Nidana Heights - e-Choupal - Response - Honor Killing, Haryana Khaps and Shakti-Vahini

Preface: When it comes to severe social evils like Honor Killing working on rectification of such evils with true spirit of constant, smooth and impartial research, study and analysis is called as the true service to societal unification and hoping to have same kind of results, when the respondent came to analyze a highly claimed as holistic research on Honor Killing by NGO Shakti-Vahini, he felt short of words to grade the report as a more in-depth, covering all social sects and domains of society who might be engaged in creating environment responsible for this crime in societies.

Alas! but the respondent found it merely a leg pulling like "noora-kushti", how it is so, let’s have a look on it; but before proceeding to that author disclaims any such kind of blames on him for seeing his analysis as over suppression of the efforts made by Shakti-Vahini. Author wants to clearly state that if NGO would have been really fair enough while dealing this report, he would never have thought of doing this analysis.

To better understand the below given analysis, one may like to read the report first; here it is http://shaktivahini.org/initiatives/honour-killings or its PDF version. Analysis was made on the basis of this report found as it is as of 07/01/13.

Point to point analysis of Shakti Vahini report of Honor Killing
Sr.	Shakti Vahini Report	Author Analysis
1	Topic Issue: Honor Killing or how can one target and defame a specific society and caste?	This analysis raises questions that, was the research really on honor killing or a try to project Khap Panchayats in bad shades? If it was only on Khap Panchayats, then where are other aspects of Khap Panchayats covered in this report? And if it was on Honor Killing then where are the reports/numbers for same crime met in other communities of Haryana, Western U.P., Punjab and in totality of area covered in research by Shakti-Vahini? Shakti Vahini report says that Khaps are mainly limited to Jat community but and for example Jats comprise of only 27% of total population in Haryana; so where are the figures, trends and views on same evil from rest of the 73% societies and populations in same region? They started with honor killing, which seemed converted into partiality and group targeting?
2	Khaap Panchayats are a collective patriarchal body.	If to see it from Indian community perspective then what is uncommon in this finding? Which community is not patriarchal in India?
3	Khaap is a way of honoring their culture and the values their ancestors taught.	So what is wrong in it? At least they don’t honor the honor killers the way other communities do till date? Even after reaching in 21st century they still honor the very first honor killer of Indian history or perhaps the world’ history, who is still well known for chopping off the neck of own mother? If Shakti-Vahini is really serious in controlling this crime, they should have first asked the government to stop official celebrations and public holiday on the name of such personalities. This statement is totaly a dogmatic attitude shown by Shakti-Vahini.
4	The Jat community is the dominating community of the region.	Dominating community in population so what is wrong in it, if Jats bear the 27% of total population? And if one say that not only population but land and resources too, then this chance was given to other communities too but they sold their lands. And if they were/are not willing or efficient enough of ploughing and farming what should Jats do in it? Reference to it: during 1980’s and 1990’s Government gave 1.5 acre land to some communities of backward classes (Dalits) but they instead doing farming or using their land in any possible way of generating income, they sold it out. The video underlined below can be watched as a reference, which shows that in a village of Nidana in district Jind, around 84 acre of land was subsidized to Dalits but today merely 4 acre is left with them otherwise they have sold all of it: https://www.youtube.com/watch?v=QwfaoARgJdA. And more or less the same story of all such beneficaries from villages/area covered under this scheme. Jats do hard work to sustain their values, contribution, importance, land and proertry in society and to nation.
5	They have had traditionally holding the power and also the land in the region.	And if Jats hold the land then its not because of any power or so called "Dabangai" but because of their hard work, example given in point 4 is evident to it.
6	Even in the village panchayats their representation is the highest.	This allegation is similar to allegation of Dalits on Anna Hajaare movement of 2011, video mentioned in point 4 covers it too.
7	Even in the constitutional process of the rule of law the jat community has consolidated power.	For example: Go through the fact report from Ex. Commandant Hawa Singh Sangwan: Shri. Sangwan stated that as per the report of Mandal Commission only 3 percent Brahmins are in India. At the same time Ellahabad Patrika edition dt. 1st Nov. 1990 had mentioned that 65 percent Governors/Lt. Governors, 56 percent Secretaries, 50 percent Cabinet Ministers, 70 percent Ministers of Councils, 52 percent Vice Chancellors, 50 percent Judges/Sub Judges in the High Courts, 41 percent Ambassdors and Commissioners, 57 percent of Head of Public Enterprizes were from Brahmin community in addition to 675 IAS officers out of 2324 IAS Caders in India. Moreover, Media is also mainly being dominated by the Brahmins and higher castes since pre-independece of India. At present, in addition to Haryana Police Chief, Navy Chief, BSF Chief, Raw Chief and Chief of DPRD and many others Central Govt. agencies are also being headed by the Brahmins. And similar trends from other castes, Brahmin was an exemplary here. And similar pattern in Haryana, whereas Brahmins are around 8 to 10 % and Jats 27% so how can they say that Jats consolidate the power in Haryana? Seems that Jats should learn how to pressurize the Govts for their demand from the Brahmin community since the Pressure Groups are very much needed in the democracy.
8	They have consolidated the power through electoral wins.	Well where should they go? Is it their mistake if they are 27% of total population in Haryana? Just throw a look at cabinet of Haryana and see the percentage of Jat ministers in it, are they even equal to 27%? Even glance at current central government structure where after being 7 to 9 percent of total population of India there ought to be around 40 to 45 MPs a minimum against current 23-24 Jat MPs. Also look how these MPs are allocated on any cabinet or state ministry resime/portfolio; very hard to remind if any Jat MP was given any cabinet berth like Kunwar Natwar Singh in 2005, where as there are/have been 3 to 4 Cabinet Ministers in center from the caste of current PM itself, which is not even 1% of total population of India.
9	Khaaps are being used as a tool to consolidate the power in the region.	Even more than other communities? Look at the recent verdict (November 2012) about Sheetla Mata temple of Bhanbhori village near Uchana in Jind district, which is under the control of Brahmins; it was under the control of government till last to last month but using their pressure group they have acquired the right to use its charity (around INR 5 crore per annum) money in their hand. Where as the similar temple in Gurgaon, whose owners are Jats (charity per annum is around INR 9-10 crores), is still under in government charges? Have they ever pressurized government to provide them the same control/charge?
10	Khaps are the launching pad of politicians	Which of the Khap leader was seen on any political rally stage delivering speeches or extending support to any political leader? Or who from Khaps is an MLA or MP in current or even had been in past state or national assembly? An era where parties like MNS, BSP and Shivsena garner their votes on the name of regionalism, casteism and lingualism, Khaps bear the pure democratic pattern of social responsibilities and works for betterment of society by staying purely non-political entities.
11	The question of reservations for the Jats was also openly discussed.	So Shakti-Vahini even has problem in it? In fact this is the cause for which Khaps are made for; to think about the social and economical upliftment of their society? Is Shakti-Vahini indicating toward that Jats and Khaps should even not be allowed to talk about their own community betterment? Does Shakti-Vahini now wish to play like those groups who in past whenever wanted could declare Jat community (Jats) as “Shudra” (reference to 1935 judgment of the then Lahore courts) and whenever and to keep Jats deprive of their rights, they can be brought back to status of upper and developed caste like Jats were deprived of reservation benefits in 1991?
12	Even the government has not done much to control their power.	Does Shakti Vahini has objection against their drawbacks or intends to ruin them from scrap? Are you sure that in a democracy you can deliver such blunt and hatred speeches against a particular social group? Which means that you don’t even care of their positive sense and right of existence in society, which is permitted by IPC 9? This kind of mental attitude seems tracing back the society to colonial period.
13	Lesser Participation of Women in Khap Panchayats	Even lesser than the ratio of female priests found in temples? If to talk in Hindu Dharma 99% of temples are headed by male priests only. Shouldn't this ratio be 50-50 a minimum? And also why woman are barred to enter the basement of temples during the puberty/menses period? Can Shakti-Vahini deliver the same comment by making an analogy here? Khaps have a long history of woman participation in their acitivities and missions, read to this link for reference: Sarvkhap It was just for and because of the shadow of period of British rulers when they banned Khap meetings and holdings that woman was not seen on Khaps platforms. Today Sarvkhap has its independent woman cell.
14	Khap Panchayats are all men bodies having no representation of women.	Sarv Khap Mahila wing is there so this point is totally baseless and Shakti Vahini must be booked for delivering such false and blunt allegations of zero consideration.
15	Honour Killings have been reported from those areas the most where the Khap Panchayats are active.	Total cases/profiles shown by Shaktivahini report on Honor Killing for the period of 2007-10: For Punjab are 286, for Haryana are 174 and Western U.P. are 53. Out of this taking the total of Haryana and Western U.P. (because this is the area where Khaps are found mostly) it makes a total of 227, which is even less than single figure of Punjab. So shouldn't Shakti Vahini have indicated or propagated a similar group from Punjab as they have thrown it on Khaps for Haryana and U.P. belts? Also can anyone from Shakti-Vahini explain that which Khaap is having even presence or on large scale the dominancy in Punjab? On whom they would lay to this cause? And where are the data from remaining 26 states of India?
16	In fact most of the marriages which have been targeted by the Khap Panchayats are intercaste.	There was no data or reference found in support of this fact from Shakti Vahini report. In fact this is an allegation of one step ahead for acussing them on gotra row that now Shakti Vahini wants to drag their involvement in inter-caste row also. It would have been better if they could present some facts and figures here and how those figures are proportionally higher or of concern in comparison to other communities. Recently put RTI by Mr. Suresh Deshwal concluded that there was no Khaap involvement found in any of honor killing in the cases registered against same for the period of 2001 to 2011, see the reference Shakti Vahini should be reminded that Khaps have nothing to do with inter-caste marriages, they are purely family matters. Khaps only advocate for out of gotra marriages, which is internal to one caste mattar rather not as manuplated by you.
17	Hindustan Times in Haryana shows most people are against same gotra (sub-caste) marriages. The survey shows as many as 77 percent of the respondents do not support same gotra marriages.	Ambiguous that when it comes to overall study then Shakti Vahini focus was just Khaps and Jats and when it comes to generalize the issue they took reference of Hindustan Times? Either they should have talked the word Honor Killing only else won’t have taken this report in their reference; because this report was made using concensus from all communities?
18	Protection of land and inherent property is the reason behind Khaps are against inter-caste marriages	It is not the complete truth; if so were the truth then why honor killings are happening in cities? And if to say that in cities also it happens for the cause of property protection then why figures from cities are missing in their report...even mentioning is also absent? Again a biased research. Shakti-Vahin should have mentioned that yes it happens in cities also and it happens for protecting the property in form of shops, big villas, farmhouses, factories, offices? Aren’t they should be counted as property? Or Shakti-Vahini knows only one thing on the name of property and that is rural land?
19	Most of the couple whose marriages have been threatened by their families hails from the cities	Shakti-Vahini would please strengthen their fact here? Aren't they going contradictory to their own stand? And if so then how come that Khaaps comes into role in urban life? On which social body like Khaps for rural they have marked from cities? Who and what organization is driving these happenings in cities?

Shakti-Vahini report is really in concern of Honor Killing or just fulfills the purpose of targeted intentions only?

Because Khaps are launched by Shakti-Vahini as if they are the only and oldest ages old system? Are they even older than some standard religious bodies, which on the name of religion not only are continuing the practice of casteism, human inequality, gender biasing and male dominancy. For example “Manuwaad”, which is still prevailing in the society and root cause of all kind of gender inequality and casteism? Why Shakti-Vahini didn’t mention about them in their report even at a single place, which in fact is the root cause of Honor Killings? Shakti-Vahini should know that inter-caste barrier and male dominant attitude across societies in India is one of the most prominent reason behind Honor Killings.

Sex ratio is not the problem of one or two decades in Haryana, it was worst in 1901 when very first consensus was met, look from the table below which shows the trends since then and which in fact is improvising today:

Bride trafficking is not because of skewed sex ratio, it is because of increased level in woman education and empowerment, which further has changed the parameters for an ideal groom hunt. Anciently and recently where land and family social reputation were the criteria for such hunting, it has now shifted to education level, job and income security, which consequently has thrashed the land holding as third or least prior criterion. So under this new changed/shifted trend a boy of marriageable age who is less educated, unemployed or with small land holding is getting rejected by pure Haryanvi brides and their parents.

Thus seeing no chance of getting a bride in Haryana, they look for it in states like Eastern U.P., Bihar, Bangal and other eastern and southern states.

Shakti-Vahini claims in their report that honor killing is higher in the area where sex ratio is lowest, which is just a claim on vocal because as honor killing is in no relation to lower sex ratio. One who is involved in honor killing they do so for the protection of so called honor only. The sense of skewed sex ratio won’t find anywhere in honor killings. So what kind of misplaced logic is this?

Can Shakti-Vahini imagine such a father/mother/relative killing their kin just because sex ratio is skewed and that too on the name of honor? What a rubbish analogy is this.

NGO's report says that 600 interviewers of urban and rural were interviewed? Then how Shakti-Vahini classified and linked their social identity of being a Jat or Khap fellow? And if they did any such linking then how many of 600 were Jats or Khaps? Where are the figures for rest on caste and region base? Respondent demands it from Shakti-Vahini that how many of 600 were from Jats or Khaps or other social groups?

And in a society where one society person lodges a case against another community for same social evil presented in his own, in that case who can guarantee on that these views were taken in a fair manner? Recent example of Panchkula's Sahni case against Khaps dignity in 2005 is reference to it. So from this perspective too it becomes necessary to know the demographic details of persons interviewed.

And if Shakti-Vahini is blaming only Khaaps for creating such a negative atmosphere and they think that Khaaps has the influence of this much level in society then where is the other side of the coin, the other side truth of it? If in real the public would have been in influence of Khaaps, then public must have left the practices of Dowry, Woman torturing, High budget marriages and wasting of money uselessly and many more such social evils and diseases against which Khaaps often issue a periodic memorandum in public interest…no???

Now let's read and know some sense of woman mobilization even in Khaaps and Jat community:

Sense of gender equality in Jat gotra system for marriage and their gotra of Kheda System:

Gotra of Kheda concept is totally on the basis of gender equality, reference to it is: http://www.nidanaheights.com/EH-gotra.html

Jats started the gotra formula with equal consideration to gender, like if father’s gotra should be left then why not of mother too? This respect to woman was extended up to grandmothers of both sides. Also it increases the chances for a better groom/bride hunt if you search it out of your gotra as it becomes yours versus rest of the gotra in your caste, whereas in case of within gotra system it's all squeezed just in one gotra.

Gender inequality in within gotra marriage system: Getting a woman married within gotra is like putting double barrier especially in a society like ours, where inter-caste marriage barrier is already and over to that within gotra within caste is double supression. Perhaps this concept was framed on famous saying, "घर की दीवार को बाहर गिरने की बजाये, घर में ही गिरा लो यानी कल को लड़की किसी दूसरी जाति वाले से शादी ना कर ले इसलिए उसके लिए अपनी ही जाति में गोत्र में शादी करने का भी विकल्प खोल दो". Though it is a pro-active approach but treated with very well thoughts and foresight vision of getting their properties intact within their societies.

Which beside a double barrier on one’s freedom; is a double suppression and disregard to female dignity, respect and value because the technique used to socially authenticate such marriages is that only girl is used to adopted by her relatives so that her gotra would be changed?

First question if it is really a within gotra marriage then why this drama of first getting her adopted by her relatives?

Why it is not asked by boy side to get the boy adopted and changed his gotra and then get marry to same girl? Perhaps because in a male dominant society boy has the right to sought for property from adopting parents, where as everyone know that adopting a girl is just for shake of name else who is going to spare property on her name? It is like “भांग लगे ना फिटकरी रंग चोखे-का-चोखा”

Woman Education and Empowerment by Jats community and Khaaps (ancient and current contributions):

Khaps are the first in north India, who opened various kanya gurukuls, schools and colleges; even today in almost each city of Khapland (which includes present Haryana, Delhi, Western U. P., Northern Rajsthan, regionso of M.P. adjacent to Barj, Uttrakhand and bordering districts of Punjab) region, Jat education societies are equally contributing to it.

The biggest and largest testimony to it is the BPS Mahila University-Khanpur Gohana, which lately was a gurukul started by Jats under the flagship of great Jat saint late Bhagat Phool Singh Ji and the biggest amount of donations even more than 60 to 70% come from Jat communities of Khaps influences even today.

Another prominent example is the Kanya Gurukul Kharal, which was established by Swami Ratan Dev of Jat sect from Nidana village of Jind district and the biggest amount of donations even more than 60 to 70% come from Jat communities of Khaps influences even today.

The worldwide famous gurukul of Jajhjhar.

Presence of one Jat College in almost each district HQ of Haryana.

Gurukul of Kalwa, Kumbha-Kheda, Singhpura, Kurukshetra, Shadipur and list goes endless…

So it’s just not because of recent government policies that our girls and boys got educated on comparatively higher scale than other castes but the contribution of early ages awareness of Jats and Khaps has also been stake holders in it.

Current regaining and modifications in Khap system:

Woman wing of Sarv Khap Panchayat: A tradition of Khaps pre 1857 of having woman army and woman wing in parallel to man wings and army, which was dissolved as a result of post-1857 measurements taken by Britishers was going dissolved till late 2000'. But then Khaaps feel the essence of same body in their system thus Woman wing of Sarv Khap Panchayat was launched which is now fully functional and having its own cell of activities.

Youth wing of Sarv Khap Panchayat: Understanding the need of time and youth a separate youth wing is also fully functional.

Few abstracts on Historical Importance of Khaaps:

A brief on History of Gathwala Khaap: http://www.nidanaheights.com/intro-khap.html

खाप पंचायतों का तालिबानी से एक अलग रूप: http://www.nidanaheights.com/choupalhn-vishay1.html

सर्वखाप (खापें किसी एक जाति व गौत्र की जागीर नहीं, बल्कि सर्वजातीय विचारधारा रहीं हैं|) A complete democratic social institution: http://www.nidanaheights.com/choupalhn-srvkhap.html

Khaps are neither Talibani nor a politically motivated group:

“तालिबानी कौन?” - http://www.nidanaheights.com/choupalhn-taliban.html

Suggestions to Shakti-Vahini:

Either Shakti-Vahini should have doone it with title "Honor Killing" without mentioning of any social group like "Khap" and "Jat" or should have done a fair analysis by mentioning each and every caste and social group. Means either without mentioning of any caste or group and just keyword "Honor Killing" or if to count then it should be counted on all as it is a disease having grip thoughout all.

Shakti Vahini should have included the percentage of other castes also as they have done it on Jats specific in this report.

Shakti Vahini should have invited (either herself or through court) the all social groups instead of one only i.e. Jats and Khaps.

Pleade/Urge to Honorary Supreme Court:

Supreme Court should notice this point that one side NGO Shakti Vahini is grabbing money from governments on the name of doing study on social evils like "Honor Killing" and on the other end this money is used in pin-pointing of just one social group and that too despite knowing the fact that this evils prevails the all society groups.

Supreme Court should see this report as a try of defamation of one caste and one social group on the name of studying Honor Killing and Shakti-Vahini NGO should be booked for it.

This kind of research will widen the distances among communities as it is prone to drive the persons to see the other communities from same angles and aspects of which this analysis itself is a part so NGO like Shakti Vahini should not be permitted any further fund on the name of research or social betterment in future.

Conclusion:

Respondent strongly condemns such kind of partial and group specific targeting and sees this effort rather as a defamation and demoralization of one specific group of society especially when they are targeted for same evil which is present through-out all other societies too.

Shakti-Vahini should learn some basic ethics on how to conduct a fair research around a topic while maintaining a minimum respect for all kind of social parties.

On the basis of this analysis, intentionally or unintentionally but Shakti Vahini should be seen as working like "Samaaj Vichchhedani".

किसी भी सामाजिक अपराध पर शोध उसको अपराध ही मान कर करना चाहिए और ऐसा शोध पूरे समाज के सभी धर्मों-वर्गों-जातियों पर होना चाहिए| इसको समाज को बाँट के देखने, या पक्षपात से करने या एक विशेष समाज पे करने और बाकी को छोड़ देने के नजरिये से नहीं किया जाना चाहिए| यदि कोई ऐसा करता है तो इसका मतलब वह अपराध उसके समाज में ज्यादा है और वह इसका ठीकरा दूसरे समाज पे फोड़ खुद के समाज को पाक-साफ़ दिखाना चाहता है| वह दूसरे समाज को सर्व-समाज में हीन दर्शाना चाहता है, लेकिन वह भूल जाता है कि ऐसा करने से वह उसके समाज से उस अपराध के उखाड़े जाने की संभावना को धूमिल कर देता है| इसलिए अपराध का अध्यन और इस पर शोध एक-दूसरे को ऊँचा-नीचा दिखाने या तथाकथित एक समाज को निशाना बनाने के लिए नहीं अपितु इसके निवारण के लिए होना चाहिए| और इसके विपरीत मंशा से शोध करने वाले पे कानूनी और सवैंधानिक समानता का उल्लंघन करने की जुर्रत के तहत कानूनी अभियोग चलाया जाना चाहिए| निचोड़ यही है कि जब तक एक अपराध सर्व-समाज व्यापक है तब तक उसपे एक समाज को नहीं घसीटा जा सकता जब तक कि वह अपराध एक वर्ग-विशेष का ना हो| ऐसी NGO और संस्थाओं को तुरंत प्रभाव के साथ प्रतिबंधित व् दंडित कर देना चाहिए और इन पर सरकारी पैसे के दुरूपयोग की जवाबदेही की जानी चाहिए|