Amithya : Story discussing Social Conflicts and Exploitation

 (Critical Study of Modern Garhwali Stories – 97)

           Let Us Celebrate Hundredth Year of Modern Garhwali   Stories

                                             Bhishma Kukreti

[Notes on social conflicts and exploitation in stories; social conflicts and exploitation in Garhwali stories; social conflicts and exploitation in Uttarakhandi stories; social conflicts and exploitation in Mid Himalayan stories; social conflicts and exploitation in Himalayan stories; social conflicts and exploitation in North Indian stories; social conflicts and exploitation in Indian stories; social conflicts and exploitation in South Asian stories; social conflicts and exploitation in Asian stories]

                  Social conflicts have been there from the time human formed societies. Social conflicts also bring exploitation or exploitation by one or groups create social conflicts. The definition of wiki states that Social conflict is the struggle for agency or power in the society. The social conflict happen when one or more actors/groups oppose other groups for certain or one goal.  

                Exploitation in society is to deprive other’s human, religious, social or economical rights. As far as Garhwal and Kumaun is concerned, there have been lesser social conflicts and social exploitation among societies than other parts of Indian due to hard geographical conditions. However, one fact is very clear that when Rajput as Panwar or Chauhan and Brahmins as Nautiyal Bahugunas, Uniyal and Dimris settled in Garhwal they started exploiting the natives (Khasya). Later on, the society had three major castes –Brahmins, Rajput and Shilpkar.  Upper castes or Bitth society deprived Shilpkars from many rights.

              One of the major differences between upper caste and Shilpkar was that Shilpkar were not allowed to us Dola-Palki  (palanquin ) for marriage procession. Due to Ary Samaj movement and freedom movement, Shilpkar understood their social right and they started struggle for their social rights. When Shilpkar started talking about their social rights there started social conflicts against exploitation by upper castes.  Riding by groom or bride in palanquin by Shilpkar became major source of social or class conflicts in Garhwal and Kumaun regions just before independence and after independence.

               Mohan Lal Negi wrote a fine Garhwali story ‘Dola Palki’. Mohan Lal Negi took this social conflict as conflicts of social values and faith. While the story ‘Amithya’ (Dhad, July 1988) story by Jabar singh Kaintura takes not using ‘Dola Palki’ by Shilpkar as major exploitation by upper castes.  The narration and depiction style of Jabar Singh Kaintura in story ‘Amithya’ clearly shows the two ways of thinking among Garhwali writers.  Mohan Lal Negi was the thinker of old values of Sanatan Dharma in India and Jabar Singh Kaintura seems to be stern supporter of Karl Marx. Being a union activist in Asoka Hotel, Delhi; Jabar SinghKaintura also brought Karl Marxism in Garhwali story.  Definitely, it maybe said the communism thinking came in Garhwali story by story writers as Jabar Singh Kaintura and Mohan Lal Dhoundiyal (both union leaders in Asoka Hotel). Kaintura portrays social conflicts and exploitation with realistic mannerism and story is one of the realistic stories of modern Garhwali fiction.  Another difference between story of Mohan Lal Negi and Jabar Singh Kaintura is that Negi’s story is idealistic and the story by Kaintura is on base of realism. The storytelling style of Kaintura is more agile and with anger.

References-

1-Abodh Bandhu Bahuguna, Gad Myateki Ganga (For stories about Social Conflicts and Exploitation)

2-Dr Anil Dabral, 2007 Garhwali Gady Parampara (For stories about Social Conflicts and Exploitation)

3-Bhagwati Prasad Nautiyal, articles on Durga Prasad Ghildiyal l in Chitthi Patri(For stories about Social Conflicts and Exploitation)

 4-Dr. Nand Kishor Dhoundiyal, Garhwal Ki Divangat Vibhutiyan, (For stories about Social Conflicts and Exploitation)

5-Notes of Prem Lal Bhatt on the Stories of Durga Prasad Ghildiyal (For stories about Social Conflicts and Exploitation)

6- Gaytri Bwe, 1985 Gadh Bharati Sanstha, Delhi, (For stories about Social Conflicts and Exploitation)

7- Bhishma Kukreti, 2012 Garhwali Katha Sansar, Sankalp, Delhi (For stories about Social Conflicts and Exploitation)

8- Bhishma Kukreti, 2012 Kathaon ki Katha, Notes on Worldwide short  stories  in Shailvani weekly, Kotdwara, Garhwal (For stories about Social Conflicts and Exploitation)

 9- Stories of ‘Katha Kumud’, Garhwali Prakashan, janankpuri, Delhi (For stories about Tragedies of Capitalism)

10-Mini short stories by Chinmay Sayar in Shailvani, Hilans Kotdwara for knowing stories about Social Conflicts and Exploitation

11-Mini short stories by Puran Pant Pathik (For stories about Tragedies of Capitalism)

12- Mini short Stories by Bhishma Kukreti in internet medium (For stories about Social Conflicts and Exploitation)

13- Minis and Short stories by Dr. Narendra Gauniyal on Internet medium (For stories about Social Conflicts and Exploitation)

14-21^st issue of Chitthi magazine, Dehradun (For stories about Social Conflicts and Exploitation)

15- Garhwali Stories in Bugyal magazine, Noida, UP (For stories about Social Conflicts and Exploitation)

(For stories about Tragedies of Capitalism)

16- Bhishma Kukreti, 2011, Adhunik Garhwali Katha Sansar in various Internet sites (For stories about Social Conflicts and Exploitation)  

Copyright@ Bhishma Kukreti, 8/9/2012

Notes on social conflicts and exploitation in stories; social conflicts and exploitation in Garhwali stories; social conflicts and exploitation in Uttarakhandi stories; social conflicts and exploitation in Mid Himalayan stories; social conflicts and exploitation in Himalayan stories; social conflicts and exploitation in North Indian stories; social conflicts and exploitation in Indian stories; social conflicts and exploitation in South Asian stories; social conflicts and exploitation in Asian stories to be continued…

Let Us Celebrate Hundredth Year of Modern Garhwali   Stories