Maharashtra is at a standstill

State is at a standstill

CAMIL PARKHE

Sakal Times

http://www.sakaaltimes.com/20120605/5311163883781370098.htm

Tuesday, June 05, 2012 AT 08:13 PM (IST)

Tags: Bihar,   Nitish Kumar

The recent reports that Bihar has recorded the highest, 13 per cent, growth rate among the states needs to be welcomed not only by the people in Bihar but also other states where local politicians have been crying hoarse over the influx of Biharis in their respective states. Bihar has experienced a new lease of life after Nitish Kumar of the Janata Dal (United) took over as chief minister, ending the over 15-year-old rule of Lalu Prasad Yadav.

Maharashtra, the leading state in the country, has experienced a strong resentment against the presence of Biharis and people from other northern states after Raj Thackeray broke away from the Shiv Sena and used the issue of "outsiders" to create political space for his Maharashtra Navnirman Sena. When Bal Thackeray floated his Shiv Sena in the 1960s, he too had made the south Indians in Mumbai the targets and entrenched himself as the voice of the Marathi people, especially in Mumbai. Today, when Raj Thackeray has been praising the Narendra Modi-led Gujarat model of development and Bihar is progressing fast, Maharashtra is fast losing the race to retain its lea in development.

Almost all parts of the state are facing load shedding for several hours a day. The plight of farmers and entrepreneurs in rural sectors is worse. They face power shutdown when electricity is most needed. The economic growth in these areas has virtually come to a halt and yet there are no sign of measures to mitigate the situation in near future. The power scarcity is expected to create an alarming situation within a few years and the ruling group leaders and those in the opposition are refusing to acknowledge the writing on the wall. Some major cities like Aurangabad receive drinking water after an interval of two days while towns like Shevgaon in Ahmednagar district get water after four days. Shevgaon is not far away from the Jayakawadi reservoir, state’s largest irrigation project. Even then, residents of such towns are considered luckier than people in remote villages, who just do not have any source of clean drinking water. This indeed is a sorry state of affairs for an economically developed state.

What is worse is that none of the political parties and leaders -- ruling or opposition -- has taken up these issues in the interest of the masses or tried to exploit them to their own political advantage. All politicians take up people’s issues and hit the streets only during the state or the civic polls. They return to their cabins in New Delhi or Mumbai as soon as the elections are over, even before counting begins. In the past, leaders like Sharad Pawar, Pramod Mahajan, Gopinath Munde or even Ramdas Athavale had undertaken statewide tours, mobilising public opinion on  people’s issues. This had helped them to be on first-name terms with local leaders and eventually become a leader of the masses. The new breed of politicians has not tried that sort of approach. They have never tried to be with the masses to really get to know their problems. They usually do not know the pulse of the masses.

Senior BJP leader L K Advani recently criticised the UPA government for the various crises faced by the country but lamented that even the BJP work has been disappointing. The same can be said about the Congress-NCP front in Maharashtra. The front has been elected to rule for the third consecutive term only because the opposition parties have miserably failed to expose the ruling group’s failures on economic, industrial and other fronts. The state has not witnessed any major development in power generation, industrial growth or on removal of the regional development imbalance. The ruling politicians have remained steadfastly apathetic to the people’s problems while the opposition leaders have not been much different.

The recent BJP executive meeting saw Gopinath Munde on the dais after long. Although a mass leader in his party, Munde has been keeping a low profile after Nitin Gadkari became the party president three years back. The voices of other opposition leaders, including the Shiv Sena, are heard only when the state legislative session is on, or when elections are round the corner. Their agenda is confined to the protests in the House and statements at media conferences.

Raj Thackeray has rarely moved out of Mumbai to keep himself abreast of the state situation. Nor is he monitoring the affairs of the state legislature and civic bodies, where his party members have been elected. The leaders don't realise that Nitish Kumar and Mamata Banerjee had to toil hard for nearly two decades before they could oust the ruling parties in their states.

The lacklustre performance of all-party politicians is ominous for the future of the state. In the face of intense competition from other states, Maharashtra will have to strive extra hard to attract investment and maintain its lead in development. And everyone must remember that even the basic needs of the entire population are not being met at present.

Formation of Aurangabad Roman Catholic diocese Maharashtra

Formation of Aurangabad diocese  

Fr Gurien Jacquier arrived in the four-year-old Ghogargaon mission centre in November 1896 and breathed his last in the same village five decades later. From October 1915  to January 1922, he had been on deputation to Rahata in neighbouring Ahmednagar district. During his 50 years vocation as a missionary, Jacquirbaba took rest and visited his motherland only once -  from 1926 to 1928 - when he was forced to slow down his work on health grounds.       

Jacquierbaba worked tirelessly for 40 long years in Ghogargaon and Borsar mission centres. It was during this period that Christianity took deep roots in Aurangabad district. It is significant to note that the MSFS priests had been working in Amravati, Chikhaldhara, Akola, Kapustalani and other parts of the Vidarbha region during this period. However, due to various social, religious, political and economic factors, the work of these Catholic missionaries in most of the areas was almost wiped out by the time India gained Independence.

Fr Azarias D’Mello had taken charge of Ghogargaon in 1944. In January 1951, Fr John D’Souza was sent to be his assistant. In May 1951, Bro Ambrose came to help him. In May 1952, Fr Azarias D’Mello was transferred to Achalpur. Fr Olivet Vas took charge of Ghogargaon with Fr Edwin Alvares as assistant.

In 1948, the political situation in Nizam’s Hyderabad princely state became tense. India had gained independence from the British rulers on  August 15,1947. But the Nizam government in Hyderabad in Central India refused to join the Indian Union. Efforts for a peaceful settlement failed. Economic sanctions were imposed by the Indian government. According to the notes written by Fr Monteiro, the blockade paralysed the mission activities. As a result, catechists and masters were discharged and the children’s boardings were closed. At night fall, no one went outdoors. The missionaries also could not go out.

On September 14, 1948 began the Police Action against the Nizam state.  Action was taken against the Razakars, the special army of the Nizam. By September 18, the Hyderabad princely state was taken over by the Indian Government and peace was restored. The Police Action was planned by the then Union Home Minister Sardar Vallabhbhai Patel.

 In the meantime, many of the discharged catechists had secured jobs in sugar factories and were not prepared to return to their work and their small pays. The Scheduled Castes Federation was very active and won many adherents form the converts, wrote Fr Joseph  Monteiro.

MSFS historian Fr Moget has dealt in details on the missionary activities and the number of baptisms given to local people in the Vidarbha region. However a glance at the statistics of the Catholic population in the present Nagpur, Amravati and Aurangabad dioceses reveals that some of the people converted to Christianity in the early 20^th century have embraced Buddhism along with other followers of Dr Babasaheb Ambedkar in the 1950s and 1960s.

The factors responsible for the spread of Christianity in Aurangabad district. its stunted growth or subsequent disappearance in some parts of the Marathwada  and also in the neighbouring Vidarbha region can be well illustrated with the parable on the seed of the Word of God narrated by Jesus Christ. The parable goes like this:

“A sower went out to sow his seed. And as he sowed, some fell by the wayside; and it was trampled down, and the birds of the air devoured it. Some fell on rock: and as soon as it sprang up, it withered away because it lacked moisture. And some fell among thorns, and the thorns sprang up and chocked it. But others fell on good ground, sprang up, and yielded a crop a hundredfold.” ¹

Even today, the number of Catholics in Gangapur and Vaijapur talukas of Aurangabad district – the area where Fr Jacquier sowed the seeds of the Word of God – is far more conspicuous as compared to the rest parts of the Marathwada and for that matter, even the whole Vidarbha region. It would be incorrect to solely credit Jacquierbaba for this. But the fact remains this was the missionary who toiled for 40 years for the most downtrodden, the untouchable folks of these two talukas and preached the gospel to them. He was also the first social reformer in this rural area to spread  literacy among local population of mixed castes and religions. He had opened so many schools in villages under his Ghogargaon mission centre. He also tried to various social evil practices like untouchability, child marriages and bigamy.

It is difficult to believe that a great soul existed in this small village which remains obscure to this date. He tried his best to transform the lives of the whole population in this region. The large number of tales associated with this Mahatma, as told by people even today with much reverence to this missionary, are testimony of the great works carried out by Jacquierbaba in this region.      

Jacquirbaba traveled on horseback, in bullock cart or horse cart to various villages which now come under the jurisdiction of the present Ghogargaon, Borsar, Kannad, Vaijapur, Gangapur, Wahegaon parishes.

Fr Stephen Almeida is the present parish priest at the Christ the King in Ghogargaon, a post held for four decades by Jacquierbaba. Ironically Ghogargaon  village to this date remains inaccessible to the world in the absence of asphalted, motorable road. The church parish runs a primary, middle and higher secondary school in the village, attended by hundreds of Christian and non-Christian children from neighbouring villages. The Holy Cross sisters who run a dispensary in the village offer medical facilities to the rural populace here.    

When Fr Jacquier arrived from France to work in India, the then  Nagpur province was entrusted to his MSFS religious congregation. The Catholic Church has in the latter years bifurcated this giant province into the present Nagpur, Amravati, Chanda and Aurangabad (all in Maharashtra) Jabalpur, Khandwa, Raipur (Chhattisgarh) and Bhopal (Madhya Pradesh). Each of this diocese are headed by an archbishop or bishop.

During the past 100 years, the Missionaries of St Francis de Sales (MSFS) of which Jacquirbaba was a member preached Christianity in the then Central Province, Berar, and Marathwada. The MSFS congregation priests purchased land, built on them schools, churches, dispensaries and hostels for the girls and boys. Later the Catholic Church established new dioceses in these areas and the secular or the diocesan priests under the new bishops started working in this villages. In keeping with the Catholic Church tradition, subsequently the MSFS congregation took a back seat and handed over the huge real estates, schools, churches, hostels and other  establishments to the bishops, the heads of the newly created dioceses in the respective areas. 

Similar transfer also took place in the neighbouring  Ahmednagar district after the Nashik diocese was carved out of the Pune diocese in 1987. There, the Jesuits – members of the religious congregation Society of Jesus -  handed over the land and institutions to the new diocese and shifted their attention to work in the area where no one had trodden.  

This novel tradition of handing over ownership of real estate and reputed institutions to others exists only in the Catholic Church and there cannot be any other parallel to this custom.

The diocese of Aurangabad was erected by the Decree 'Qui Arcano' (No. 1139/78) dated December 1997. It comprises of eight revenue districts. Of these, Aurangabad, Jalna, Parbhani and Nanded were taken from the diocese of Amravati while Latur,  Beed and Osmanabad were detached from the archdiocese of Hyderabad. This entire region under the Aurangabad diocese constitutes a political unit named Marathwada in Maharashtra. Fr Dominic Abreo, a diocesan priest from Vasai in Thane district who had presided over the seventh Marathi Christian Sahitya Sammelan (literary meet) held in 1973 was appointed the first bishop of Aurangabad diocese. Bishop Edwin Colaco who was appointed as bishop of Amravati in 1995 has been bishop of Aurangabad diocese since 2007.    

As per the statistics provided by the Catholic Bishops Conference of India (CBCI), there are 16,000 Catholics in Aurangabad diocese.  As far as the Christian (Catholic and Protestants) population and the number of Church establishments are concerned, Aurangabad diocese is one of the most important dioceses in Maharashtra, next only to Mumbai, Pune and Nashik dioceses.

Aurangabad Catholic diocese has  22 parishes. There are 15 high schools, one higher secondary schools, 15 upper primary schools, 12 hospitals, nine hostels and five orphanages. ²

References:

1) Gospel according to St Mathew, 4:1-9,

2) Directory of Aurangabad Catholic Diocese, published by Bishop’s House, Aurangabad (2003)  

Dalit Christians in pre-independence era

Dalit Christians in pre-independence era

From  Fr Gurien Jacquier of Ghogargaon

 (Catholic Mission in Aurangabad diocese - 1892  onwards)

By Camil  Parkhe

published by SFS Publications, Bangalore 

            During the  last quarter of the 19th century and early 20^th century, many Dalit families from several villages in Ahmednagar, Aurangabad, Nashik, Jalna and Amravati districts in Maharashtra embraced Christianity. Most of the families were from the Mahar and Mang castes which were then the untouchable communities. The upper caste people continued to regard them as untouchables even after the religious conversion and now called them  as  'Mahar Christians' or 'Mang Christians'. This practice continues even to this date in the rural areas of Maharashtra.

From the viewpoint of the upper caste community, the conversion of the untouchables to Christianity did not change their social status. Conversion did not allow them to move upward in the established social hierarchy. No one would touch them physically for fear of being defiled.  Even as members of the Hindu community, the untouchables were forbidden entry in Hindu temple. But at least now they could enter the church, their own temple. Nevertheless, there was no change in their daily plight as they continued their hereditary occupations like removal of cattle carcasses and begging for food in the village.

 In the pre-Independence days, one Iganti Salwe of Pune had written an article in Marathi monthly Niropya in which he had highlighted the sufferings of the untouchable Christian community and remarked that conversion had not brought any significant changes in the life of the Mahars.

            ‘Untouchability is not a religious but a social matter. However some people believe it has  religious sanction and treat the Mahars and other untouchables as slaves and force them to perform several dirty works. These untouchables are not allowed to know about their basic human rights. Hard labour works and even village night watchman duty were the only means to eke out a living.  Hindu religion practices such unjustified traditions.  In fact, it is a stain on humanity and such cruel practice was not justified by any other religious scriptures of the world.”

            Salwe further states; "By the grace of the Almighty, Christian political rulers have come to this country, followed by the Christian missionaries. Moved by the plight of the untouchables, they offered them a new religion, made them aware of their rights and tried to free them of their ancestral shackles of social slavery. To achieve this, they established many schools and other educational institutions for this community".

Under such circumstances, the lives of many Dalit Christians were dependent on the missionaries for a long time. Before the Independence, both Mahar and Mang Christians were victims of social injustice. The British rulers of that time, though Christians, did not contribute to the betterment of this underprivileged community. After the Independence, the Constitution of India made a provision for reservations or affirmative action to ensure upliftment of the Dalits. However the Dalit Christians continued to suffer  discrimination even in free India. While the reservations were made available to the Dalit Hindus, Dalit Buddhists and Dalit Sikhs, the Dalit Christians have been denied these facilities. ¹

Reference:

^{1) Camil Parkhe, ‘Dalit Christians: Right to reservations’, Published by Indian Society for Promoting Christian Knowledge (ISPCK), Post Box 1585, 1654 Madarasa Road, Kashmere Gate,  Delhi – 110 006 (2005)}