Tuesday, 29 October 2013

People wish to work for the benefit of PARDHI SAMAJ  can join in hand with us.We are campaigning and running our different programs in different areas of our country.We are working to bring PARDHI SAMAJ into the main stream of our society.We are conducting free computer literacy camps and employment exchange  programs for the progress of PARDHI SAMAJ.
            I humbly request for the sake of mankind please contribute towards the growth and development of this weaker section of our society.People who are really interested and wanted to be a part of this noble cause you can contact me  on below mention email address.
If you have any request or suggestion please share with us.We need your support. 
Thanking you.

Contact: Ajay k chavan
Email Id: ajaykchavan25@gmail.com

Monday, 9 January 2012

PARDHI SAMAJ

History shapes a society's perception of itself which is why, even after sixty years of Independence, the Pardhi community still bears the stigma of being branded as criminals, and is forced to live in isolated, economically disadvantaged areas. Having fought for Maharana Pratap against Moguls, originally the community had been displaced from their homeland due to Mogi intolerance after the defeat of their king. Till date, these communities find refuge in remote regions of Maharshtra, prominently in Khandesh, Vidarbha, Marathwada, Pune, AhmadnagarJ Solapur and some areas of Mumbai. The Pardhi community is known by various names in various regions. In Pardhi language they are called Waagharis. Several sub-castes of Pardhi community such as Rajput Pardhi, Faase Pardhi, Gaay Pardhi, Bhil Pardhi, Raj Pardhi, Langot Pardhi, Harar Pardhi, Paal Pardhi, Dhangar Pardhi, Ghod Pardhi, Ghisaadi Pardhi, Maang Pardhi, ShikaJ Pardhi, Lamaan Pardhi, Chiche Pardhi, etc, still lead unstable nomadic lives.
During the struggle for Independence in 1857, those tribal communities that were living in the forests played an important role in putting up an unrelenting resistance against the British. Foremost among them were the Bhil, Rasmoshi, Pardhi, Berad, etc. As a result of their rebellion against British, they were branded 'criminal' under British law. Gradually they were isolated and restricted from entering the social realm and thus, got deeply estranged from the society. Due discrimination, extreme poverty, lack of education, employment and social ethics, the were compelled to lead a life of crime and hunt for food. Due to poor incomes, malnutrition is still prevalent, especially in women and children. Access to basic health services gets severely curtailed due to distances and expenses of medication involved. This social rift has forced the tribe to remain entrenched in practicing savage, primitive and orthodox customs.
The injustice against tribal does not end with unjust labeling of their communities as ‘criminal’ and the subsequent social prejudice. When India gained independence, the regularization of lane and forest acts conveniently transformed the homes of these tribal communities into land grants and holdings. The ultimate reason why they still wander in forests, living an unstable nomadic life is because they have nowhere to call home.


PROPER UTILISATION OF INBORN QUALITIES IN PARDHI COMMUNITY
INBORN QUALITIES
PROPER UTILIZATION
Daring
Involvement in sports, De fence services, and social activities.
Organization
Develop leadership qualities, use in administrative and service sectors.
Resistance
Resistance used in crimes be diverted towards constructive works.
Hunting skill
Skills used in hunting and thefts be used n sports defense and collective or group undertakings. In-prat dignity.
Sharp Intellect and Infallible Decision making
Sharp intellect and infallible decision making used in constructive works
Assignation in social life
The Pardhis use certain assignations in crimes and social life so strictly out of which honesty maybe transformed in the use of social development and change



Inborn and traditional skills
and art qualities
Dance, folk singing artistic works making things form and knowledge of plant medicines be used for others


The view of the towards the Pardhi Community Which has been forced to lead a life of crime since the British rule, has not yet changed. They are participate in the national stream as they do not have a stable life and occupation. In the Absence of education and co-operation of rest of the society, this community is still leading a savage and criminal life according to their primitive beliefs.

Those Pardhis found accused have to spend their money in court matters. The remaining money is spent by them foe religious matters due to their belief that they have been acquitted by the court by the grace of god and in this way, they become indebted. Again to come out of this debt,he turns towards crime. Education the only alternative to change this life style.


BACKWARD BELIEFS AND TRADITIONS OF THE PARDHI COMMUNITY

Living with the disgrace of being called criminals, and having non co-operation and detachment form the rest of the society, the Pardhis are a victim to traditional beliefs and superstitions. The rituals practiced by them right from the birth of a child till its death savage or primitive. Aradical change needs to be brought about in this, which cannot be possible without education.Earlier in the Pardhi community , hatras (pilgrimages) human sacrifices used to be offered. Instead of this, now they offer goats. At that time they used to deep-fry puris(small chappatis) from the boiling oil with bare hands. Due to such Barbarian blind faiths regarding gods and goddesses, their progress has been barred.

                                                                                                                                                                 
*History of Paradhis*

The Paradhi community is labeled as ex-criminal tribes on one side and is struggling to stand on its own feet on the other. The Paradhis have many sub-castes like Fase-Paradhi, Gav-Paradhi, Berad-Paradhi, Gay-Paradhi, Chita-Paradhi etc.
All of them were declared criminal Tribes except the Gav- Paradhis, who had taken to farming and settled well during British rule having a good population in Amravati District. They have given up hunting and very few have now guns. Fairly well educated, they are in Government employment in good numbers.
Their culture and civilization is changing fast with the changing times. Their traditional apparel used to be a 'pheta' (head dress) and 'langoti' (loin cloth) only. But things are now changing.
They worship nature and the goddesses more than the gods. They worship 'dhani' and 'jorane' by sacrificing goats.
There are only three surnames among them -- Chauhan, Pawar and Solanke. There is no inter-marriage within a surname. Marriage system resembles that of other castes.
Their language is akin to Hindi that is spoken in rural Gujrath and Rajasthan. They claim descent from Rana Pratap and Prithwiraj Chauhan and original home in Gujrath and Rajasthan. Their colonies are on the outskirts of towns.
The term "adivasi" denotes their 'political and social' identity. The terms indigenous and aboriginal are used by the Imperial States to enslave whole of Africa. In India, what the British could not do, was done by Independence. In the name of 'development', Adivasis are uprooted exploited and again 'rehabilitated' and this is called story of success in modern India. The strong edifice of modern India has lives of millions of Adivasis trenched under its foundation.
In the definition of modern India, an Adivasi means backward, having queer traditions, illiterate and devoid of history. Some of those who made this definition take refuge by calling then 'girijan' (dwellers of hills) or 'vanvasi' (dwellers of forests). They are already removed from the fields of arts and literature.
Because of these misunderstandings, Adivasis are faced with the problem of Identity Crisis. The reply to this question will be given by the now awakening Adivasi through the medium language in the modern terms, but still all traditions and customs would be its inseparable part.

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