they are mostly putting sing title after their names. This the political process of Dalit mobilization in India. They realized the fact that unity based upon the caste is precondition for gaining administrative and political concessions and rights. Thus, it was the caste which provided a basic unit of political mobilization of Dalits in modern India.
Leaders of Jatav Movement:-
Dr. Manakchand Jatav Veer--- Dr. Manakchand Jatav Veer was born to Manniya Bholanath, a Chamar couple of Raja ki Mandi Agra, his primary education was done at St. John's School, Agra. He took the lead in the struggle against untouchability, untouchability and discrimination prevailing in the society. And in 1914 as a member of "Arya-Mitra Sabha" got involved in the work of social upliftment. He was appointed a teacher in a school run by Arya Samaj where Dalit children started getting admission.
In 1917, with the help of Pandit Sunderlal Sagar, Khemchand Bohre, Prabhudayal Vyas Chhedilal Kaushik, Baburam Prasad, Babunand Kishore and other supporters, he founded the "Jatav Mahasabha" for the upliftment of the Jatav society.
In 1918, he diligently arranged the treatment of plague marriages spread in Agra city and nearby villages and he was made in-charge of Epidemic Prevention Department of Municipal Hospital, Agra. In 1923, he established "Jatav Swayam Sevak Mandal", In 1929, Kota went to Rajasthan to serve the untouchables and went to many places in Rajasthan, Madhya Pradesh and Gujarat and tried to bring social consciousness among the people of the Depressed Classes. In order to bring awareness among his people, in 1936, with the help of his colleagues Ram Narayan Yadav Yadvendu, Nathilal Shastri started a magazine called "Jeevan" from Agra. In 1937, he was elected Member of the Legislative Assembly of Uttar Pradesh from Agra and made efforts to solve the problems of Dalits in the Vidhan Sabha. For the upliftment of Dalits, with the help of his colleagues Nathilal Shastri and Ramnarayan Yadavendu, he established Jatavveer Institute in 1937-38 and started an umbrella, library and school.
Must Read It:SOCIAL MOBILITY OF THE SCHEDULED CASTES IN UTTAR PRADESH:
When Babasaheb was a labor member of the Viceroy's Executive Council, on his arrival in Agra, Manakchand organized a meeting of Scheduled Castes and opened the Uttar Pradesh branch of "Schedule Caste Federation" in the meeting. He did a remarkable Satyagraha in Lucknow for the rights of Dalits. For which he was sent to Allahabad jail. After this, several satyagrahas of Scheduled Castes took place in Uttar Pradesh.
Due to his efforts, a "Jatav Battalion" was formed in the army at the time of World War II and on his call, many people joined the army to protect the country. After the end of the war, this battalion was abolished. Due to the cooperation given to the British government, he was honored with the title of Rai Sahib and as a member of the Bar Committee of Uttar Pradesh. In the first Lok Sabha elections held in 1952, he was elected from Bharatpur, where he presented plans for the upliftment of Dalits. Wherever there was atrocities on Dalits, they immediately reached there for help. He also used to do Ayurvedic medicine.
Due to his efforts, there was an awakening among the Dalits of Uttar Pradesh to fight for their honor and rights. The educational and economic progress of Dalits in western Uttar Pradesh and the many struggles that took place in the last decades with Jatvos and upper castes to protect their self-respect is evidence of this.
Sunderlal Sagar---Sunderlal Sagar was born in Agra, Uttar Pradesh, to a Chamar couple, Nathu Singh Sagar, who was a Thekedar from Payse. Sunderlal did not have school education but he learned to write working studies. In opposition to the caste system of Hinduism, he adopted the Arya Samaj and has been following all its rules including strict food and drink rules. For the liberation of the exploited, humiliated, untouchables by the Brahmin caste system, along with other allies, founded the "Jatav Mahasabha" in Agra. For the progress of the untouchables, he emphasized on stopping alcoholism, cow-meat-eating and child marriage. Due to his efforts, on 8 November 1939, the government accepted the name of his caste Chamar, Jatav. Wrote the book "Jatav Jeevan" in 1824. For the education of the untouchables, he opened Jatav Pathshala Salt Primary School in Agra, his movement associates were Dr. Manakchand Jatav Veer and many other prominent people. He was called Pandit because of his wisdom and scholarship. He will always be remembered for awakening the downtrodden classes to fight for their honor.
Dr. Dharam Prakash-- -Dr. Dharam Prakash was born in Jatav Pura Mohalla of Bareilly to a Jatav couple, Mohanlal. Whose pesa (business) was leather work and he was also the head of his community. Education till the matriculation of Dharma Prakash took place in Bareilly. After that, after passing the course of homeopathy, he started his medical practice in Bareilly and Meerut.
Influenced by Bareilly's doctor Shyamswaroop Satyavrat, he became a staunch Arya Samaji in 1920 and became a pure vegetarian. From 1926 to 1927, he was the supervisor of the school. And in 1928 established "Kumar Ashram" in Meerut. In 1930-32 he was a member of Meerut District Board. Depressed Classes League was established in Lucknow in 1935 to organize the Dalits. It was headed by R.L. Biswas (Bengal) and Jagjivan Ram (Bihar) as the General Secretary and P.N. Raj Bhoj, the Maharashtra Secretary. Its branches were established in Uttar Pradesh, Delhi, Rajasthan and Hyderabad.
He took an active part in the freedom struggle and was imprisoned till 1944 for his participation in the Quit India Movement in 1942. He was elected to the Constituent Assembly in 1946, to the Provisional Parliament from 1959-52 and to the Rajya Sabha from 1962-68.
To make Dalits socially and politically aware, "Adhikar" week was started in Bareilly which started from 1935 to 1940.
REFERANCE:
1. M.N. Srinivas, Social Change in Modern India, Orient Blackswan, New Delhi, 1996.
2.Chandra, R. and Chanchreek, K.L Adhunik Kal Ka Dalit Andolan, University Publication, New Delhi, 2003.
3. Sumanakshar, Sohanpal, Adim Jati Chamar (Itihas, Darma Aur Sanskriti) Bhartiya Dalit Sahitya Academy, Delhi, 2002.
4.Abbasayalu, Y.B. and T. Tirupati Rao, Harijan Movement' Reservation Policy in India, Light and life Publishers, New Delhi, 1979.
5. Aharwar, Gauri Shankar, Chamar Jati ki Utpatti avam Usaki Pragati (The origins of the Chamar Caste and Its progress) Chandra Kant Publisher, Kanpur,1990.
Ambrose Pinto (ed.), Dalit Assertion for Identity, Indian Social Institute, New Delhi, 1999.
7. Chandel, M.P.S, A Social force in Politics: Study of Scheduled Caste of U.P. Mittal Publications, New Delhi, 1990.
8. Chahal, S.K, Dalits patronized: the Indian National Congress and untouchables of India, 1921-1947. Shubhi Publications, Delhi, 2002.
9. Franco, Fernando and A. Sinha, Dalit Identity in Uttar Pradesh, Indian Social Institute, New Delhi, 2002.
10. Franco, Fernando (ed.), Pain and awakening: the dynamics of Dalit identity in Bihar, Gujarat George Weston, Briggs, The Chamars. D.K. Publishers, New Delhi: 1997 (first published in 1920).
11. and Uttar Pradesh. Indian Social Institute, New Delhi, 2002.
12. Goopt.Nandini, Swami Achhutanand and The Adi-Hindu Movement, Critical Quest Publications, New Delhi, 2006.
13. Gordon Johnson, Provincial Politics and Indian Nationalism: Bombay and the Indian National Congress 1880-1915, Cambridge, University Press, 2005.
14. Guha, Ranajit, Dominance without Hegemony: History and Power in Colonial India. Mass: Harvard University Press, Cambridge, 1997.
15. Jha, M.L, A Study of change in Attitude Toward untouchability, Allahabad University Kamal,M.P, Dalit Sangharsha ke Mahanayak, Sneh Sahitya Sadan, New Delhi, 2003.
16. Kamble, J.R, Awakening of Depressed Classes from the Advent of British to the Present Day. Dastane, Indore, 1977.
17. Allahabad, Allahabad, 1978
Kumar, Vivek, Dalit Leadership in India, Kalpaz Publications,Delhi,2002,
19. Pai Sudha, Dalit Assertion and the unfinished Democratic Revolution: The Bahujan Samaj Party in Uttar Pradesh , Cultural Subordination and the Dalit Challenge, Vol-3, New Delhi, Sage, 2002.20.
20. Prasad,Mata, Bharat me Dalit Jagaran Aur Usake Agradoot (Rajayo ke Alag-Alag Vivaran), Samyak Prakation, New Delhi,2010.
21. Rawat, Ram Narayan Reconsidering Untouchability: Chamar and Dalit History in North India, Permanent Black, ,Ranikhet, 2012.
IN HINDI:-
उत्तर प्रदेश में जाटव आंदोलन और उसके नेता (1900-1950)।
उत्तर प्रदेश संत कबीर और संत रविदास की जन्मभूमि रही है। जहां से 15वीं शताब्दी में ही वर्ण व्यवस्था और जाति व्यवस्था के विरुद्ध संतों ने मानव-मानव एक समान का संदेश दिया था। वर्ण-जाति समर्थकों पर इसका कोई प्रभाव नहीं पड़ा। किन्तु इनसे प्रभवित होने वालों ने इस ज्योति को जलाये रखा। 1857 ई0 के स्वतंत्रता संग्राम में जाति व्यवस्था से पीड़ित समाज ने भी प्रत्यक्ष और अप्रत्यक्ष रूप से इसमें योगदन दिया, जिसका प्रमाण झलकारी बाई, उदा देवी पासी, बल्लू मेहतर, चेतराम जाटव, महावीरी देवी भंगी,आदि दलितो के बलिदान के बाद आगे संघर्ष में चौरी-चौरा कांड में शहीद दलितों के नाम उललेखने हैं। शिक्षा और संपत्ती से विहिन हिंदू जाति व्यवस्था से पीड़ित इस जाति में अंग्रजी शासन व्यवस्था में जब शिक्षा प्रप्त करने का अवसर मिला तब उनमे जागरण आने लगा । महात्मा ज्योतिबा फूले, शाहूजी और डॉक्टर अम्बेडकर ने दलित जातियों में शिक्षा का आंदोलन चलया इनमें स्वाभिमान जागृत किया। इसका प्रभाव सारे देश पर पड़ा।
उत्तर प्रदेश के दलित आंदोलनों के इतिहास में आगरा शहर एक महत्वपूर्ण स्थान रखता है। यहाँ दलितों की लामबंदी और सामाजिक-सांस्कृतिक सुधारों के लिए कई गतिशील गतिविधियाँ हुईं। जाटव क्षत्रिय आंदोलन के नेताओं ने लगातार अपनी जातियों को क्षत्रिय का दर्जा देने का दावा किया और उनका प्रयास दलितों के बीच संस्कृतिकरण प्रक्रिया को दर्शाता है। पहला जाटव सम्मेलन 28 अक्टूबर 1917 को आगरा में पंडित सुंदर लाल सागर, खेमकरण बोहरे, प्रभुदयाल व्यास, छेदीलाल कौशिक, बाबा रामप्रसाद, बाबू नंदकिशोर आदि के सहयोग से हुआ। उनमें से अधिकांश ने आर्य समाज के साथ काम किया और हिंदू ढांचे के भीतर सुधार प्रक्रिया चाहते थे। डॉ. मोनाकचंद जाटवीर ने "अखिल भारतीय जाटव महासभा" का गठन किया। आंतरिक संघर्षों के कारण यह अल्पकालिक था लेकिन आगरा के दलितों के बीच राजनीतिक गतिशीलता उत्पन्न करने में सक्षम था। जाटव जाति के एक प्रसिद्ध नेता डॉ मानकचंद ने नाम अपनाने का प्रस्ताव रखा जो पहचान को दर्शाता है। उन्होंने जाटव जाति के सदस्यों को क्षत्रिय पहचान को दर्शाने के लिए जाटव वीर शीर्षक अपनाने का प्रस्ताव दिया। इसे लामबंदी और बुनियादी अधिकारों के लिए संघर्ष के लिए आवश्यक शर्त के रूप में माना जाता था। 1920 में, डॉ मानकचंद जाटव वीर ने "भारतवर्ष जाटव वीर युवा परिषद सामाजिक सुधार और जाटव जाति की राजनीतिक लामबंदी" की रूपरेखा तैयार की। इस राजनीतिक सक्रियता ने वास्तव में दलित जातियों की मांगों का प्रतिनिधित्व करने के लिए राजनीतिक नेताओं के उद्भव के रूप में अच्छा लाभांश दिया। उदाहरण के लिए, डॉ. माणककंद ने चुनाव जीता और पहली ब्रिटिश असेंबली में शामिल हुए। वहीं, करण सिंह केन को पहले संसदीय सचिव के रूप में नियुक्त किया गया।
जाटवों के बीच संस्कृतिकरण की प्रवृत्ति धीरे-धीरे उच्च स्तर पर पहुंच गई। इतना ही कि भारतवर्ष जाटव युवा परिषद ने इंग्लैंड में भारतीय मुद्दों के मंत्री लॉर्ड जाटलांट को एक याचिका भेजी, जिसमें कहा गया था कि सरकारी आधिकारिक रिकॉर्ड में जाटव का नाम चमार के रूप में उल्लेख किया गया था। जाटवों द्वारा यह दावा किया गया था कि चमार का काम उनके लिए अपमानजनक है। इस याचिका के जवाब में, लॉर्ड जाटलैंड ने संयुक्त प्रांत सरकार को इस मुद्दे को हल करने का आदेश दिया। फलस्वरूप 8 नवम्बर 1939 को अतिरिक्त उप सचिव, सामान्य विभाग, लखनऊ ने पत्र संख्या 78 (3) 3- 1938 के साथ घोषणा की कि आगरा के चमार को आधिकारिक तौर पर जाटव के रूप में लिखा जाएगा। इसके अलावा, एससी/एसटी घोषणा में आजादी के बाद चमारों के स्थान पर उन्हें जाटव के रूप में उल्लेख किया गया था। अब वे ज्यादातर अपने नाम के आगे "सिंह"टाइटल लगा रहे हैं। यह भारत में दलित लामबंदी की राजनीतिक प्रक्रिया है। उन्होंने इस तथ्य को महसूस किया कि जाति पर आधारित एकता प्रशासनिक और राजनीतिक रियायतें और अधिकार प्राप्त करने की पूर्व शर्त है। इस प्रकार, यह जाति ही थी जिसने आधुनिक भारत में दलितों की राजनीतिक लामबंदी की एक बुनियादी इकाई प्रदान की।
जाटव आंदोलन के प्रमुख नेता
REFERANCE:-
1. M.N. Srinivas, Social Change in Modern India, Orient Blackswan, New Delhi, 1996.
2. Chandra, R. and Chanchreek, K.L Adhunik Kal Ka Dalit Andolan, University Publication, New Delhi, 2003.
3. Sumanakshar, Sohanpal, Adim Jati Chamar (Itihas, Darma Aur Sanskriti) Bhartiya Dalit Sahitya Academy, Delhi, 2002.
4. Abbasayalu, Y.B. and T. Tirupati Rao, Harijan Movement' Reservation Policy in India, Light and life Publishers, New Delhi, 1979.
5. Aharwar, Gauri Shankar, Chamar Jati ki Utpatti avam Usaki Pragati (The origins of the Chamar Caste and Its progress) Chandra Kant Publisher, Kanpur,1990.
6. Ambrose Pinto (ed.), Dalit Assertion for Identity, Indian Social Institute, New Delhi, 1999.
7. Chandel, M.P.S, A Social force in Politics: Study of Scheduled Caste of U.P. Mittal Publications, New Delhi, 1990.
8. Chahal, S.K, Dalits patronized: the Indian National Congress and untouchables of India, 1921-1947. Shubhi Publications, Delhi, 2002.
9. Franco, Fernando and A. Sinha, Dalit Identity in Uttar Pradesh, Indian Social Institute, New Delhi, 2002.
10. Franco, Fernando (ed.), Pain and awakening: the dynamics of Dalit identity in Bihar, Gujarat George Weston, Briggs, The Chamars. D.K. Publishers, New Delhi: 1997 (first published in 1920).
11. and Uttar Pradesh. Indian Social Institute, New Delhi, 2002.
12. Goopt.Nandini, Swami Achhutanand and The Adi-Hindu Movement, Critical Quest Publications, New Delhi, 2006.
13. Gordon Johnson, Provincial Politics and Indian Nationalism: Bombay and the Indian National Congress 1880-1915, Cambridge, University Press, 2005.
14. Guha, Ranajit, Dominance without Hegemony: History and Power in Colonial India. Mass: Harvard University Press, Cambridge, 1997.
15. Jha, M.L, A Study of change in Attitude Toward untouchability, Allahabad University Kamal,M.P, Dalit Sangharsha ke Mahanayak, Sneh Sahitya Sadan, New Delhi, 2003.
16. Kamble, J.R, Awakening of Depressed Classes from the Advent of British to the Present Day. Dastane, Indore, 1977.
17. Allahabad, Allahabad, 1978.
18. Kumar, Vivek, Dalit Leadership in India, Kalpaz Publications,Delhi,2002,
19. Pai Sudha, Dalit Assertion and the unfinished Democratic Revolution: The Bahujan Samaj Party in Uttar Pradesh , Cultural Subordination and the Dalit Challenge, Vol-3, New Delhi, Sage, 2002.
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21. Rawat, Ram Narayan Reconsidering Untouchability: Chamar and Dalit History in North India, Permanent Black, ,Ranikhet, 2012.
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