The Paris Commune was a radical, socialist government that ruled Paris for 72 days (March 18–May 28, 1871) following France's defeat in the Franco-Prussian War, emerging from Parisian resentment towards the national government and a desire for self-governance. Established after the National Guard rebelled against government troops, it implemented progressive policies like secular education and worker's rights but was brutally crushed by the Versailles government in "Bloody Week," ending in mass executions and destruction, leaving a complex legacy inspiring future revolutions. [1, 2, 3, 4, 5, 6]
Background & Causes
Franco-Prussian War: France's humiliating defeat led to Napoleon III's capture and a power vacuum, with Parisians feeling betrayed by the new government.
National Guard: Parisians, particularly the working class, formed the National Guard to defend the city and grew increasingly radical.
Economic Hardship: Poverty and discontent, exacerbated by the siege, fueled revolutionary sentiment. [1, 2, 3, 4]
The Uprising (March 18, 1871)
Cannons: Prime Minister Adolphe Thiers sent troops to seize cannons held by the National Guard in Montmartre.
Rebellion: Angry crowds confronted the soldiers, leading to the lynching of two generals, and the government forces retreated to Versailles.
Seizure of Power: The Central Committee of the National Guard took control, establishing the Commune. [3, 4, 7, 8]
The Commune's Rule (March–May 1871)
Elections: Elections on March 26 created a council with Republicans, socialists, and anarchists.
Social Reforms: Implemented secular, free education; advocated for women's rights; separated church and state; allowed workers to manage seized workshops.
Women's Role: Women actively participated as fighters, educators, and activists, forming clubs and committees. [2, 4, 5, 7, 9, 10]
The Fall (Bloody Week)
Versailles Assault: The government army, under Thiers, began its assault in April, retaking territory.
May 21-28: Government troops entered Paris, leading to fierce street fighting, barricades, and widespread destruction (e.g., Tuileries Palace, City Hall).
Symbolism: Became a powerful, if controversial, symbol for the international left, representing the first worker's republic and inspiring later revolutions.
Inspiration: Inspired socialists, anarchists, and feminists; its ideals influenced later French social welfare laws and remain relevant today. [4, 5, 9, 11, 12]
১৯৭২ সালের ৮ই জুন। ভিয়েতনাম যুদ্ধে নাপাম বোমার আগুনে জ্বলছে Trang Bang গ্রাম। আগুনে দগ্ধ নয় বছরের নগ্ন বালিকা Kim Phúc (ফুক) ও আতঙ্কিত কিছু শিশু জীবন বাঁচাতে দৌড়ছে। উল্লিখিত ছবিটি তুলেছিলেন Associate Press-এর ফটোগ্রাফার Nick Ut। তিনি এই ছবিটির জন্য পুলিৎজার পুরস্কার পেয়েছিলেন। নাপামের আগুনে দগ্ধ ও আতঙ্কগ্রস্থ কিম ফুকের নগ্ন ছবিটি ভিয়েতনাম যুদ্ধ তথা ভিয়েতনামে মার্কিন আগ্রাসনের বিরুদ্ধে বিশ্বব্যাপী জনমত গড়ে তুলতে আগুনে ঘৃতাহুতির মত কাজ করেছিল।
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ভিয়েতনাম যুদ্ধ (১৯৫৯-৭৫):
ওরভিয়েতনাম চীন ও জাপানের পর ফ্রান্সের অধীনে ছিল। ১৯৫৪ সালে জেনেভা চুক্তির আওতায় কমিউনিস্ট ও জাতীয়তাবাদীদের দাবীর মুখে সাময়িকভাবে ভিয়েতনামকে উত্তর ভিয়েতনাম ও দক্ষিণ ভিয়েতনামে বিভক্ত করা হয়। ১৯৫৭ সালে উত্তর ভিয়েতনামের কমিউনিস্ট গেরিলারা National Liberation Font for South Vietnam-র (ভিয়েতকং) অধীনে সংগঠিত হয়ে দক্ষিণ ভিয়েতনামের বিরুদ্ধে যুদ্ধে লিপ্ত হয়। যুক্তরাষ্ট্র কমিউনিস্টদের বিরুদ্ধে এ যুদ্ধে জড়িয়ে পড়ে। কমিউনিস্ট উত্তর ভিয়েতনামকে সাহায্য ও সহযোগিতা করেছিল চীন ও সোভিয়েত ইউনিয়ন। ১৯৬৮ সালে নিক্সন প্রেসিডেন্ট হওয়ার পর ভিয়েতনামে যুক্তরাষ্ট্রের নৃশংসতা বেড়ে যায়। যুদ্ধে যুক্তরাষ্ট্রের ব্যাপক ক্ষয়ক্ষতি, যুদ্ধবিরোধী মার্কিন জনমত, মাই লাই হত্যাকান্ডের নৃশংসতা, বিশ্বব্যাপী মার্কিন বিরোধী বিক্ষোভ-নিন্দা ইত্যাদি কারণে আমেরিকানদের আর যুদ্ধ চালিয়ে যাওয়া সম্ভব হয়নি। ১৯৭৩ সালে মার্কিন যুক্তরাষ্ট্র এ যুদ্ধে চরম মূল্য দিয়ে পর্যুদস্ত হয়ে দেশে ফিরে যায় এবং পরে দক্ষিণ ভিয়েতনামী সৈন্যরা উত্তর ভিয়েতনামের কাছে বিনাশর্তে আত্মসমর্পণ করে। ১৯৭৬ সালে কমিউনিস্ট সরকার উভয় ভিয়েতনামকে একত্রিত করে। যুদ্ধে আমেরিকার নিহতের সংখ্যা ৫৮,০০০ ও আহতের সংখ্যা ৩,০৪,০০০। উত্তর ভিয়েতনামের নিহতের সংখ্যা প্রায় ৫ থেকে ৬ লাখ।
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ট্রাং বাং সায়গনের চল্লিশ কিলোমিটার উত্তরে অবস্থিত একটি গ্রাম। ভিয়েতনামের দুটি গুরুত্বপূর্ণ শহর সায়গন ও নমপেনের সংযোগকারী একমাত্র সড়ক "রুট ওয়ান" গেছে এই গ্রামের মধ্য দিয়ে। উত্তর ভিয়েতনামী সৈন্য ও কম্যুনিস্ট গেরিলারা গ্রামটি দখল করে সড়কটি বন্ধ করে দেয়। দঃ ভিয়েতনামী সৈন্যরা সড়কটি মুক্ত করতে ট্রাং বাং গ্রামের আশেপাশে অবস্থান নিয়ে যুদ্ধের প্রস্তুতি নিতে থাকে। কয়েকদিন ধরে মাঝেমধ্যে দুই একটা গুলির শব্দ শোনা গেলেও যুদ্ধের তেমন একটা আলামত দেখা গেল না। যুদ্ধের খবর পেয়ে সেখানে জড়ো হয়েছিল নিক ওটসহ দেশবিদেশের কিছু সাংবাদিক ও ফটোগ্রাফার। গ্রামটির অনেক লোক ইতিমধ্যে অন্যত্র চলে গেলেও কিছু লোক রয়ে গেল। তাদের ধারণা এখানে যুদ্ধ হবে না। কারণ কমুনিস্ট গেরিলারা গ্রামটি ছেড়ে চলে গেছে। দুপুরের দিকে দঃ ভিয়েতনামী সৈন্যদের কমান্ডার অতিরিক্ত সাহায্যের জন্য Bien Hoa Airforce Base-এ বার্তা পাঠালেন। সাংবাদিকেরা নিরাপদ দূরত্বে অবস্থান নিয়ে গ্রামটির দিকে নজর রাখলেন। যে কোন মুহুর্তে গেরিলারা পাল্টা আক্রমণ করতে পারে। দঃ ভিয়েতনামী সৈন্যরা গ্রামটির দিকে কয়েকটি গ্রেনেড নিক্ষেপ করল। সেগুলো বিষ্ফোরিত হয়ে বাতাসে হলুদ বর্ণের ধোঁয়া ছড়িয়ে পড়ল। গ্রেনেডের শব্দ শোনে ভাইবোনসহ কিম ফুক ও তার কাজিনরা গ্রামের একমাত্র প্যাগোডাতে আশ্রয় নিল। কয়েক মিনিট পর দু'টি এয়ারক্রাফট উড়ে এসে প্যাগোডার পাশে বোমা ফেলল। এরপরও কোন গেরিলাকে পাল্টা আক্রমণ করতে বা পালিয়ে যেতে দেখা গেল না। এয়ারক্রাপ্টগুলো আরেকটা চক্কর মেরে এসে একই জায়গায় আবারো বোমা ফেলল। তবে এবারের বোমাগুলো দেখতে বড় বড় ড্রামের মত। এগুলো ছিল নাপাম বোমা। চোখের পলকে পুরো গ্রামটি একটি অগ্নিকুন্ডে পরিণত হল। কিম ফুকের শরীরে আগুন ধরে গেলে সে জামাকাপড় টেনে ফেলে দিল। নাপামের আগুনে তখন তার শরীর ঝলসে গেছে। যন্ত্রনায় চিৎকার করে সে ও অন্যান্য সবাই রাস্তার দিকে দৌঁড়তে লাগল। দঃ ভিয়েতনামী সৈন্য ও সাংবাদিকেরা হতভম্ব হয়ে দেখতে লাগলেন, জ্বলন্ত অগ্নিকুন্ড থেকে দগ্ধ-অর্ধদগ্ধ মানুষের গগনবিদারী চিৎকার, দিগ্বিদিক ছুটাছুটি এবং জীবন বাঁচানোর শেষ প্রচেষ্টার বীভৎস দৃশ্য! বিশ্ব কাঁপানো ছবিটি ছিল নিক ওটের তোলা এইসব বিভৎস দৃশ্যেরই একটি। ওট যখন কিম ফুককে সাহায্য করতে এগিয়ে গেলেন তখন সে যন্ত্রনায় কাতরাচ্ছে আর চিৎকার করছে "Nong qua, Nong qua" (খুব গরম, খুব গরম)। সেই মুহুর্তে সাংবাদিকরা তাঁদের কাছে পান করার যে পানিটুকু ছিল তা ফুকের শরীরে ঢেলে দেওয়া ছাড়া আর কিছু করার ছিল না।
*লেখাটি সংগৃহীত
ভিয়েতনাম যুদ্ধের বিখ্যাত এই ছবি মানবতাবিরোধী অপরাধের নজির স্থাপন করেছে
On April 28, 1967 Muhammad Ali refused to be drafted to fight in Vietnam.
“I have nothing to lose by standing up for my beliefs. So I'll go to jail, so what? We've been in jail for 400 years.”
There are numerous compelling books about the Vietnam War, offering diverse perspectives through both fiction and nonfiction narratives.
Notable Nonfiction Books
"America's Longest War: The United States and Vietnam, 1950-1975" by George Herring - This book is widely regarded as one of the best concise histories of the Vietnam War, covering key events and assessing the war's legacy.
"The Best and the Brightest" by David Halberstam - A detailed account of America's involvement in the Vietnam War, focusing on the key figures in the Kennedy administration and the mistakes made during the conflict.
"Patriots: The Vietnam War Remembered from All Sides" by Christian Appy is an oral history that weaves together the voices of various participants, offering a well-rounded perspective on the conflict.
"The Vietnam War: An Intimate History" by Geoffrey C. Ward and Ken Burns - This book combines historical narrative with personal stories from soldiers and civilians, offering a vivid account of the war's impact.
3 Sources
Notable Fiction Books
"The Things They Carried" by Tim O'Brien - A collection of linked short stories based on O'Brien's experiences as a soldier in Vietnam, blending fiction and memoir.
"Matterhorn" by Karl Marlantes - A gripping novel that follows a young Marine lieutenant and his company as they navigate the challenges of war in Vietnam.
"The Sorrow of War" by Bao Ninh - A powerful novel that offers a Vietnamese perspective on the war, examining the emotional and psychological impact it had on soldiers.
2 Sources
Additional Recommendations
"The Vietnam War: A History" by Stanley Karnow - A comprehensive history that covers the war's origins, major events, and aftermath.
"Dispatches" by Michael Herr - A firsthand account of the Vietnam War from a journalist's perspective, capturing the chaos and brutality of combat.
These books provide a rich tapestry of experiences and insights into the Vietnam War, making them essential reads for anyone interested in understanding this complex and impactful conflict.
The Korean War (1950-1953) was a conventional, large-scale conflict fought with defined armies, clear battle lines, and conventional tactics (tanks, air power) to repel an overt invasion, resulting in a stalemate armistice. The Vietnam War (c. 1954-1975) was a prolonged, lower-intensity counter-insurgency war focused on guerrilla warfare, with ideological roots in decolonization, leading to significant US withdrawal due to public opposition and a communist victory. Key differences include war type (conventional vs. guerrilla), objectives (repel invasion vs. support South Vietnam), intensity, and outcomes (stalemate vs. US defeat). [1, 2, 3, 4, 5, 6]
Key Differences
Nature of Conflict:
Korea: Conventional, large-scale war with recognizable armies, tanks, and air combat, similar to WWII tactics.
Vietnam: Primarily a guerrilla war and counter-insurgency, with small unit actions and jungle warfare.
Causes & Objectives:
Korea:North Korea invaded South Korea; the US aimed to repel the invasion and preserve South Korea's independence.
Vietnam: Began as anti-colonial resistance (French); US aimed to support South Vietnam against communist North Vietnam and Viet Cong insurgency.
Participants:
Korea: UN forces (US, ROK, etc.) against North Korea and China.
Vietnam: US/South Vietnam/allies (including South Korea) against North Vietnam & Viet Cong (supported by Soviet Union/China).
Tactics:
Korea: Conventional infantry, armor, artillery, and air support; clear front lines.
Vietnam: Search and destroy, helicopters, ambushes, tunnels, chemical weapons (Agent Orange).
Outcome:
Korea: Armistice in 1953, maintaining the division at the 38th Parallel (stalemate).
Vietnam: US withdrawal by 1973, followed by North Vietnamese victory and reunification in 1975. [1, 2, 3, 4, 5, 6, 7, 8]
Similarities
Ideological Roots: Both were Cold War conflicts framed as preventing the spread of communism (Domino Theory).
Proxy Wars: Both involved the US and its allies fighting against Soviet/Chinese-backed communist forces in Asia.
Heavy Casualties: Both resulted in significant military and civilian deaths, though Vietnam had more prolonged US involvement. [2, 9, 10, 11, 12]
The "Indo-China War" primarily refers to the brief but intense 1962 Sino-Indian War, a conflict over disputed Himalayan borders in Aksai Chin and Arunachal Pradesh, resulting in a Chinese victory and significant shifts in India's defence policy, emphasizing military strength, border infrastructure, and high-altitude warfare readiness. While "Indochina" also relates to French colonial wars (First Indochina War) and the later Vietnam War (Second Indochina War) involving France, the US, and Vietnamese forces, the 1962 border war with China is the most common association for "Indo-China War" from an Indian perspective. [1, 2, 3, 4, 5]
The 1962 Sino-Indian War (India-China War)
When: October 20 – November 21, 1962.
Where: High-altitude Himalayan regions, specifically Aksai Chin (west) and the North-East Frontier Agency (east).
Causes: Competing territorial claims, differing border interpretations (McMahon Line), and China building a highway through Aksai Chin.
Outcome: Chinese victory; India suffered heavy losses due to being ill-equipped and unprepared for high-altitude combat.
Legacy: Led to major Indian military reforms, increased focus on border infrastructure (roads), and highlighted the need for better intelligence and high-altitude training. [1, 2, 3, 6, 7]
Key Takeaways:
Territorial Dispute: Centered on disputed regions in Ladakh and Arunachal Pradesh.
Military Disparity: China's better preparation and equipment against India's unprepared forces.
Long-Term Impact: A crucial moment for India, forcing a re-evaluation of its defence posture. [1, 2, 3, 6, 8]
Other Contexts:
Indochina Wars: Refers to conflicts in French Indochina (Vietnam, Laos, Cambodia) against French colonial rule (First Indochina War, 1946-1954) and later the Vietnam War (Second Indochina War, involving the US). [4, 5]
India and Pakistan have fought several major wars and numerous conflicts, primarily centered on the disputed Kashmir region, with the key wars occurring in 1947-48, 1965, 1971 (leading to Bangladesh's creation), and the Kargil War in 1999. These conflicts stem from the unresolved partition of British India in 1947, involving issues of sovereignty, territorial control, and national identity, shaping decades of tense relations. [1, 2, 3, 4, 5, 6]
Major Wars & Conflicts
Indo-Pakistani War of 1947-48 (First Kashmir War): Started after Pakistan-backed tribal militias invaded Jammu & Kashmir, leading the Maharaja to accede to India, resulting in a ceasefire and division of the region.
Indo-Pakistani War of 1965: Another Kashmir-focused war, initiated by Pakistani infiltration, featuring large tank battles with largely inconclusive results but strategic setbacks for Pakistan.
Kargil War (1999): An intense, limited conflict fought in the high-altitude Kargil district, where Pakistani infiltrators occupied Indian posts, forcing a costly Indian military response to dislodge them. [1, 2, 3, 4, 5, 6, 7, 8, 9]
Other Key Engagements
Rann of Kutch Skirmishes (1965): Preceded the 1965 war with border clashes in the salt marshes.
2001–2002 Standoff: A major military buildup along the border after the Indian Parliament attack, potentially bringing the countries to the brink of war.
2019 Border Skirmishes: Intense artillery and small arms fire along the Line of Control following the Pulwama attack. [6, 8, 10, 11, 12]
These wars and ongoing tensions have defined the relationship between India and Pakistan since their independence, with Kashmir remaining a central point of contention. [2, 6]
The Indo-Pak Wars have been the subject of numerous books, each offering a unique perspective on the conflict. Here are some notable titles that delve into the history and human stories of the wars:
"1971: A Global History of the Creation of Bangladesh" by Srinath Raghavan: This book provides a comprehensive account of the geopolitical and diplomatic aspects of the war, offering a global perspective on the events of 1971.
"Shoot, Dive, Fly" by Rachna Bisht Rawat: This book focuses on the experiences of young officers and soldiers in the Indian armed forces, capturing the spirit of service and sacrifice.
"India's Wars: A Military History, 1947–1971" by Arjun Subramaniam: Drawing from military archives and personal interviews, this book offers a detailed account of India's early wars, including the critical Indo-Pak conflicts.
"The Blood Telegram" by Gary J. Bass: This book provides an academic perspective on the events of the war, offering insights into the planning and execution of the conflict.
"1971: Stories of Grit and Glory from the Indo-Pak War" by Major General Ian Cardozo: This collection of true stories recounts the experiences of soldiers, sailors, and airmen during the war, piecing together vivid details through interviews with survivors and their families.
These books are essential reading for anyone interested in understanding the complexities and human dimensions of the Indo-Pak Wars. They provide a deeper understanding of the events and the individuals who played a crucial role in shaping the outcome of this significant conflict.
It was 1995 when I encountered a local daily news-article dated August 21, titled '35-year-old woman 'wedded' to Krishna idol'. As reported by The Telegraph Calcutta (currently Kolkata) edition, a prominent English daily, Jyotsna Datta, an unmarried middle-aged woman and daughter of Nalinikanta Datta, a retired Census worker from Bhatjangla gram (village) Panchayat, Nadia district, West Bengal (WB), India, was married to a Krishna idol in May 1995, purportedly at the instigation of Bamdev Mishra, a 75-year-old priest of a local temple and originally from Orissa, prompting me to rush to the village.
So far my knowledge concerns, the devadasi system existed in undivided Bangladesh, formerly an Indian province, until the 11th century. Nonetheless, there is no indication of its continuation in recent centuries, and the Bhatjangla incident can thus be viewed as a unique precedent in WB, at least during the period following Indian Independence.
Bordering National Highway 34, which passes through Krishnanagar, a historic town in Nadia district, WB, and situated within walking distance from the station, Bhatjangla is a considerable village with a population of nearly fifteen thousand, of which eighty percent are literate.
On November 10, 1998, I spent a couple of hours in that village and met a few villagers, including Jyotsna, the aforementioned devadasi. Mr. Partha Sikder, a local CPI (M) activist who accompanied me during my visit to Bhatjangla, confessed his ignorance about the gravity of the incident involving the transformation of a woman into a bride of a mute idol, which occurred in a Left-dominated village.
I had the pleasure of meeting Badal Mishra, a middle-aged priest of the Baba-Ma'r Mandir (temple), through Mr. Sikdar. The temple is dedicated to 'Baba' (Lord Shiva) and 'Ma' (Mother Kali). Notably, Mr. Mishra is the son of Bamdev Mishra, the previous priest of the same temple, who had persuaded Jyotsna to become a divine bride three years ago.
Hailing from Gangadharpur village in Orrissa's Bhadrak district, Bamdev Mishra passed away in 1997, following to which his son Badal took charge of the temple. At the time of interaction, Badal acknowledged the reported incident published in the aforementioned daily. He further stated that he had disagreed with his father regarding the issue, though he stammered while I asked for his views on the notorious custom which once plagued his home state of Orissa. While conversing on the temple's outdoor terrace, some impoverished villagers gathered and expressed their pride in the divine marriage celebration within their village.
Thereafter, Mr. Sikder facilitated an introduction to Nagendra Nath Dutta, a distinguished figure in the village, a physician by profession, and the founder of the aforementioned temple. Dr. Dutta, a 73-year-old devotee of Hindu mythology and a supporter of Bharatiya Janata Party (BJP), who employed Bamdev Mishra for temple services subsequent to its founding a few years ago, told me that he knew Jyotsna, but he had not heard anything prior to the marriage from either her or the priest, and he expressed regret over the incident. He pointed out that it might be a circumstance where the priest and his associates were convinced of his lack of support for the unwanted practice in the village. "But this is an isolated incident and it could have no enduring impact on this village and surrounding areas", Dr Dutta commented when I asked about the incident's repercussions. He also confirmed that it had no connection with the practice of prostitution; Mr. Sikder shared the same opinion, as well. What factor allowed the priest to commit such an unlawful act, despite being appointed by Mr. Dutta, who, as his appointing authority, was in opposition? Due to time constraints, this matter has not been further explored. Incidentally, Badal Mishra accompanied us during our visit to meet Dr. Dutta, but he chose to remain silent while we were in conversation.
"But this is an isolated incident and it could have no enduring impact on this village and surrounding areas", asserted Dr. Dutta.
***
What prompted Jyotsna to agree with the priest? The explanation I obtained when I visited her father's residence at Natun Kalipur, a locality (para in local language) of the village Bhatjangla, where Badal escorted me and introduced me to her and her parents.
At first glance, I observed that Jyotsna, whose name literally translates to moonlight, lacked conventional physical appeal and had discernible imperfections, including a distinctive nasal tone to her speech. From discussions with her parents, I learned that they attempted to arrange her marriage while she was young, but unfortunately, they were unable to find a suitable match due to her physical limitations. Eventually, assuming she would likely remain unmarried, they discontinued their efforts.
Our conversation revealed that Jyotsna had been devoted to worshipping Gopal, the younger Lord Krishna, at home since she was a child. As she transitioned into a fully grown young woman, she, as per her statement before me, was supposed to dream of her Gopal playing the flute and also heard the sound of the anklets as she awoke.
-Have you met him as of now?
When I asked, she responded promptly, "Yes, the day before yesterday, he came."
This state of mind obviously demonstrates her mental deviation, which can be medically classified as Schizophrenia.
Through discussions, I also learned that she regularly visited the aforementioned temple and was introduced to Bamdev Mishra, the priest in question, there. Gradually, they became intimate. The fraudulent priest, likely attempting to introduce the Orissa-patterned devadasi custom in the said temple to attract more devotees and increase his income, took advantage of her mentally weakened state and her social status as an unmarried woman in Hindu society for an extended period. In the end, he effectively convinced her by devising a story that God himself wished to marry her, as reported in the press.
However, during our interaction, Jyotsna contradicted the report suggesting she felt frustrated after a few months of marriage, instead expressing her happiness, stating, "I'm quite pleased now with my Gopal as husband as I was when baba, the priest, proposed me".
Following the wedding ceremony, the priest in question proclaimed with conviction that she would conceive a child under mysterious circumstances. However, this had not transpired at the time of my visit years ago.
When I met Jyotsna near the end of the last century, she had no regular association with the temple in question and devoted her time to household chores and worshiping the Gopal idol at her parents' residence.
***
Nalinikanta Datta, an eighty-five-year-old man with severe physical limitations, did not hide his frustration when asked about the circumstances of his consent to his daughter's marriage to a mute idol. Mr. Datta would undoubtedly derive immense pleasure from witnessing his elder daughter marry someone as accomplished as his younger daughter, Swapna Datta (now Roy). With a monthly pension of a mere Rs. 1500 and a diffident personality, Mr. Datta lacked the capacity to confront the deceitful priest, who preyed upon his socially vulnerable situation. Moreover, his immediate neighbors, who were keen to attend a divine marriage ceremony, convinced him to accept the priest's proposal. Even one of his next-door neighbors, Khitis Das, took responsibility for organizing the celebration, which was attended by an estimated nearly five hundred villagers, among whom sweets were served after the ritual function concluded, as stated by Mr. Datta. Although Mr. Datta and his wife attended the ceremony, they had no control except to cover the costs of every arrangement.
While talking to Jyotsna and her parents, several neighbouring women, including the wife of Khitis Das, visited me. Mrs. Das said, "We have heard a lot about divine marriage, but we have never seen it." She further stated, "We are delighted to have witnessed such a unique function and to have experienced such a sacred event within our community." Other women, mostly married, shared her sentiment. Mrs. Das's young daughter was also present there.
"Would you accept a proposal for your daughter's marriage to a mute idol?"- I questioned Mrs. Das, and she shook her head to express her dissent.
-What are Jyotsna's prospects following her father's death?
I queried Mrs. Das, who replied, "God will alleviate her difficulties."
My investigation was finalized, and all relevant facts had been uncovered. Prior to departing Jyotsna's residence, my last conversation was with her younger sister, Swapna Roy, a nurse at the local Shakti Nagar Hospital, who resided separately in the same house with her children. In response to queries regarding her elder sister's alleged divine marriage, she stated, "She has made her own decision, I have nothing to say," thus avoiding further discussion.
***
Despite the devadasi system being a punishable offense, I found no genuine opposition to it in the area during my visit, except from Badal Mishra. Badal, the young priest, escorted me to the station to see me off. Before boarding the train, I gave him Rs. 10 as a token of appreciation for the services he rendered. The amount was extremely modest, but my purse was virtually depleted that day. Despite this, I witnessed a noticeable brightness on his face upon receiving the paltry sum. He then took his leave, inviting me to visit the temple on my next trip.
During my return train journey, I felt a sense of excitement as it was reflected in the narratives. The incident left me utterly astonished, particularly by the courage of a young priest from another state, who, despite being barefooted and dressed in simple attire, and sporting a smiling face, dared to counter the ill-intentioned motive of his father, who was supported by a significant number of villagers, while political parties and local administration chose to remain silent. Furthermore, in the three years that followed the incident, no rehabilitation efforts for the victim were undertaken, or at least, I was not aware of any such efforts during my visit to the village.
Does this account not tarnish the pride of our progress?
***
The author
In 2025, I do not know if Jyotsna is still alive, considering my last visit with her was long ago.
If she has survived, what is her present state of being?
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Dear readers , come forward to make a complete end of this infamous custom.
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