Well we can debate over this article, it is not really as simple as it it described, but I would like to question the author alright lets accept our scripture gave a bad impression but what about author who has constantly called us differently abled? Are we really differently abled? If not then why most of the intellectual are using this terminologies? Most of the articles we read wither from the media or individuals everybody is using terminology such as differently abled, special needs and so on hope we will aware media and other individuals not to use such terminology. So dear author Hope next time while writing articles against the discriminatory practices or provisions against person with disability you will not use terminology such as differently abled.
On 11/1/16, avinash shahi <[email protected]> wrote: > ---------- Forwarded message ---------- > From: Boopathi P <[email protected]> > Date: Tue, 1 Nov 2016 08:01:50 +0530 > Subject: {Disability Studies India} Fwd: Indian Mythology Has a > Problem With Disability- The Wire Article. > To: disability-studies-india > <[email protected]>, "AccessIndia: a list for > discussing accessibility and issues concerning the disabled." > <[email protected]>, brailleacl > <[email protected]> > > ---------- Forwarded message ---------- > From: Karthi Govarthanan <[email protected]> > Date: Mon, 31 Oct 2016 19:30:18 +0530 > Subject: Indian Mythology Has a Problem With Disability- The Wire Article. > To: "uday. ganesh01" <[email protected]>, sivaramanvvs > <[email protected]>, pathisamy <[email protected]> > > Indian Mythology Has a Problem With Disability > > BY MARTAND JHA ON 31/10/2016 > > Mythology has taught us to enable discrimination against disabled people, > portraying them negatively and telling us that they deserve it because of > sins committed in past lives. > > Sanjaya meets Dhritarashtra as his envoy for peace negotiations. Credit: > Wikimedia Commons > > It is said that one can find every aspect of life in the holy > text Mahabharata and if one doesn’t find it there, then chances are little > that one will find it elsewhere. But while it is true that > the Mahabharatacontains elements of philosophy, life, war, intellect, > passion, jealousy and treachery, one element is not discussed as it should > have been: disability. The character associated with it is Dhritarashtra, > who is negatively portrayed throughout the text. In fact, many believe that > he is to blame for the epic battle between the cousins (Pandavas and > Kauravas) because he adamantly insisted that his son, Duryodhana, should be > king after him, instead of the more worthy Yudhisthira. > > Since very few people in India have actually read theMahabharata, the don’t > know about the character of Dhritarashtra before he became king – an aspect > that has been cautiously kept hidden. Both Dhritarashtra and his > step-brother Pandu had a very cordial relationship. Pandu, being the > younger brother, held Dhritarashtra in very high-esteem – and it was > reciprocated. > > Both were disciples of the great Bhishma, their uncle who was also looking > after the administration of the kingdom since there was no king on the > throne at the time. Bhishma himself couldn’t take the throne because of a > vow he had made earlier in his life. Since Dhritarashtra was older, he was > trained to be a king, while the younger brother, Pandu, was trained as a > warrior and lead the army and become thesenapati. Bhishma trained the > brothers so the kingdom could go into safe hands. > > Bhishma’s idea was sage, because Dhritarashtra was visually impaired from > birth and thus couldn’t fight wars. He was trained in administration, > management, decision-making, delivering justice – all very important > aspects of being a king, while the aspect of war was left to Pandu, who > could militarily assist his older brother. As a team, they could have > achieved wonders. > > But when Dhritarashtra was being crowned, Vidur, the young prime minister, > who was also taught by Bhishma, objected to him becoming king. How can a > blind man sit on the throne of a king, he had argued. How could the kingdom > be a great empire if the king is blind? How could important decisions be > made on the battlefield if the king is sitting safe in the capital? > > Nobody said anything to Vidur’s questions because a king with a disability > was unprecedented. As a result, Dhritarashtra had to step down; his > disability was taken as his inability. Denied his rightful place, this > became a turning point for Dhritarashtra and guided the person he was to > become. > > After a short period of time though, Dhritarashtra was made the king > because Pandu left his throne and eventually died. It was only out of > compulsion that Dhritarashtra was accepted as king. Had he been made king > the first time around, he wouldn’t have been made as conscious about his > ‘disability’. Now, he was a ‘sloppy second’, someone’s ‘reject’ and he knew > this very clearly. Now the question is, when Dhritarashtra sat on the > throne, was the Kaurava empire anything short of a mighty empire? Was the > administration poor, were people unhappy, was justice not delivered? The > answer is no, because Dhritarashtra had people like Bhishma around him, > along with Vidur, who took care of the intricacies of administration. > > All the wrongs began to emerge later, when his son Duryodhana was born. > Dhirtarastra wanted him to be king after him, even though Duryodhana was > unworthy, simply because he wanted to ‘undo’ the injustice done to him. He > wanted to ensure that his son wouldn’t be a ‘sloppy second’ like him and > that’s why his son was raised believing the throne was his birthright. > > Nobody is born bad but it’s society which ‘makes’ or ‘breaks’ an > individual. Our society just saw the bad person Dhritarashtra became, but > turned a blind eye to what led him there. Since he was disabled, people who > have historically discriminated against differently-abled people were > further encouraged to justify their attitude towards differently-abled > people. > > One may wonder what mythology has to do in this context. Indian society is > deeply affected by our mythology and its characters. The illiterate know > about these stories. The impact of our mythology is such that people > identify with the characters and inculcate values drawn from them into > their own lives. The depiction and characterisation of disabled people in > Indian mythology is extremely negative and people have used the stories to > justify their discriminatory attitude against differently-abled people. > > The case of Dhritarashtra is not just about a disabled person has been > depicted in poor light. If one looks at the Ramayana, the character of > Manthara has also been demonised to a great extent. In fact, she has > largely been blamed for sending Rama on exile for 14 years. Manthara was > the maid of the queen, Kaikeyi, and is seen as instrumental in convincing > the queen to ask Dasharatha to grant her the two boons that he had promised > her a long time ago. Under Manthara’s influence, Kaikeyi asked the king to > make his son Bharat the next king of Ayodhaya instead of Rama. > However, some folktales point out how Manthara didn’t have anything to gain > by sending Ram to exile. Instead, she suffered heavy public scrutiny that > linked her character to her orthopaedic disability, because of which she > couldn’t stand erect. > > Mostly, our mythological texts have shown disabled people either as > powerful, cunning and mischievous characters or as beggars in a state of > extreme pain and poverty. Also, disability and mocking disability is > justified in the name of sins carried from their previous births. Rarely > can one encounter disabled characters in a positive light. One such > character was Ashtavakra, who was physically disabled since birth. Born in > a Brahmin family, he mastered the Vedasand other holy scriptures at an > early age. He was mocked by the intellectuals in King Janaka’s court on > account of his disability, where he had gone to participate in a > shastrartha(philosophical debate). > > Ultimately, he defeated his mockers and earned a lot of praise from > everyone. But this story from the Chandogya Upanishad sets a dangerous > precedent, if observed carefully. The subtext is that if you are > intellectually capable, your physical disability doesn’t matter. Then, if a > disabled person is not an intellectual, does it gives others the right to > mock his or her disability? The moral seems to be that a disabled person > has to be extraordinary to earn basic respect, a phenomenon that continues > today. > > The time has come to ask tough questions, to point out the wrong messages > which have been disseminated by these texts and to re-interpret these texts > in the light of the present day situations so that differently-abled people > are not judged by the wrong morals of our mythological texts that relegate > disability and disabled people to negativity. > > In "Rights" > Categories: Rights > > Tagged as: Chandogya Upanishad,disability > rights, Mahabharata,mythology, Pandavas and Kauravas,Ramayana. > > The Wire is published by the Foundation for Independent Journalism, a > not-for-profit company registered under Section 8. > > The Wire’s journalism is partly fundedby the Independent and Public > Spirited Media Foundation. > > > > -- > Regards > Boopathi P > PhD research scholar, > department of English Literature, > School of literary studies, > EFL University. > Hyderabad-500007 > India. > Mobile: +91-9843693951 > > -- > You received this message because you are subscribed to the Google > Groups "Disability Studies India" group. > To unsubscribe from this group and stop receiving emails from it, send > an email to [email protected]. > To post to this group, send email to > [email protected]. > Visit this group at > https://groups.google.com/group/disability-studies-india. > For more options, visit https://groups.google.com/d/optout. > > > > -- > Avinash Shahi > Doctoral student at Centre for Law and Governance JNU > > > Register at the dedicated AccessIndia list for discussing accessibility of > mobile phones / Tabs on: > http://mail.accessindia.org.in/mailman/listinfo/mobile.accessindia_accessindia.org.in > > > Search for old postings at: > http://www.mail-archive.com/[email protected]/ > > To unsubscribe send a message to > [email protected] > with the subject unsubscribe. > > To change your subscription to digest mode or make any other changes, please > visit the list home page at > http://accessindia.org.in/mailman/listinfo/accessindia_accessindia.org.in > > > Disclaimer: > 1. Contents of the mails, factual, or otherwise, reflect the thinking of the > person sending the mail and AI in no way relates itself to its veracity; > > 2. AI cannot be held liable for any commission/omission based on the mails > sent through this mailing list.. > -- we want peace not pieces. regards, Danish Mahajan Register at the dedicated AccessIndia list for discussing accessibility of mobile phones / Tabs on: http://mail.accessindia.org.in/mailman/listinfo/mobile.accessindia_accessindia.org.in Search for old postings at: http://www.mail-archive.com/[email protected]/ To unsubscribe send a message to [email protected] with the subject unsubscribe. To change your subscription to digest mode or make any other changes, please visit the list home page at http://accessindia.org.in/mailman/listinfo/accessindia_accessindia.org.in Disclaimer: 1. Contents of the mails, factual, or otherwise, reflect the thinking of the person sending the mail and AI in no way relates itself to its veracity; 2. AI cannot be held liable for any commission/omission based on the mails sent through this mailing list..
