My fellow BootanMandian Hardev Kaur Shant – An Obituary

 

My fellow BootanMandian Hardev Kaur Shant – An Obituary

 

One of my fellow BootanMandians and an old family friend Hardev Kaur Shant, 77 years, passed away in the night of April 26-27 after

prolonged health problems. Hardev was the wife of my childhood friend Prem Shant with whom we have had close relations since our formative years in Bootan Mandi Jalandhar.

Prem was a bureaucrat of Pubjab Government and retired as Excise and Taxation Officer. Hardev was a duty bound and dedicated house wife till they settled their children. In this process, Hardev proved herself and contributed immensely in making the family; a family of which everyone would feel proud – out of their four siblings, two daughters, Neena and Rimpy are practicing doctors with coveted professional degrees of MDs. Both are married to MDs and practicing professionals. The third daughter, Baby is highly educated lady with B.Ed and LL.B degrees. She is married to Additional Sessions Judge, Rashpal Singh. The scion of the family, Sushil Sheemar is an ITS technocrat and is currently holding the BSNL’s fort in Chandigarh as Chief General Manager. Sushil’s wife, Jaswinder (Lovely) Sheemar is yet another Additional Sessions Judge in the esteemed family of Hardev and Prem. Their grand-son Akun is a practicing legal attorney at Punjab High Court. From these details, one can easily make out as to how much effort, dedication, sacrifice and involvement Hardev must have given to raise such a coveted family. Hardev was a family maker par excellence. She could be a source of envy for many of our ladies.

Prem Shant inherited and imbibed social involvement from his parents who were staunch Ambedkarites and social activists in the area. Prem was fully associated with the socio-political bandwagons as a student and always extended and devoted his time and energy to carry forward the ‘Caravan’ of Babasaheb Ambedkar and Babu

Kanshi Ram. Hardev was not to remain behind. She stood by Prem through thick and thin and joined him as a social and political activist. Hardev carved her path in the BSP with her sheer dedication and humility. It is a matter of satisfaction to write that she have had opportunities to host Babu Kanshi Ram and also Behn Mayawati at her home in Jalandhar not once but several times. One can easily understand as to how much confidence and faith Babu Kanshi Ram must have had in the family of Hardev and Prem. BSP reposed faith in her and made her BSP candidate from a Jalandhar Assembly constituency not once but twice.

With the demise of Hardev, We have lost an ever smiling and hospitable friend. My wife Vidya who left this world a year ago was a close friend of Hardev. Perhaps they would catch up and revive the

association in the Heavens. I will personally miss Hardev’s sagacious and spontaneous Jai Bhim. Jai Bhim as a salutation does not come to me spontaneously. Hardev knew it and will purposely and pointedly say Jai Bhim to me and add that this was the mode we greet each other. 

We will miss you, Hardev. Our heartfelt condolences to Prem and the bereaved family.

न हाथ थाम सके न पकड़ सके दामन,

बहुत करीब से उठकर चला गया कोई.

 

 

 

The RTE Act of 2009 – Students belonging to EWS

 

The RTE Act of 2009 – Students belonging to EWS

I recall that I had written in one of my blogs about the Right to Education (RTE) in September, 2015 with reference to PM Narendra Modi’s views on the subject which read as “The provisions of the RTE Act require to be enforced strictly. The educational institutions,

which claimed and are enjoying the facilities and concessions offered and extended by the government, have become totally commercial. Neither they pay due remunerations to the teachers for their work nor provide seats to the economically and socially marginalized students. The vested interests tend to flout these provisions in one way or the other.”

The situation is as bad as it was. No one has paid any attention to solve the problem of students belonging to EWS. My immediate motivation to right again on the subject is the struggle of one of family friends, Onkar Nath, a highly placed but retired bureaucrat

(Deputy CAG). The struggle and efforts of Onkar Nath and many other likeminded individuals and outfits under the banner of ‘Action Committee for RTE Act 2009 have been highlighted by the media and rightly so. I take this opportunity to congratulate and support Onkar Nath and his associates in the cause of education of the children of the marginalized sections of the society. It is a matter of worry and shame that in spite of Judicial Court’s directions, the concerned authorities and educational institutions are blissfully ignorant and silent.

The provisions of the RTE Act are clear and simple. The Right of Children to Free and Compulsory Education Act or Right to Education Act (RTE), is an Act of the Parliament of India enacted on 4 August 2009, which describes the modalities of the importance of free and compulsory education for children between 6 and 14 in India under Article 21a of the Indian Constitution. The Right to Education (RTE) Act mandates that private schools reserve 25% of their seats for children from Economically Weaker Sections (EWS) and Disadvantaged Groups. This reservation ensures that children from marginalized backgrounds have access to quality education in private schools. The Supreme Court has upheld the constitutionality of this provision. 

Key aspects of the EWS provision under the RTE Act:

Mandatory Reservation:

Private, unaided schools are legally bound to reserve a minimum of 25% of their seats for EWS and disadvantaged groups, according to the RTE Act, 2009. 

Free Education:

The reserved seats are free of cost, ensuring that children from weaker sections can access quality education without financial barriers, according to the RTE Act, 2009. 

Eligibility:

EWS and disadvantaged groups include children from Scheduled Castes, Scheduled Tribes, orphans, and children with disabilities. 

Constitutional Validity:

The Supreme Court has upheld the constitutional validity of Section 12(1)(c) of the RTE Act, which mandates the EWS reservation. 

State Responsibility:

State Governments are responsible for monitoring the implementation of the EWS provisions in schools. 

Impact of the EWS provision:

Social Inclusion:

The EWS reservation aims to promote social inclusion and provide equal educational opportunities for children from diverse backgrounds.

Addressing Inequality:

It addresses educational inequality by ensuring that marginalized children have access to quality education alongside their peers from higher-income families. 

The lofty policy as stipulated in the RTE Act, 2009 is the only remedy to address the educational backwardness of the weaker sections of the society. While I fully agree with PM Narendra Modi

 who rightly said some years ago while addressing the students, teachers and educational administrators that ‘Mother gives birth and Teacher gives life’, it is time to act and deliver. Many more Onkar Naths are sitting and watching on the fence. Why should the authorities and the other stake holders hold back the provisions of the RTE Act particularly with regard to the children belonging to EWS?

Masjid To Bana Di Sabbhar Mein; Iman Ki Hararat Walon Ne

Man Apna Purana Papi Hai; Barson Se Namazi Ho Na Saka

Babasaheb Ambedkar and the Future of India

 

Babasaheb Ambedkar and the Future of India

It was Ambedkar Jyanti on April 14. Going by the scale and tenant of the celebrations of the day to felicitate and own Babasaheb

Ambedkar and his legacy throughout India and beyond by all and sundry, I thought of sharing my off the cuff observations on Babasaheb Ambedkar and the future of India in the given socio-political landscape of the country that is Bharat.

The situation, it seems, has come circle. Let us begin from the founding of Samata Sainik Dal (SSD) by Babasaheb Ambedkar in 1927, one year after the establishment of RSS in October, 1926. Its primary goal was to protect the rights and safety of marginalized sections of Indian society, a. The SSD aimed to create a more equitable society and

mobilize the oppressed against caste discrimination.  Ambedkar kick started with his agenda of social reform of the Hindus and education and empowerment of the depressed classes, now called Dalits or Scheduled Castes. He fought tooth and nail with the caste hierarchies of the main stream of the Hindu society on one hand and political rights and space of the socially weaker sections in the polity of India on the other. His struggle through socio-cultural agitations to reform the social ills of the Hindu society in the second half of 1920s, articulation at the Round Table Conferences in London in the early 1930s resulting in the Communal Awards of PM Ramsey MacDonald in 1932 and the Poona Pact with Mahatma Gandhi, socio-political struggle through the lectures/books Annihilation of Caste to assert the rights of the depressed segments of the society and also to streamline and reform  the main stream of the society, laying the foundations of the constitutional framework of through the Act of 1935, discussing and negotiating the socio-political rights of the Dalits with the British Rulers on hand and engaging with the Congress Party and Hindu leaders like Mahatma Gandhi and others on the other. Babasaheb Ambedkar always remained in the thickness of things in the emerging socio-political scenario in the 1940s before and after Independence of India in 1947 – as a Member of the Viceroy’s Executive and also as a Member of the Constituent Assembly and as the chief architect of the Constitution of India and later as the first Law Minister of the Independent India. Babasaheb Ambedkar was a nationalist, humanist and a reformer of the highest order to put it in nut-shell till his death (Mahaparnirvan in Buddhist parlance) in 1956. His immense contribution in building the socio-political edifice of the country – as an intellectual in shaping the labour laws, financial and fiscal discipline, women empowerment, developmental projects, social reforms and empowerment of dalits, making of the constitution of independent India i.e. Bharat needs no elaboration and is well documented. Today, with the fast changing scenario in the country, I thought of underlining Babasaheb’s role in streamlining of the society or say reforming the Hindu society and establishing a just social order as an ‘Indian first and Indian last’ which always remained at the back of his thought and mission – signing of Poona Pact to integrate the depressed classes with the main stream of the Hindu Society, Hindu Code Bill to reform the Hindu society, embracing of Buddhism to remain the cultural and spiritual embrace of the Indian tradition and many other such stances and considerations.

I did not intend to write a long piece but it happened so spontaneously. Unfortunately, in the caste ridden social set up, Ambedkar never got due space consideration in spite of the fact that he proved himself as the greatest son of the soil. Till 1970s, Ambedkar remained a pariah not only in the socio-political circles irrespective of political parties and their leaderships but also socio-cultural organizations like RSS among others. But Ambedkar’s stamp on the Indian landscape was firmly fixed with indelible ink. It is
difficult to erase it easily. His legacy is so potent that Ambedkar rises

like the proverbial ‘phoenix’. I often said and say it again that India is India because of the Constitution of India so ably made and given by our forefathers led by Babasaheb Ambedkar. In spite of enormous difficulties, we the people of India have reached a stage where all of our political and social bigwigs swear by the Constitution given by Babasaheb. It is a matter of great satisfaction. Incidentally, the newspaper of April 14, birthday of Babasaheb Ambedkar was overloaded by the greetings by the political and social leaderships terming him – ‘symbol of social justice and equality’, ‘Architect of the Indian Constitution’, ‘Modi Government is realizing Dr. Ambedkar’s vision of an inclusive Bharat’ by establishing as a tribute: Panchteerath to honour Babasaheb’s legacy – Janam Bhoomi (Mhow in MP), Siksha Boomi (London), Diksha Boomi (Nagpur in Maharashtra), Mahaparinirvan Bhoomi (Delhi) and Chaitya Bhoomi

(Mumbai in Maharashtra), Legendry Statesman and a great social reformer. With a view to cut the matter short, it will be be suffice to say ‘Ambedka arrived and has reached’ to steer the caravan of Bharat to become a developed and prosperus country as by 2047 as visualized by PM Narendra Modi. We are on rails as President Droupadi Murmu while paying tributes to Babasaheb Ambedka rightly said that Ambedkar’s legacy will guide the future generations. Prime Minister Modi, in his tribute said, “His principles and ideas will strengthen and speed up the building of an ‘Aatmanirbhar’ (self-reliant) and developed India.” While speaking in Kanpur, RSS Chief Mohan Bhagwat hailed Ambedkar for his efforts to unite Hindu society and said, “Babasaheb had to face sever hardships in his life. From childhood, he faced discrimination and inequality yet throughout his life he tried to bring the Hindu society together. His commitment to social unity and progress is an inspiration to all.” The future of India lies with Babasaheb Ambedkar. I think that his thought and mission of as enshrined in the basic principles of the Constitution of India will carry us forward. There is no other way.

I have purposely quoted PM Narendra Modi and RSS Sarsanghchalak Mohan Bhagwat with regard to their thinking on Ambedkar and his contribution and also relevance. There have been doubts and misgivings in the past. But we are to bury the hatchet.

Ambedkar’s life and legacy is clear and laud. The social and political leadership which was somewhat hostile to Babasaheb Ambedkar and his vision due to some historical reasons, right or wrong, have realized that the things are to be put in their right perspective to transform India into Bharat. We should take them on their face value to bring about Samrasta in the society. There is no gain in harping on the old and the past as to who said and did what. Let us standup for India that is Bharat of today to ensure and secure its future. Let us adopt constitutional methods and approaches to get things done. Let us practice and profess constitutional morality and propriety in implementing the constitution in its letter and spirit as visualized by Babasaheb Ambedkar and others. I conclude with a poetic assertion of Allama Iqbal:

Hawaida  Aaj Apne Zakhm-e-Pinhan Kar Ke Chorun Ga
Lahoo Ro Ro Ke Mehfil Ko Gulistan Kar Ke Chorun Ga

(I will surely exhibit all my hidden wounds today
I will surely change assembly to a garden with blood‐mixed tears)

Jalana Hai Mujhe Har Shama-e-Dil Ko Souz-e-Pinhan Se
Teri Tareek Raaton Mein Charaghan Kar Ke Chorun Ga

(I have to light every heart’s candle with hidden pathos
I will surely create bright illumination in your darkness)

Parona Aik Hi Tasbeeh Mein In Bikhare Danon Ko
Jo Muskhil Hai, To Iss Mushkil Ki Asan Kar Ke Chorun Ga

(If stringing these scattered pearls in a single rosary
Is difficult, I will surely make this difficult task easy)

 

 

 

Babasaheb Ambedkar’s Statue at Jalandhar – Oral History

 

Babasaheb Ambedkar’s Statue at Jalandhar – Oral History

The issue of statues of Babasaheb Ambedkar is currently in the news on account of unfortunate and condemnable utterings of self-styled leader of the Sikhs, Gurpatwant Singh Pannu belonging to the banned organization, Sikhs for Justice (SFJ) with regard to the threats of removing statues of the Babasaheb Ambedkar, the greatest

son of India in the contemporary times. Pannu who lives in the USA has raised his voice on the issue of ‘Sikhs as Hindus’ as stipulated in the Constitution of India and blamed Babasaheb for doing so as the chief architect of the Constitution. It is an ill-conceived and baseless notion which requires a threadbare analysis of the issue by the intellectuals and the civil society to set things in perspective. I think the Sikhs themselves should take the lead in doing so, the sooner the better.

I thought of sharing some facts with regard to the oral history of the statue of Babasaheb Ambedkar adorning the Ambedkar Chowk, a land mark in the map of Jalandhar city, situated at busy cross roads – Nakodar Road (now named Ambedkar Marg) and Bhagwan Mahabir Road near Lovely Autos and Doordarshan Kendra. The idea cropped up during an informal chat with my brother, Paramjit Mahey on the

subject of Pannu’s uncalled for utterings and the forthcoming birth anniversary of Babasaheb Ambedkar on April 14. Pammi gave me important information with regard to the installation Ambedkar’s statue mentioned above. It prompted me to jot down these lines with a view to record ‘Oral History’ for the benefit of the coming generations. It will also become yet another addition to my blogs on my fellow BootanMandians as the honour fell on one of our forefathers, Gurmukh Ram Sheemar, father of Subedar Major Dev Raj who retired from the Indian Army as a JCO some years ago. It was Gurmukh Ram who floated the idea of installing a statue of Babasaheb Ambedkar at an important Chowk of the city sometime in mid-1970s. It was proposed to get the statue installed by the then Municipal Committee of Jalandhar during the tenure of Ajit Singh Jhika and Seth Khushi Ram (yet another fellow Bootan Mandian) as President and Vice President of the Committee respectively. I was told that Gurmukh Ram, single handedly, did a wonderful initial spade work and got hundreds of signatures from the Panchyats and other outfits in and around Jalandhar to support the proposal of Ambedkar’s statue. Municipal Committee approved the proposal. President Ajit Singh Jhika entrusted his deputy, Seth Khushi Ram to get an appropriate statue for the purpose. Seth Khushi Ram arranged the statue from Jaipur and got it installed at the designated sight. The statue remained covered for almost 6 months crying for formal inauguration by the then CM Giani Zail Singh. Obviously, President of the Municipal Committee, Ajit Singh Jhika intended to take credit to promote his political career. Unlike today, then Ambedkar was not high on the political framework of politicians and as such it  could not be formally inaugurated as planned. Anyway, Der Ayat Daroost Ayat.  I vow to my fellow BootanMandians both Gurmukh Ram ji and Seth Khushi Ram for doing a good job at a time when Ambedkar was yet to arrive and get his due share in the caste-ridden and discriminatory social and political order. Now the things are different – Ambedkar Ka Jadoo Sar Chadkar Bolta Hai – only and only on account of his own amply potent legacy. I hope this piece of oral history will get registered with the present generation of Bootan Mandi to carry forward the ‘Caravan’ of the community ably started and steered by our forefathers.

It is a matter of satisfaction that there are people who are fully engaged in the process of making history. One of my friends, Satnam Singh Badhawan, a retired highly placed officer of Indian Forest Service has proposed and undertaken a project to beautify and uplift
the ambience of the Ambedkar Marg starting from Ambedkar Chowk to Bootan Mandi and beyond towards Lambra by planting hundreds

of ever green trees in the road divider or on sides with his professional knowledge and acumen in such matters. He has already taken up the matter with the Mayor of Jalandhar, Vaneet Dhir in consultation and cooperation with Ambedkar Bhawan Trust. I am confident that Mayor Vaneet Dhir, a fully dedicated and upcoming leader of the City of Jalandhar, will do his best and support the project undertaken by Satnam Singh Badhawan and Ambedkar Bhawan Trust and other stake holders. He would, of course, join the league of Samaritans like Ajit Singh Jhika for the Ambedkar Statue and Mayor Surinder Mahey, yet another of my fellow BootanMandian, for giving us the Ambedkar Park in Bootan Mandi.

Pannus may come and go but Ambedkar will remain. I conclude with a poetic assertion of Allama Iqbal and pay my humble tribute to Babasaheb Ambedkar –

Uthaye Kuch Waraq Lale Ne, Kuch Nargis Ne, Kuch Gul Ne
Chaman Mein Har Taraf Bikhri Huwi Hai Dastan Meri

(Some leaves were picked up by the tulip, some by the narcissus, some by the rose
My story is scattered around everywhere in the garden)

 

Urha Li Qumriyon Ne, Tootiyon Ne, Andleebon Ne
Chaman Walon Ne Mil Kar Loot Li Tarz-e-Faghan Meri

(The turtle‐doves, parrots, and nightingales pilfered away
The garden’s denizens jointly robbed away my plaintive way)