Ideal Khap Panchayat
CAMIL PARKHE
Friday, July 23, 2010 AT 09:25 PM (IST)
Tags: Khap Panchayat, Gawaki, Camil Parkhe
What is wrong in having khap panchayats or other bodies to set norms for members of a particular community? Some recent events in north India have brought a bad name for such "extra-constitutional" bodies. Jati or jamat panchayats have been a characteristic of ancient Indian society and they have served their purpose well. The genre of the khap panchayat itself should not be condemned per se.
I recently read a souvenir, commemorating the 50th anniversary of a "gawaki" (a sort of a khap panchayat, shall we say?) in the Vasai taluka of Thane district. I was pleasantly surprised to know that a body framing rules for its community members can also play positive roles. The Pali Wadwali Christian Samaj "gawaki" of three villages -- Wadwali, Gorodi and Karijbhat -- established in 1959 has framed rules for its members to come to the aid of those in mourning following a death in the family, to felicitate successful students and to honour senior citizens on reaching age milestones like 60, 75 or 80 years.
The "gawaki" is empowered to impose a penalty in the form of fines on persons who fail to abide by its rules. To this date, its authority has not been challenged by any of the members.
Incidentally, people who follow the diktats of the "gawaki" are no illiterate persons. The community is generally called East Indians and claims to be the original inhabitants of Mumbai and Thane. Most of them are financially sound and many of them travel to Mumbai daily to earn their bread.
One of the gawaki rules is that at least one male member in each family must rush to the house of a bereaved family in the village within half an hour of the death and also attend the funeral whenever it is held. The "gawaki" offers incentives to those who contact community members on the demise of a member, may be Rs100 as petrol expenses.
Those who fail to turn up at the house of the deceased and for the funeral have to pay a fine of Rs50. The members of the bereaved family are thus saved the trouble of running around to secure the death certificate and make all the arrangement for the final rites at the church and the cemetery. The survival of the "gawaki" for 50 years speaks volumes for its utility. There are more "gawakis" functioning in other villages in the Vasai taluka. I wish the tribe of such "gawakis" may increase elsewhere too in the new avatar of housing societies, and associations of employees or communities.
CAMIL PARKHE
Friday, July 23, 2010 AT 09:25 PM (IST)
Tags: Khap Panchayat, Gawaki, Camil Parkhe
What is wrong in having khap panchayats or other bodies to set norms for members of a particular community? Some recent events in north India have brought a bad name for such "extra-constitutional" bodies. Jati or jamat panchayats have been a characteristic of ancient Indian society and they have served their purpose well. The genre of the khap panchayat itself should not be condemned per se.
I recently read a souvenir, commemorating the 50th anniversary of a "gawaki" (a sort of a khap panchayat, shall we say?) in the Vasai taluka of Thane district. I was pleasantly surprised to know that a body framing rules for its community members can also play positive roles. The Pali Wadwali Christian Samaj "gawaki" of three villages -- Wadwali, Gorodi and Karijbhat -- established in 1959 has framed rules for its members to come to the aid of those in mourning following a death in the family, to felicitate successful students and to honour senior citizens on reaching age milestones like 60, 75 or 80 years.
The "gawaki" is empowered to impose a penalty in the form of fines on persons who fail to abide by its rules. To this date, its authority has not been challenged by any of the members.
Incidentally, people who follow the diktats of the "gawaki" are no illiterate persons. The community is generally called East Indians and claims to be the original inhabitants of Mumbai and Thane. Most of them are financially sound and many of them travel to Mumbai daily to earn their bread.
One of the gawaki rules is that at least one male member in each family must rush to the house of a bereaved family in the village within half an hour of the death and also attend the funeral whenever it is held. The "gawaki" offers incentives to those who contact community members on the demise of a member, may be Rs100 as petrol expenses.
Those who fail to turn up at the house of the deceased and for the funeral have to pay a fine of Rs50. The members of the bereaved family are thus saved the trouble of running around to secure the death certificate and make all the arrangement for the final rites at the church and the cemetery. The survival of the "gawaki" for 50 years speaks volumes for its utility. There are more "gawakis" functioning in other villages in the Vasai taluka. I wish the tribe of such "gawakis" may increase elsewhere too in the new avatar of housing societies, and associations of employees or communities.
