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Sankarshan Thakur's anecdote "Still There" from "People Unlike Us", a well selected compilation of contemporary essays, poses a grave question as the country drags itself through the dawn of a new century. As a piece of civic journalism it bluntly portrays the caste oppression prevalent in several parts of India; in particular it focuses on the mass hysteria and social setup crippled by age old beliefs and long practiced customs that led to the brutal killings of two Chamar (harijans of the so called cobbler class) boys and a Jat (high born) girl in the village of Mehrana in Uttar Pradesh, India.
The underlying story is simple and is probably well known to most of us. It tells the tale of a low born boy, Brijendra and a high class girl, Roshni, who fell in love. Evidently, their families would not approve of their marriage; so they eloped. They were assisted by a friend of the boy who goes by the name of Ram Kishan. It was not long before they were caught red handed and the verdict was passed by an impromptu village panchayat, predominated by the Jats, that the outlaws should be dealt with utmost severity, for such an 'insurrection' should not be repeated in future. It was 'unanimously' decided that the prisoners should be hanged. Roshni had the privilege of getting an exemption, being high born, had she disguised her elopement as abduction. But she chose to be by her lover and courted death.
The incident took place in March in the year 11. The author had visited Mehrana village the morning after the hangings took place, but it was not the viciousness of the incident that shocked him. The author was struck by the apathy of the villagers and their disclamation of the fact that they have actually committed a crime - not one but three murders. He was made to realize by the commoners that what was done was necessary to safeguard the age old custom of Jat superiority. The village was not remorseful of its dishonorable past; it was beaming with a sense of achievement for it had set up an instance against any menace to their carefully preserved myths and traditions. The sound of mourning for three tender lives got lost in the resounding of "jayjaykar" for a 'pious' act.
The incident passed quite unnoticed from the rest of the world. It was purposefully suppressed by the ruling political parties in fear of losing the votes of the huge Jat community. The court proceedings were also withdrawn shortly. Rumors abound, but the fact remains that the criminals of 11 like Mangtu Pahalwan, Mukhiya Nawal Singh, Nirtu, Pritam, Tulsi Ram still roam free.
Almost a decade elapsed after the incident when the author revisited Mehrana with a view of penning down the changes that he anticipated might have crawled in, with time, in this remote village and its people. He knew that the new 'sarpanch' of the village was a Chamar and so he went to meet him. But his notions were shattered the very moment the new 'sarpanch', Gangaram Chamar, made his appearance from his dilapidated hut at the outer fringes of the village. The rest of the story, the superficial air of superiority of Gangaram, the sense of impotency of the Chamar community that gathered round Gangaram's hut, the Jat proclamation "….what happened was right and just and it will happen again if those bloody untouchables dare to cross our path and touch our women…", revealed that this new 'sarpanch' is more a mere reflection of reservation under the 7rd Amendment rather than democratic politics, as he remains helpless in the face of Jat power. As the villager's explain, "Never again will a Chamar boy dare to violate the social order." The message of caste superiority remains unimpaired. The message of Jat dominations reverberates as Mangtu Pahalwan, one of the accomplices of the 11 hangings, boastfully declares "jab pratha todi jaati hai to kisi na kisi ko dand bhugatna padta hai".
The point of the document written by Sankarshan Thakur is not in despising the high born Jats for their barbarous acts, nor in portraying the pathos of the ever oppressed Gangaram Chamar, Inder Sain Jatav or the like. The moral of the story is something beyond that. It is something that remained intangible, obscure to the privileged world that kept itself largely alienated from the ongoing onslaughts on the marginalized people whose stories never struck headlines; whose day to day struggle for a meager existence got suppressed under the hullabaloo of dirty politics and cheap diplomacy.The moral of "Still There" is sealed in the fates of those hardscrabble lives whose world never metamorphosed. The banyan tree from where Brijendra, Roshni and Ram Kishan were hanged stands upright in Mehrana, basking under the sun of the 1st century. Maybe it is an epitome of achievement for the villagers; but to the rest of the world it divulges the inability of our so often boastfully proclaimed light of knowledge to penetrate even skin deep into the darkness that lingers in the mindsets of the people we had no time for. The superficial reservations and the Amendments made in the Constitution went on to strengthen the hands of a privileged few who could camouflage aptly. For the hapless majority, actually, nothing changed.
In the concluding few paragraphs of the article the author has pointed out that according to the myths Mehrana was the paternal home of Yashoda, foster mother of Lord Krishna. Nandagaon, Krishna's paternal home, is a walk from Mehrana. Other towns of mythical fame like Mathura, Vrindaban, Goverdhan are also nearby. The Radha-Krishna amour is a love legend of all times. Yet it is unfortunate that the land that cradles the saga of extra marital love also served as the ground where three budding lives were prematurely terminated for indulging in a 'forbidden affair'. The little boy of the 1st century, who ran round and round the infamous banyan tree pointing to the branches from where the bodies were hung and narrating to the author the entire chronicle down to the minute details, was not even conceived when the hangings of March 11 occurred. "Yet he knew everything".His environs have etched the story in his mind, his parents and grandparents probably have taught him to take the lessons of the stringent social rules that one should never dare to disobey and his instincts have forced him to follow the same antediluvian practices blindfolded, without seeking the reasons for doing so. The story has gained the same status in his mind as the love lores of the mythical Krishna and Radha thereby thriving on for all the years to come.
There was a crime committed on the 17th of March, 11 by a group of less literate people, who did not care what the world around had to say, as they went on their way of preserving traditions. Crimes are being committed by the educated elites each time when an innocent, vulnerable mind is entangled in narrow boundaries of communalism and fake superiority in front of their empire of progress and change built on the pillars of reason, intellect, and above all, free and independent thinking.
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