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[三傻主演還記得嗎]阿米爾·汗在印度媒體發(fā)表了一篇題為《只要還

整理時(shí)間:2012-07-20 15:20 熱度:°C

阿米爾·汗(Aamir Khan)印度寶萊塢著名演員。他最近在印度媒體發(fā)表了一篇題為《只要還存在賤民,印度就不可能成為超級(jí)大國(guó)》的評(píng)論。他提到了圣雄甘地為讓印度賤民擁有平等權(quán)利而所做的努力,為什么圣雄甘地要對(duì)廢除印度賤民身份或者消滅基于種姓的歧視賦予如此大的重要性呢?因?yàn)橛《荣v民明顯與圣雄甘地的自由愿景不相容。此外,阿米爾還提到了手工廁所清潔工在印度的存在,這種不人道的做法令他感到驚愕。
   
   原文標(biāo)題:Can’t be a superpower as long as untouchability exists龍騰網(wǎng)版權(quán)所有
   原文鏈接:
   
   印度種姓制度下的賤民
   
   
   In a number of ways, Gandhiji was different from other freedom fighters and leaders of the time. One difference was that he gave equal importance to one more fight along with the struggle for independence, and that is, the emancipation of those ostracised as “untouchables.” Gandhiji’s work against untouchability began in South Africa around five decades before our independence. After his return to India, an incident at his Kochrab Ashram near Ahmedabad shows us how much importance he gave to the concept of equality between castes. The year was 1915. Thakkar Bappa, a close associate of Gandhiji, sent a Dalit by the name of Dudha Bhai to live in the ashram. Everyone in the ashram, including Kasturba, was opposed to this, and this was specifically due to Dudha Bhai’s status, as deemed by the caste hierarchy. Gandhiji made it clear that Dudha Bhai would not leave the Ashram. Anyone who was not comfortable with this was free to leave. He was informed that no one would agree and that even the funding for the ashram might stop. Gandhiji was undeterred. He was ready to shift his ashram to the Dalit basti, he said, even if it meant that his ashram would have only two members, namely Dudha Bhai and himself. Finally everyone turned around, except Gandhiji’s sister Gokiben, who left Kochrab as a result of her brother’s firm stance, never to return.
   
   在許多方面,圣雄甘地與當(dāng)時(shí)其他自由斗士和領(lǐng)袖不一樣。其中一個(gè)不同之處是他給另一場(chǎng)斗爭(zhēng)賦予的重要性等同于獨(dú)立斗爭(zhēng),即解放印度賤民。獨(dú)立前50年左右,圣雄甘地解放賤民的斗爭(zhēng)開始于南非;氐接《群,發(fā)生在阿默達(dá)巴德附近Kochrab靜修院的一個(gè)事件向我們表明他對(duì)種姓平等的概念所賦予的重要性是多么大。1915年,圣雄甘地的親密伙伴巴帕塔迦爾把一名叫Dudha Bhai的達(dá)利特送到靜修院住。靜修院里包括卡斯特芭在內(nèi)的的每個(gè)人都表示反對(duì)(三泰虎注:圣雄甘地13歲時(shí)就娶10歲的卡斯特芭為妻)。特別是反對(duì)的原因在于Dudha Bhai在種姓制度下被認(rèn)可的地位。圣雄甘地明確表示Dudha Bhai不會(huì)離開靜修院。如果有誰(shuí)對(duì)此感到不舒服,可以自行離開。他被告知沒(méi)有人會(huì)同意,甚至他的靜修院所接受的資金來(lái)源也可能被停止。圣雄甘地沒(méi)有被嚇住,他表示準(zhǔn)備把自己的靜修院轉(zhuǎn)變成達(dá)利特人的貧民窟,即使此舉意味著靜修院只有兩個(gè)成員,即Dudha Bhai和甘地本人,他也要這樣做。最終,除了甘地的妹妹Gokiben因其兄長(zhǎng)的堅(jiān)定立場(chǎng)而離開Kochrab靜修院并再也沒(méi)回來(lái)之外,其余人都改變了意見。
   
   Why did Gandhiji give so much importance to the removal of untouchability, or discrimination based on caste? Let’s reflect on that for a moment. I think it is because the freedom he was fighting for was not just political. He did not merely want a different set of people in the corridors of power. Freedom for him meant freedom for each and every citizen of India. A freedom that could only be born from genuine equality, and the protection of the dignity of every Indian. Untouchability was clearly incompatible with his vision of freedom.
   
   Working together
   
   Today, many of us have a vision of what our country should be, what it can be, what India’s rightful place in the world is. Many of us dream of India becoming a superpower. But can this ever happen in a country where society is so fractured; where walls divide us? Can we ever achieve our vision if we don’t believe in a shared social good? A common vision?
   
   為什么圣雄甘地要對(duì)廢除印度賤民身份或者消滅基于種姓的歧視賦予如此大的重要性呢?讓我們想一下吧。我認(rèn)為原因出自于他所爭(zhēng)取的自由不僅僅是政治層面上的,不只是想要換另一套領(lǐng)導(dǎo)班子。對(duì)于他來(lái)說(shuō),自由意味著每一個(gè)印度公民能享有自由,是那種生而平等的真正自由,是那種能夠保護(hù)每個(gè)印度人尊嚴(yán)的自由。印度賤民明顯與他的自由愿景不相容。
   
   齊心協(xié)力
   
   今天,我們中有許多人會(huì)想象我們國(guó)家應(yīng)該是怎么樣的,可以成為怎么樣的國(guó)家,印度在世界上的應(yīng)有地位等。許多人夢(mèng)想印度成為一個(gè)超級(jí)大國(guó)。但是在一個(gè)社會(huì)被割裂的國(guó)家里,超級(jí)大國(guó)之夢(mèng)能否實(shí)現(xiàn)呢?如果我們不相信共享的社會(huì)福利,那么我們的愿景是否能實(shí)現(xiàn)呢?共同的愿景?
   
   What do I mean when I say shared social good?
   
   Public property is a shared social good, a street or a road is a shared social good, our public health system is a shared social good. Unfortunately we are so fractured that we don’t see all this as ours. No wonder we throw garbage on our roads because we don’t really see the road as ours. We are not interested in our public health system because we don’t really see it as ours, which is why it is in a shambles. We can have a shared common goal, or a shared vision, only if we as a people are one.
   
   Our forefathers who wrote the Constitution of our country, led ably by Dr. Babasaheb Ambedkar, have clarified and laid down their vision for us — a vision of a country where all are equal. Where brotherhood and fraternity are pillars of our Constitution. Our leaders have shown us the way. They have laid down laws that tell us that discrimination based on caste and religion is illegal. Now, we have to find place in our hearts to follow them. We also have to find place in our hearts to accept that discrimination between people is against the very concept of humanity.
   
   To be a cohesive team, and to have a common, shared vision, we have to start by first accepting that we have built up differences, walls, barriers. Then, we have to start working towards removing these differences. For example, there are umpteen housing societies all across the country which don’t sell houses to either Dalits or Muslims or Hindus or Christians or Sikhs, or to people from a different caste. This kind of petty thinking has to be done away with. And perhaps a great way to start making amends and moving in the right direction is to start with our children. Let us not sow the seeds of separation in our children. Let us not teach them the lessons of differences that we have been taught. And maybe if we stop practising these differences, in the innumerable ways that we do, then these divisions will not percolate to our children.
   
   我所說(shuō)的共同社會(huì)福利指的是什么?
   
   公共財(cái)產(chǎn)是共同社會(huì)福利,一條街道或者公路是共同社會(huì)福利,我們的公共衛(wèi)生體系是共同社會(huì)福利。不幸地是,我們處于如此割裂的社會(huì)里,以致于我們并不把這些當(dāng)做我們的共同社會(huì)福利。難怪我們?cè)诠飞蟻y扔垃圾,因?yàn)槲覀儾⒉徽娴陌阉醋鍪枪餐鐣?huì)福利。我們對(duì)共同衛(wèi)生體系不感興趣,因?yàn)槲覀儾⒉徽娴陌哑洚?dāng)做共同社會(huì)福利,所以它一片混亂。只要我們?nèi)诤铣梢粋(gè)民族,我們就可以有共同的目標(biāo)或者共同的愿景。
   
   我們的祖輩在安貝德卡博士的領(lǐng)導(dǎo)下撰寫了憲法,為我們澄清和鋪設(shè)了人人平等的愿景。兄弟情誼和友愛是憲法的支柱。我們的領(lǐng)導(dǎo)人給我們指明了道路,為我們奠定的法律表明基于種姓和宗教的歧視是非法的。如今,我們必須發(fā)自內(nèi)心遵從這些法律,還必須真心接受這樣的觀念,即歧視別人是反人類的。
   
   為了組建一個(gè)富有凝聚力的團(tuán)隊(duì),為了擁有一個(gè)共同的愿景,我們必須首先承認(rèn)我們建立了差異、禁閉和障礙。然后,我們必須開始消滅這些差異。比如,全國(guó)有無(wú)數(shù)居住社團(tuán)并不把房子賣給達(dá)利特、或者穆斯林、或者印度教徒、或者基督徒或者錫克教徒等來(lái)自不同種姓的人。此類小家子思維必須被廢除。從我們的孩子教育開始,或許是很好的修訂方法和正確方向。讓我們不要在孩子身上播下分離種子,讓我們不要教孩子我們被教授的差異化。也許如果我們以無(wú)數(shù)種方式來(lái)阻止差異化對(duì)待,那么種姓分隔就不會(huì)滲透到我們的孩子中。
   
   Manual scavenging
   
   When I speak of a shared vision, of a shared common good, I am reminded of my own shortcomings in this regard. One of the most heartbreaking encounters for me was listening to Mr. Bezwada Wilson speak about manual scavenging. Words fail me. I am ashamed to admit that it was as late as last year, at the age of 46, that I came to recognise and actually see the existence of manual scavenging. At this late age, for the first time I felt the horror and inhumanity of it. How could I have for 46 years accepted, without batting an eyelid, the fact that some of our countrymen are made to clean the excreta of others with their hands as a means of survival? That they have no means of escape from it because of the caste that they are born into? Why didn’t I notice or react to this earlier? Not because it wasn’t happening around me. No. I did not notice it because I guess I had grown so used to seeing it around me right from my childhood that it didn’t seem unusual to me! And as I was not the victim, the horror and injustice of it probably did not occur to me. I am afraid I am guilty of this insensitivity. How can I even think of a shared common good as long as manual scavenging exists?
   
   Well, having reacted to it now, I think it’s high time I do something about it. Because, I do believe that we should work towards a shared common good, a shared vision, a dream which can belong to all Indians.
   
   提起共同愿景和共同福祉,我想起自己在這方面的缺點(diǎn)。其中一個(gè)最令我心碎的經(jīng)歷是傾聽本瓦達(dá)威爾遜先生有關(guān)人力清潔廁所的演講。我無(wú)法用語(yǔ)言表達(dá)。我羞于承認(rèn)自己46歲了才認(rèn)識(shí)到和真正看到人力清潔廁所的存在。我年齡這么大了才首次感覺它的恐怖和不人道。46年了啊,我怎么現(xiàn)在才泰然自若接受這樣的一個(gè)事實(shí),即我們的一些國(guó)人為了生存而被迫用雙手去清除別人的排泄物。他們沒(méi)有逃避途徑的原因是其天生的種姓嗎?為什么我沒(méi)有更早注意到這個(gè)事實(shí)?并不是我周圍沒(méi)有發(fā)生這樣的事情。我猜自己之所以沒(méi)有注意到,原因是自打童年時(shí)期我就司空見慣了,并不覺得有什么不尋常!由于我不是受害者,所以恐怖和不公平并沒(méi)有發(fā)生在我身上。恐怕我對(duì)自己的感覺遲鈍抱有罪惡感。只要手工清潔廁所還存在,我又怎么能考慮共同福祉呢?
   
   既然我現(xiàn)在反應(yīng)過(guò)來(lái)了,我想該就此做些事情了。我確實(shí)認(rèn)為我們應(yīng)該為了共同福祉、共同愿景、以及屬于所有印度人的夢(mèng)想而一起努力。
   
   以下是印度網(wǎng)民的評(píng)論:
   
    from: Raveendran Chinnasamy
    Posted on: Jul 9, 2012 at 08:08 IST
   
    We have to make the low caste people to educate. If they are educated then no one will feel that they are untouchable. The government should punish the people who makes the difference among the people.龍騰網(wǎng)版權(quán)所有
    Always we do tell like this only. But why can't we do something instead of depending on government or on the some other higher officials? Think once.
   
    我們必須讓低種姓人民接受教育。如果他們接受了教育,那么沒(méi)人會(huì)認(rèn)為他們是不可接觸者。政府應(yīng)該懲罰那些在人們中間制造差異的人。
   
    我們一直都只是如此抱怨。與其依靠政府或者一些高級(jí)官員,為什么我們?yōu)榇俗鲂┦虑槟?想一下吧?br />   
    Satyamev Jayate on Manual Scavenging:- Even though the government has
    already declared Manual Scavenging illegal by passing the Act,
    existence of such inhuman practice is still there in our society. The
    Act or the Law is not the solution of this growing problem…
    Government’s Law coupled with effective welfare schemes and commitment
    to meet the deadlines will be the best ways to deal with the
    situations. This societal problem should not be left with government
    itself to handle, we the common citizens must come forward and work in
    tandem, accepting the problems of our owns not of a particular caste or
    community, lend our helping hands to stop the Manual Scavenging
    practiced as a means of survival.
    And also need to create an atmosphere for scavenging professionals to
    lead normal human life. They must be taught either formally or
    informally that carrying or gathering human excreta are inhuman and
    even health hazards.
    from: Rajeev Kumar
   
    Posted on: Jul 9, 2012 at 08:42 IST
   
    即使政府已經(jīng)通過(guò)人力清潔廁所是非法的法案,如此不人道做法仍然存在于我們社會(huì)。法案或者法律并非此類越來(lái)越突出問(wèn)題的解決辦法...政府法律結(jié)合有效的福利機(jī)制和按期完成的承諾是處理此類情況的最佳方法。這個(gè)社會(huì)問(wèn)題不應(yīng)該留給政府來(lái)應(yīng)對(duì),我們普通公民必須站出來(lái),大家一起戮力同心,承認(rèn)我們的問(wèn)題不屬于特定種姓或者特定群體,伸出我們的援助之手,阻止人力清潔廁所成為一個(gè)生存之道。
   
    此外,需要為專業(yè)廁所清潔工營(yíng)造一種過(guò)正常人類生活的氛圍。必須正式或者非正式地教他們,即用手收集人類排泄物是不人道的,甚至?xí):】怠?br />   
    Great work! Mr Amir. This is an eye-opener and something of which we all
    are guilty of.
    from: misha
   
    Posted on: Jul 9, 2012 at 08:46 IST
   
    做得很棒!阿米爾先生。真是令人大開眼界,我們都應(yīng)該為此感到內(nèi)疚。
   
    No doubt untouchability still exist in India Whether it is educationally developed state or backward state..Indian educational system has serious flaws in this regard..Reservation alone will not solve the purpose..a moral obligation of every human being is to respect the personality irrespective of their caste and creed..but People who belong to lower caste should also take the responsibility and should come forward and should not be under estimated...
    from: PRATEEK GUPTA
   
    Posted on: Jul 9, 2012 at 09:06 IST
   
    毫無(wú)疑問(wèn),不管是在教育發(fā)達(dá)的邦,還是教育落后的邦,印度仍然存在不可接觸者。印度教育體制在這方面有嚴(yán)重缺陷。僅憑預(yù)留制并不能解決問(wèn)題。每個(gè)人應(yīng)盡的道德義務(wù)是尊敬來(lái)自任何種姓和人種的人。但是低種姓人也應(yīng)該負(fù)起責(zé)任,應(yīng)該站出來(lái),不應(yīng)該被忽視...
   
    The point is well made but what is the solution? Legal remedies have mostly failed to eliminate these evil practices. Maybe a special incentive in jobs, education for inter-caste marriages can be given but seems largely unworkable in a conservative society like ours. Similarly mixed-housing, if provided a legal cover, may help building a more cohesive and inclusive society. But ultimately its the attitudinal change which has to happen, and it can't be forced. In long-term, universalisation of education, skill-development for gainful employment and mobility due to economic growth is the best bet.
    from: sanjay singh
   
    Posted on: Jul 9, 2012 at 09:06 IST
   
    觀點(diǎn)很明確,但是解決辦法是什么?法律救濟(jì)在消滅這些邪惡做法方面大體上是失敗了。也許可以給以工作上的特殊激勵(lì)和跨種姓婚姻,但在我們?nèi)绱吮J氐纳鐣?huì)里似乎不大有效。類似地,混合居住可能幫助打造一個(gè)更加有凝聚力和包容性的社會(huì)。但是最終還是需要人類態(tài)度上的改變,這可是強(qiáng)迫不來(lái)的。從長(zhǎng)期來(lái)看,普世化教育、技能就業(yè)和隨著經(jīng)濟(jì)發(fā)展而來(lái)的人口流動(dòng)等是最好的辦法。
   
    Given that manual scavenging is outrageous should we not stop it RIGHT NOW !!!
   
    Why are we still writing and discussing - do we need a committee to discuss on this.
   
    Pathetic - Amir people like you who have the influence must see to it that state govts do the needful - please don't stop at writing, which in itself is no doubt a great service.
   
    Thank you
    from: Sankar
   
    Posted on: Jul 9, 2012 at 09:47 IST
   
    鑒于手工清潔廁所是駭人的,難道我們不應(yīng)該立即停止這樣的行為嗎!
   
    為什么我們?nèi)匀辉谟懻,我們需要一個(gè)委員會(huì)來(lái)討論這個(gè)事情嗎。
   
    可悲——諸如阿米爾等有影響力的人必須務(wù)必讓政府急其所需。請(qǐng)別老是在這里大書特書,其本身肯定不會(huì)帶來(lái)很大的效果。
   
    though I appreciate the main topic of this article, what I fail to
    understand is a couple of things
   
    a. what makes a country super-power? what do people really mean when
    they say a country as a super-power?
    b. and why is each and everything tied up to being a super-power.
   
    just being cynical, didn't USA become a super power with
    untouchability having been practiced for decades.
   
    please lets not mix each and every social indicator with a super-
    power. Every one have their own definition of being super-power. For
    one I don't believe India can never be a "economic" super-power.
    from: arun mony
   
    Posted on: Jul 9, 2012 at 09:58 IST
   
    雖然我欣賞本文的主旨,但是我無(wú)法理解幾個(gè)問(wèn)題:
   
    1、是什么讓一個(gè)國(guó)家成為超級(jí)大國(guó)?當(dāng)人們說(shuō)一個(gè)國(guó)家是超級(jí)大國(guó)時(shí),這些人所指的真正意思是什么?
   
    2、為什么超級(jí)大國(guó)要牽扯進(jìn)每一件事情。
   
    諷刺地是,賤民(黑奴)在美國(guó)存在了數(shù)十年,美國(guó)不也成為了超級(jí)大國(guó)嗎!
   
    請(qǐng)不要把每一個(gè)社會(huì)指標(biāo)混入超級(jí)大國(guó)的定義。每個(gè)人對(duì)超級(jí)大國(guó)都有其自身定義。對(duì)于我來(lái)說(shuō),我不相信印度永遠(yuǎn)不會(huì)成為一個(gè)“經(jīng)濟(jì)”超級(jí)大國(guó)。
   
    "Love Marriage" is a solvent which can dilute the two unacceptable
    practices in our society namely dowry and caste system.
    from: Mano
   
    Posted on: Jul 9, 2012 at 11:05 IST
   
    “愛情婚姻”是可以淡化我們社會(huì)里嫁妝和種姓制度這兩種不可接受行為的解決辦法。
   
    @Sanjay Singh - Solution is within us. If every person changes himself/herself and try to change their own family then change will be visible.
    from: Maulik Chandya
   
    Posted on: Jul 9, 2012 at 11:35 IST
   
    解決辦法在于我們內(nèi)部。如果每個(gè)人都改變自己看法,并努力改變家人的看法,那么變化會(huì)是顯而易見的。
   
    Dear Mr. Khan, On the broader topic of the episode - casteism, I feel
    that the team should have covered the views of the economically poor
    upper caste people too. The story covers only poor dalits and not the
    rich lower caste people who continue to exploit the system by getting
    seats for their sons/daughters who might not even qualify otherwise.
   
    Lower caste people atleast have a ladder called "Reservation" that
    they can use to uplift themselves. The upper caste people dont even
    have that - the same argument holds true for the upper caste too -
    "Why should we suffer now".
   
    The problem starts with the Government - all the Government form asks
    for "Caste". If the Government is hell bent upon removing casteism,
    they should first stand corrected. They should also work towards
    creating a reservation system that will take into account only the
    economic (and NOT caste) status of a person. Till the time vote bank
    politics exist, caste based reservation will continue to exist.
    from: JR
   
    Posted on: Jul 9, 2012 at 11:40 IST
   
    親愛的可汗先生,就本節(jié)的更廣泛主題——種姓制度,我認(rèn)為團(tuán)隊(duì)也應(yīng)該顧及高種姓中的窮人。本篇只涉及貧窮的達(dá)利特,沒(méi)有涉及富有的低種姓人。這些富有的低種姓人繼續(xù)利用預(yù)留制為其沒(méi)有資格的兒女獲得職位。
   
    低種姓人至少有一個(gè)叫做“預(yù)留制”的梯子讓其往上爬。高中行人甚至沒(méi)有。同樣的論點(diǎn)對(duì)于高種姓人來(lái)說(shuō)也是正確的——“為什么我們現(xiàn)在受苦”。
   
    問(wèn)題開始于政府。所有的政府都會(huì)問(wèn)及“種姓”。如果政府決心消滅種姓制度,那么他們應(yīng)該首先擺正立場(chǎng)。他們應(yīng)該建立一個(gè)基于經(jīng)濟(jì)狀況的預(yù)留制。只要票倉(cāng)政治仍然存在,基于種姓的預(yù)留制就會(huì)繼續(xù)存在下去。
   
    Caste and untouchability are one thing, and practices like manual scavenging are another. The latter can be eliminated if the government acts tough and wields the stick mercilessly. But as it was found in Vidarbha (article in The Hindu), even people who had no financial compulsion were voluntarily continuing on the job! Strange. On the other hand, caste will go away only with education of the mind. Because, here both the oppressor and victim are responsible. While the oppressor feels superior for no reason, the victim adapts double standards. A well-to-do "backward" citizen (be in BC, SC, ST, anyone) should stop enjoying reservations. Else, they are perpetuating the very system they blame.
    from: Ramana Murthy
   
    Posted on: Jul 9, 2012 at 11:48 IST
   
    種姓和賤民是一回事,諸如人力清潔廁所等行為是另外一回事。如果政府雷厲風(fēng)行,那么后者就會(huì)消失。但正如在維達(dá)爾巴所發(fā)現(xiàn)的那樣,連沒(méi)有經(jīng)濟(jì)壓力的人都自愿繼續(xù)從事這樣的工作!真是奇怪。另一方面,只有思想教育才能讓種姓消失。壓迫者和受害者都負(fù)有責(zé)任。壓迫者認(rèn)為其天生就是優(yōu)越的,受害者則采取雙重標(biāo)準(zhǔn)。富裕的“落后”公民不應(yīng)該享受預(yù)留制。否則,他們就是在保持他們所指責(zé)的制度。
   
    The Indian sub-continent is not a land where rich and poor reside. This
    is a country of touchables and untouchables, high-castes and low-
    castes, pure Brahmins and impure Chandalas. The poor can hope to shed
    his poverty tomorrow, but how can an Untouchable ever become a Brahmin.
    So, the whole societal structure needs to be done away with; if we ever
    wish to be one, the notions of high and low via the mere accident of
    birth should not remain. And the only and the greatest impediment to
    that is religion - the fetter that enslaves us.
    from: Vicky Chandra Ranjan
   
    Posted on: Jul 9, 2012 at 12:04 IST
   
    印度次大陸不是富人和窮人居住的地方,而是可接觸者和不可接觸者、高種姓和低種姓、婆羅門和賤民所居住的國(guó)家。窮人可以期待明天能夠脫貧,但是一個(gè)不可接觸者如何能成為婆羅門。所以,需要廢除整個(gè)社會(huì)結(jié)構(gòu)。如果我們真的想這樣做,那么僅憑出生來(lái)確定的高種姓和低種姓觀念不應(yīng)該繼續(xù)存在。唯一和最大的阻礙是束縛和奴役我們的宗教。
   
    My experience after visiting USA,Canada and living in Africa long time,NRI working in different countries are not at all particular about casteism especially unaccountability is not heard of.Even in social gathering friends from different countries mix up as Asians (Desi)without indulging in dirty political talks.The day we land up in India every problem starts.If I allow my cook to sit with me at dining table as we do abroad,my Indian friends will prefer to leave without having meals.Although, we are following WEST but to the full like equal treatment for all citizens.
    from: Ravindra Raizada
   
    Posted on: Jul 9, 2012 at 12:21 IST
   
    就我參觀美國(guó)和非洲以及在非洲的長(zhǎng)期生活經(jīng)歷來(lái)看,工作在各國(guó)的海外印度人并不特別留意種姓制度,特別是沒(méi)聽說(shuō)過(guò)什么不負(fù)責(zé)任的事情。即使在社交聚會(huì)上,來(lái)自各國(guó)的朋友混在一起,都是亞洲人,不會(huì)去討論臟臟的政治。我們降落印度的那一天,一切問(wèn)題都開始浮起來(lái)了。如果我如同在國(guó)外一樣允許廚師在餐桌上共同進(jìn)餐,那么我的印度朋友會(huì)選擇拒絕進(jìn)餐并離開。
   
    Amir Khan is used as pawn to publicize the show
    and thereby to hide the real heros of India's true history. In this
    episode of untouchability cleverly hidden the greatest pioneer
    of Indias freedom struggle as well as the equality and upliftment of
    India as whole i.e. Dr Ambedkar. This has clearly proved that this
    show is created by vested interests.
    from: Dr Param Anand
   
    Posted on: Jul 9, 2012 at 12:22 IST
   
    阿米爾可汗只是被當(dāng)做宣傳的棋子而已,為的是掩蓋印度歷史的真正英雄。在本章有關(guān)不可接觸者的文章中,明顯掩蓋了印度自由斗爭(zhēng)以及權(quán)力平等和生活改善的偉大先驅(qū),也就是安貝德卡博士。這表明本文是既得利益者所撰寫的。
   
    This column on untouchability is a clear example of failure of caste
    based Reservations in our country.Reservations based on castes should be
    ruled out because we can see rich and poor in every caste.Reservations
    should be based on Economical backgrounds and government should fastrack
    the awareness programmes.I can say government itself is indirectly
    encouraging castes,untouchability etc to get benefited from vote bank
    politics.
    from: Santosh Kuamr Kanala
   
    Posted on: Jul 9, 2012 at 12:34 IST
   
    關(guān)于不可接觸者的本專欄是基于種姓的保留制是個(gè)失敗的明顯例子。每個(gè)種姓都有富人和窮人,所以預(yù)留制不應(yīng)該基于種姓,應(yīng)該根據(jù)經(jīng)濟(jì)狀況,政府應(yīng)該快速跟蹤這個(gè)認(rèn)知計(jì)劃。我可以說(shuō)是政府在間接鼓勵(lì)種姓制度和賤民,以便從票倉(cāng)政治中獲利。
   
    Untouchability exists everywhere, even if it is United States ... but what is making the difference over there... its law. Law should be efficient enough to give the verdict in time and it should be amended to suit the modern society. Even now the penalty for a homicide is 5 lakh rupees. What can one do with that? Another factor is in efficient judiciary system. It is not helping the common people. Whether it is meagre or major verdict should come within stipulated time period. If this is not happening, then the number of courts should be increased. I will not blame any one or dependent on police or securities if I have a proper law coverage. Most of the caste system and all other criminal activities are mainly on the budding environment of lawlessness. Law should come foolproof, only then we can strive here, and make our country a super power. All other factors will vanish if we have a very good and efficient law delivery mechanism.
    from: Renjith
   
    Posted on: Jul 9, 2012 at 12:58 IST
   
    到處都有賤民,連美國(guó)也有 ... 是什么造就了這些區(qū)別之處...是法律。法律應(yīng)該足夠及時(shí)和有效的給出判決,應(yīng)該被修正以適應(yīng)現(xiàn)代社會(huì)。殺一個(gè)人的罰款是50萬(wàn)盧比。這些錢能拿來(lái)干什么?另一因素是有效的司法體制,F(xiàn)行司法體制并沒(méi)有幫助老百姓,不管是或大或小的判決,應(yīng)該在規(guī)定時(shí)間里完成。如果辦不到,那么應(yīng)該增加法庭的數(shù)量。如果有合理的法律保護(hù),那么我不會(huì)責(zé)怪任何人,或者不會(huì)依賴警察。種姓制度和其他犯罪活動(dòng)主要是無(wú)法無(wú)天的環(huán)境下滋生的。法律應(yīng)該是令人安全的。只有那時(shí),我們才能努力讓國(guó)家成為超級(jí)大國(guó)。如果我們有非常有效的法律實(shí)施機(jī)制,那么所有其他障礙會(huì)消失。
   
    my heart aches. Its a shame it happens in our country sometimes right in front of us.. i am so shameful that i cant help them. I am so spineless..
    from: sampathkumar
   
    Posted on: Jul 9, 2012 at 13:07 IST
   
    我的心好痛。真可惜,它有時(shí)候就發(fā)生在我們面前。我太羞恥了,無(wú)法幫助他們。我太懦弱了...
   
    stop going to toilet in the trains.
    how do we "ordinary" citizens feel about stoping this ? we want somebody who has power to stop this. what else is the solution ? do our part. for a train travelor, the first sentence mentioned is the solution.
    The same theory applies even to waste disposal. no proper system to do this. either solid or liquid waste.
    we have "sub chalega" attitude.
    The changes will eventually come. it is a matter of time..
    Satyameva jayathe... but it never says how much time it takes for the truth to win..
    from: Joseph
   
    Posted on: Jul 9, 2012 at 14:46 IST
   
    別在火車上如廁。
   
    我們普通公民對(duì)此怎么看呢?我們需要有權(quán)利的人來(lái)阻止這樣的事情。還有什么解決辦法嗎?就我們而言,作為火車乘客,我的第一句話就是解決辦法。
   
    同樣的道理適用于廢物處理,沒(méi)有合適的系統(tǒng)來(lái)處理固體排泄物或者液體排泄物。
   
    改變終究會(huì)到來(lái)的,只是時(shí)間問(wèn)題而已...
   
    Excellent, Wonderful. But I don't agree with Aamir Khan's statement or thinking that untouchability is the main factor for not becoming a super power. The main factor should also include RESERVATION. India MUST abolish this reservation immediately. It should provide financial support to all backward or weaker socities but not in the form of RESERVATION.
    from: Balu S
   
    Posted on: Jul 9, 2012 at 15:48 IST
   
    很好,很棒。但我不同意阿米爾可汗所認(rèn)為的印度賤民是印度不能成為超級(jí)大國(guó)的主要因素。主要因素應(yīng)該還包括預(yù)留制。印度必須立即廢除預(yù)留制,為所有落后或者弱勢(shì)群體提供財(cái)政支持。
   
   
   轉(zhuǎn)自三泰虎我又想起之前討論印度時(shí),有人信誓旦旦的對(duì)我說(shuō)印度種姓制度對(duì)印度社會(huì)影響不大這個(gè)標(biāo)題我沒(méi)弄懂,是消滅賤民 還是引導(dǎo)賤民變成高種姓?
   
   這個(gè)標(biāo)題我沒(méi)弄懂,是消滅賤民 還是引導(dǎo)賤民變成高種姓?
   
   連帖子內(nèi)容也不看的,我覺得你問(wèn)出口也沒(méi)意義本來(lái)國(guó)家只需要養(yǎng)2億人
   
   現(xiàn)在你要我養(yǎng)12億人
   
   你這是鬧哪樣印度的良心....他會(huì)被暗殺吧。。。這種人應(yīng)該被干掉
   賤民當(dāng)然不影響印度的發(fā)展, 他們就從來(lái)沒(méi)有被印度高層當(dāng)人看= =
   
   甘地從某種程度上來(lái)說(shuō)反而阻礙了印度的皿煮一張他的法王都沒(méi)有?誰(shuí)要看這文章啊!
   
   這種人應(yīng)該被干掉
   
   
   他說(shuō)是這么說(shuō),但他未必是這么想的,我估計(jì)著是他想進(jìn)政界,故意拋出驚世的政治觀點(diǎn)?纯床际部肆诸D們,上臺(tái)前說(shuō)的和上臺(tái)后做的未必一樣這是什么樣的邏輯你一個(gè)魚樂(lè)圈的搞毛線的鄭智,趕緊回去拍片不要在出來(lái)調(diào)皮了 猩猩說(shuō)過(guò)如果他在印度他也會(huì)很開心的去親密恒河讓恒河去洗滌他的身體心靈
   
   想必猩猩要是生為低種姓也會(huì)很開心的接受吧只要人們意識(shí)中還有種姓之分,種姓制度就無(wú)法完結(jié),改變這一切的最重要的必須是民眾意識(shí),當(dāng)人與人之間不在被種姓的高墻所隔閡時(shí),跨過(guò)這個(gè)意識(shí),不在乎種姓之分,那時(shí)候種姓制度也就名存實(shí)亡了。印度精英階層一般都贊成讓低種姓賤民融入社會(huì)發(fā)展的,我跟很多印度人聊過(guò),他們說(shuō)主要的反對(duì)是來(lái)自一些比較傳統(tǒng)又沒(méi)有機(jī)會(huì)接受完整高等教育的高種姓人,另外賤民自己沒(méi)有意識(shí)到自己的處境也是個(gè)重要的因素。就像50年代tg解放農(nóng)奴時(shí),農(nóng)奴表現(xiàn)出的不知所措一樣
   
   猩猩說(shuō)過(guò)如果他在印度他也會(huì)很開心的去親密恒河讓恒河去洗滌他的身體心靈
   想必猩猩要是生為低種姓也會(huì)很開心的接受吧 水區(qū)不是有個(gè)著名的三哥粉嘛

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