Salwa Judum Research Paper
Course- MASW RD – I
Title- Salwa-Judum: A War within Itself.
Submitted by- Minal Yadav
Date- 6/3/2016
Salwa-Judum: A War within Itself.
Introduction In response to the brutality of the Maoists, Salwa Judum the state sponsored people’s resistance movement’ was formed in the year 2005 in the Bastar region of Chhattisgarh. Salwa Judum means “peace march” or purification hunt in a tribal language. But in effect, it involved authorities arming tribal villagers to fight the Maoists. Salwa-Judum can be best introduced as a government or state sponsored strategy of arming tribal against tribal. Under the leadership Indian national congress party leader Mahendra Karma, Salwa Judum was quite active since the year 2005-2011.
In order …show more content…
The moist movement in India has a long history tracing back almost forty to forty-five years from now. The movement basically has its primary survival on Poverty, Disparity and Discontent among the masses. Although the uprising of the moist movement is said to be back in 1969, but in reality the origin of moist movement have a history in Telangana uprising during 1946-1951, an armed peasant uprising, the real movement reprehended by the moist party, that is communist party of India (Marxist-Leninists) or can also be called as CPI (ML). The armed peasant uprising in the Naxalbari village of west Bengal led by Kanu Sanyal in May, 1967, was one of the root of Naxalism in …show more content…
These activists of Salwa-Judum were supposed to act as guides and informers for the police but this “Peaceful Movement” took an ugly turn and reports about SPOs (Special Police Officer’s) burning villages, raping women, killing people even suspected of having sheltered Maoists. Non-tribal leaders who were mostly land-owners emerged to take leadership of the movement (Ex- Mahendra Karma) there was a radical change undergoing the movement’s prime objectives as commercialization was rumored to be a driving force for the unwarranted interventions. Villagers were threatened with burning their houses if they didn’t join the refugee camps. This was the rule of law in Dantewada and Bastar under the aegis of hollow terms like “purification hunt” and “Strategic helmeting”. Thus, now it was a need for the government to bring out a change into the policies made in favor of Salwa Judum as it stood as one of the major destroyer under the name of counter-violence against Maoist. There was a complete human rights violation taking place under the name of anti-Naxalism. As the people in Bastar and Dantewada was forced to join either Salwa Judum or the Maoist group, government came up with a new policy. Those people who were forced to shift in the camps of Salwa Judum or those people who left their lands in the search of
Title- Salwa-Judum: A War within Itself.
Submitted by- Minal Yadav
Date- 6/3/2016
Salwa-Judum: A War within Itself.
Introduction In response to the brutality of the Maoists, Salwa Judum the state sponsored people’s resistance movement’ was formed in the year 2005 in the Bastar region of Chhattisgarh. Salwa Judum means “peace march” or purification hunt in a tribal language. But in effect, it involved authorities arming tribal villagers to fight the Maoists. Salwa-Judum can be best introduced as a government or state sponsored strategy of arming tribal against tribal. Under the leadership Indian national congress party leader Mahendra Karma, Salwa Judum was quite active since the year 2005-2011.
In order …show more content…
The moist movement in India has a long history tracing back almost forty to forty-five years from now. The movement basically has its primary survival on Poverty, Disparity and Discontent among the masses. Although the uprising of the moist movement is said to be back in 1969, but in reality the origin of moist movement have a history in Telangana uprising during 1946-1951, an armed peasant uprising, the real movement reprehended by the moist party, that is communist party of India (Marxist-Leninists) or can also be called as CPI (ML). The armed peasant uprising in the Naxalbari village of west Bengal led by Kanu Sanyal in May, 1967, was one of the root of Naxalism in …show more content…
These activists of Salwa-Judum were supposed to act as guides and informers for the police but this “Peaceful Movement” took an ugly turn and reports about SPOs (Special Police Officer’s) burning villages, raping women, killing people even suspected of having sheltered Maoists. Non-tribal leaders who were mostly land-owners emerged to take leadership of the movement (Ex- Mahendra Karma) there was a radical change undergoing the movement’s prime objectives as commercialization was rumored to be a driving force for the unwarranted interventions. Villagers were threatened with burning their houses if they didn’t join the refugee camps. This was the rule of law in Dantewada and Bastar under the aegis of hollow terms like “purification hunt” and “Strategic helmeting”. Thus, now it was a need for the government to bring out a change into the policies made in favor of Salwa Judum as it stood as one of the major destroyer under the name of counter-violence against Maoist. There was a complete human rights violation taking place under the name of anti-Naxalism. As the people in Bastar and Dantewada was forced to join either Salwa Judum or the Maoist group, government came up with a new policy. Those people who were forced to shift in the camps of Salwa Judum or those people who left their lands in the search of