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Ahmedabad: The Bhartiya Janata Party (BJP) may have been routed in rural areas in the local body elections in Gujarat, but in a silver lining over 200 party candidates from the Muslim community have won elections to municipalities, district panchayats and taluka panchayats.
“The total tally of the winners will go further up because we are yet to receive reports from all talukas and districts from where we had fielded Muslim candidates,” Sufi Mahbub Ali Chisty, chief of Gujarat BJP Minority Morcha told The Indian Express.
The BJP had fielded around 450 Muslim candidates in the local body polls. In 2010, as many as 160 Muslim candidates had won on the party tickets.
Chisty claimed that BJP’s Muslim candidates have been able to make a “big political dent” by wresting several seats, especially in rural areas, earlier represented by Muslims from Congress.
In Anand District’s Umreth Nagarapalika, for instance, all BJP candidates – three Muslims and five Hindus – secured victories in War No. 2 and 7, defeating Congress-NCP panel.
Aminabibi Malek, who was elected from Ward No 2 and has been with BJP for past 15 years, said, “Muslims in Umreth have voted BJP for development.”
Asif Zakaria (48), a share-broker who won from Gondal Nagarpalika in Rajkot district, said,
“Almost 60-65 per cent of Muslims voted for BJP candidates in Gondal because they benefited a lot in business and other activities in Gondal and nearby areas.”
“Congress only used Muslims as a vote-bank and gave us nothing in return. Congress promises of sops for Muslims were only on paper and never translated into action. This, in fact, created a wrong impression among the majority community about so-called Muslim appeasement by Congress. So, while Congress did not give any benefits, they also lost the support of Hindu liberals,” Zakaria said.
Chisty added, “Majority of Muslims were not comfortable with BJP due to various reasons, and voted for Congress only. This situation was exploited by Congress leaders who neither gave them any political benefit nor any share in development. But, the political scene has undergone a complete change in Gujarat with the emergence of a strong educated middle class, some with political ambitions. This was driving the Muslim youth, particularly in rural and semi-urban areas, to BJP to fulfill their political ambitions and work for the development of the community.”
Just 18 months after the BJP swept all 26 Lok Sabha seats in Gujarat, the party has now been able to just manage to retain its urban sway, losing the rural swipe to the Congress, according to the final results to 323 local government bodies that were declared on Thursday.
Anandiben Patel’s litmus test as a chief minister, in what was termed a semi-final before the next assembly polls in 2017, turned out to be a disappointment for the Bharatiya Janata Party.
The ruling BJP retained control of municipal corporations in all the six major cities of Ahmedabad, Vadodara, Rajkot, Surat, Jamnagar and Bhavnagar, but its victory margins fell.
The BJP bagged the 72-member Rajkot Corporation but managed only 38 seats as against 34 of the Congress. In 2010, the BJP won 49 and the Congress got 10 in the then house of 59.
In all, out of the total 572 corporation seats, the Congress won 175 seats in 2015, up from 103 in 2010.
Within cities, the BJP bagged 42 municipalites and the Congress 10, out of a total of 56 municipalities, leaving four for others. This is also five less than the earlier figure of 47.
The BJP lost its grip in the rural and semi-urban areas. The BJP government, which earlier controlled 30 of 31 district panchayats, retained only six. The Congress bagged 21 and the other parties four.
As for the 230 taluka (tehsil) panchayats out of 190 the BJP had earlier, the party won 73 and the Congress in 132.
The most interesting aspect was that the Congress bagged the taluka and district panchayats of Prime Minister Narendra Modi’s native village of Vadnagar, Chief Minister Anandiben Patel’s Visnagar and the No.2 in her cabinet, Health Minister Nitin Patel’s Kadi, which all figure in Mehsana district in north Gujarat, from where the Patidar reservation agitation began.
(With inputs from IANS)
Tenali Ramakrishna, or Tenali Raman as he is more popularly known is Birbal's equivalent in South India. A court jester and a scholar exuding great wisdom, Tenali Raman was known as one of the greatest courtiers in King Krishnadevaraya's court.
The Vijayanagar Empire ruled a large part of South India between 1336 and 1646. In the 16th century, the kingdom rose to prominence under the eminent leadership of King Krishnadevaraya. His continuous victories against his enemies ensured a successful and peaceful reign for his subjects. As a patron of art and literature, many crafts and cultural assets thrived in the empire.
Krishnadevaraya's beloved courtier, Tenali Raman is the finest example of the splendour of the Vijayanagar empire. He was born in Tenali, a town in Andhra Pradesh. He lived here until he lost his father, after which his mother brought him to Vijayanagar. He was discovered for his excellent wit and wisdom, and appointed in the court. He was one of the king's ashtadiggajas (collective name for the eight poets and scholars).
A statue of Tenali Ramakrishna near a Municipal Office in Andhra Pradesh Image source: wikimedia commons
Tenali Raman as a scholar, published great texts of wisdom, which have now become artefacts of the Kingdom of Vijayanagara. But his fame does not lie in these achievements. He is known for the mischievous jester that mythical folklore portrays him to be. Through stories, many writers have used jokes to impart wisdom and morals to many generations of people. The stories of Tenali Raman are almost legendary in the Southern peninsula.
Textbooks have been written with his moral stories in mind, and these days, many self-help book are also incorporating his wisdom. His most popular stories are, 'Mother Tongue', 'Cursed Face', 'Saluting the Donkeys' and many more. Through these stories, Tenali Raman, in some way, brought about social justice. Perhaps this is why he is most beloved by many people even today.
Keywords: Tenali Raman, Vijayanagar empire, Krishnadevaraya, Jester, Wisdom
It must be noted that different religions and societies in Southeast Asia have alternative narratives of Ramayana, one of the greatest epic.
Here are some of the versions of Ramayana!
Dasaratha Jakarta: The Buddhist Version
Interestingly, this version of Ramayana does not mention Ravana at all and in fact, there’s no mention of Sita’s abduction, too. In this version, Dasaratha is the king of Benaras and not Ayodhya. Also, Rama and Sita leaves kingdom and go to the Himalayas and not forests. Then, after twelve years, Rama and Sita return back to Benaras and get married.
Paumachariya: The Jaina Version
In this version, Lakshamana is the killer of Ravana and not Rama. Here, Rama is an ardent follower of Jainism, and so he cannot be the killer of Ravana. Also, this version states an army of warrior and not monkeys, as stated in Valmiki’s Ramayana. Another interesting feature of this version is that Ramayana is not shown as a villain, rather a magnanimous king and follower of Jainism.
Gond Ramayani: The Gond Version
Gond is an adivasi clan belonging from Madhya Pradesh in India. Interestingly, in this version, the story begins from where Valmiki’s Ramayana ended; when Sita is rescued from captivity. Also, Bhima, one of the Pandavas from the epic of Mahabharata, is mentioned in this version. Unlike Valmiki’s Ramayana, Rama is not the protagonist in this version.
Ramakien: The Thai Version
This is considered as Thailand's national epic, and is still taught in some schools in the country. In this version, Ravana is shown as a learned scholar and a noble king in this version. Also, Ravana’s pursuit for Sita is depicted as true love. There are a lot of similarities between this version of Ramayana and Valmiki’s version, but this version lays a lot of emphasis on Hanuman.
When a baby is born in an Indian household-they invite hijra to shower the newborn with their blessings for their blessings confer fertility, prosperity, and long life on the child. But when that child grows up we teach them to avert their eyes when a group of hijras passes by, we pass on the behaviour of treating hijras as lesser humans to our children. Whenever a child raises a question related to gender identity or sexuality they are shushed down. We're taught to believe that anything "deviant" and outside of traditional cis-heteronormativity is something to be ashamed of. This mentality raises anxious, scared queer adults who're ashamed of their own identity, and adults who bully people for "queer behaviour".
Hijras are a community of people who include eunuchs, intersex, and transgender people. They worship the Hindu goddess of chastity and fertility, Bahuchara Mata. Most hijras, but not all, choose to undergo a castration ceremony known as "nirvana" in which they remove their male genitalia as an offering to their goddess. The whole community is vibrant with hundreds of people with hundreds of ways of expression, the true identity of a hijra is complex and unique to each individual. In India, hijras prefer to refer to themselves as Kinner/Kinnar as it means the mythological beings who excel at singing and dancing.
Hijras worship the Hindu goddess of chastity and fertility, Bahuchara Mata.homegrown.co.in
The hijra community works systematically, the community separates itself from the outside world and teaches lessons to the young ones in secret. Each community has a guru and the other hijras are their disciples or chela. The "hijra ways of life" are taught to the disciples in a secluded environment where they leave their families and live with other hijras in the community. More often than not hijras are thought of as nothing different from transgender and often referred to as transgender; however, scientifically these two terms denote a different class of people. Hijras are a part of the whole community of people with various identities and of spiritual and cultural values meanwhile, transgender merely refers to those people whose gender identity differs from the sex assigned to them at birth, they are a part of the community and do not represent the whole community.
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Historically and culturally the community has existed in the Indian subcontinent as long as the civilization has existed. There are mentions of hijra in The Mahabharata, a holy book of Hindus. Shikhandi who was neither male nor female is a mythological legend. In another version of Mahabharata Arjuna, one of the Pandavas was cursed to be the third gender by Urvashi, when he refused to be sexually involved with her. In a story by Padma Purana, it is seen that Arjuna transforms into a woman to take part in Krishna's mystical dance which only women can take part in. The Hijra figures are prominent in Indian Mughal History as well, referred to as Khwaja Siras and known for their loyalty to the ruler, they worked as the sexless watchdogs of the Mughal harems. They held important positions in court and various facets of administration during Mughal-era India, from the 16th to 19th century. The Hijra community is a testament to the sexual diversity that is integral yet often forgotten in Indian culture.
If the whole hijra community was looked upon with enamour and respect in our history, what happened that when we come across the community we look at them with contempt and are filled with a mixture of negative, fear, laughter, and odd emotions. It's owing to the fact that under British Raj, the Criminal tribes Act 1871 hijras were criminalized and the law was made to eradicate the whole community. However, these acts were abolished by the Indian government after independence, and by 2014, India, Nepal, and Bangladesh all had officially recognized third gender people as citizens deserving of equal rights where the third gender means individuals categorizing themselves as neither male nor female. Even though the progress is slow but in 2015 Madhu Kinnar became the first hijra mayor in India was elected in the city of Raigarh.
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Although the hijra community was revered by society and is invited to births and weddings for religious and spiritual ceremonies, they still become victims of abuse and discrimination. Violence and hate crimes against the community have become common. They are deprived of education, job opportunities, seating in restaurants, etc. leading them to live in poor conditions barely surviving. They often have to resort to begging and prostitution to earn a daily living. The government has tried to address this issue by introducing bills for the protection of the hijra community, with prison terms and other punishments for those offending them, but there is little to no less effect on the social stigma against the community.
In India, the hijra community comes under the umbrella term LGBTQ+ and we notice that they lack voice and representation when it comes to LGBTQ+ rights. We need to understand that when we fight for LGBTQ+ rights we fight for the whole community, we fight for hijras who have been victims of violence, hate crimes, and disrespect from none other than the people of our society. And although hijras are a part of the LGBTQ+ community as a whole, they have an independent subculture of their own. It is worth every effort to know about them, to study about them, to befriend them, and to smile at them for they are every bit of human as we are and they have nothing but blessings in their heart.