A 6 year old girl was thrown into burning bush by the upper caste villagers in Uttar Pradesh in April 2008.
Her right hand was crippled, right leg and skin all over the body was cracked and unhealed. No proper medication was given to her.
Justice to Kamlesh and her family was uncertain because the accused and the upper caste family are wealthier and have better connections with government authorities and so, they can easily manipulate things to their advantage.
The chances of winning this case is very low for Kamlesh and her family because only 1 out every 4 culprits are put to jail and thus, the victim's family might be forced to withdraw the complaint against the culpirts to compromise the case.
Once again, justice is not fair here. The culprits were not found gulity because of their good connection with the government and they are left scott free to commit similar crimes again.
Showing posts with label prejudice. Show all posts
Showing posts with label prejudice. Show all posts
Too poor to file a case: Surjit's father
A 16 year old Dalit boy died after he was beaten up for writing a love poem for an upper caste girl.
Surjit was caned up by his teacher Bahadur Singh till he almost dropped dead. But his ordeal did not end there only. He was then beaten up by the family members of the girl. The boy was then found semi-conscious and taken to the hospital but succumbed to injuries.
Local politicians sought an inqury about the incident as the police appear to be siding with the upper caste's family and the teacher. School headmaster, Bhagat Ram, expressed his ignorance about the issue by saying he was out of school that day. The accused teacher Bahadur Singh was on leave and inaccessible.
The father of the deceased was too poor to fight a lawsuit and had no choice but to make a deal with the girl's family and the teacher. The issue was then kept mum after the deceased family accpeted a sum of rupees two lakh.
This shows that Dalits were not given the opportunity to fight for their rights just because they are poor and the people of upper caste could just get away from their crimes by sealing the mouths of the poor with money. It is unfair for the poor.
Surjit was caned up by his teacher Bahadur Singh till he almost dropped dead. But his ordeal did not end there only. He was then beaten up by the family members of the girl. The boy was then found semi-conscious and taken to the hospital but succumbed to injuries.
Local politicians sought an inqury about the incident as the police appear to be siding with the upper caste's family and the teacher. School headmaster, Bhagat Ram, expressed his ignorance about the issue by saying he was out of school that day. The accused teacher Bahadur Singh was on leave and inaccessible.
The father of the deceased was too poor to fight a lawsuit and had no choice but to make a deal with the girl's family and the teacher. The issue was then kept mum after the deceased family accpeted a sum of rupees two lakh.
This shows that Dalits were not given the opportunity to fight for their rights just because they are poor and the people of upper caste could just get away from their crimes by sealing the mouths of the poor with money. It is unfair for the poor.
'Witch' paraded naked in Bihar
Dalits, being in the lower castes in the indian caste system, often find themselves abused by the rest of the caste.
an example would be the case of parading of a Dalit woman naked on charges of witchcraft in Pakri-Pakohi village under the Karja block of Muzaffarpur district.
The victim, Saraswati Devi, has lodged a complaint with the Karja police station against over a dozen persons including some women of her village for torturing her and forcing her to swallow human excreta. The police visited the village but failed to nab the named accused persons in the case.
In her complaint the victim said that over a dozen people of the village including Suraj Choudhary, Kishan Choudhary, Chhathu Choudhary, Sadhu Choudhary, Paras Choudhary, Dilip Choudhary, Bharat Choudhary and Shatrughan Choudhary, besides half-a-dozen women, forced their entry into her house on August 28 and started disrobing her for practising witchcraft.
They also beat her up and paraded her naked on the village road. She alleged that the villagers then forced her to swallow human excreta. She said the attackers left the venue after she lost her consciousness. She said when she regained her senses, she went to the police station and lodged a complaint against the culprits.
Nobody deserves to be tortured. this is a clear violation of the human rights of dalits. the people there has taken advantage of the lax laws in the village. the people has even not only managed to pull of such a cruel act, but have even tried to justify their actions by accusing their victims of witchcraft.
an example would be the case of parading of a Dalit woman naked on charges of witchcraft in Pakri-Pakohi village under the Karja block of Muzaffarpur district.
The victim, Saraswati Devi, has lodged a complaint with the Karja police station against over a dozen persons including some women of her village for torturing her and forcing her to swallow human excreta. The police visited the village but failed to nab the named accused persons in the case.
In her complaint the victim said that over a dozen people of the village including Suraj Choudhary, Kishan Choudhary, Chhathu Choudhary, Sadhu Choudhary, Paras Choudhary, Dilip Choudhary, Bharat Choudhary and Shatrughan Choudhary, besides half-a-dozen women, forced their entry into her house on August 28 and started disrobing her for practising witchcraft.
They also beat her up and paraded her naked on the village road. She alleged that the villagers then forced her to swallow human excreta. She said the attackers left the venue after she lost her consciousness. She said when she regained her senses, she went to the police station and lodged a complaint against the culprits.
Nobody deserves to be tortured. this is a clear violation of the human rights of dalits. the people there has taken advantage of the lax laws in the village. the people has even not only managed to pull of such a cruel act, but have even tried to justify their actions by accusing their victims of witchcraft.
Dalits face wrath of upper castes in UP village
yet another case of abuse of the dalit caste has surfaced in india.
Several Dalit women were assaulted and nearly all members of their village beaten up by upper caste landowners over a wage dispute in Uttar Pradesh for refusing to work for a wage of Rs 10 - which is much lower than the daily wage fixed by the government - when they were brutally assaulted in Bhaktakheda village in Unnao district of the state.
The upper castes in the village is clearly violating the rights of dalits in the village. the upper caste is also taking advantage of the poorer financial status of the dalits. the tried to pay the dalits less than the minimum amount fixed by the government.
Several Dalit women were assaulted and nearly all members of their village beaten up by upper caste landowners over a wage dispute in Uttar Pradesh for refusing to work for a wage of Rs 10 - which is much lower than the daily wage fixed by the government - when they were brutally assaulted in Bhaktakheda village in Unnao district of the state.
The upper castes in the village is clearly violating the rights of dalits in the village. the upper caste is also taking advantage of the poorer financial status of the dalits. the tried to pay the dalits less than the minimum amount fixed by the government.
Dalit tortured by cops for three days
upper castes have always been abusing the lower caste. even in the in the name of 'justice' in this case, where policemen allegedly poured petrol on a Dalit farmer’s body and burnt his private parts after torturing him continuously for three days inside the Ram Sanehi Ghat police station.
Goli, 50, suspected in a dacoity case, is undergoing treatment at the district hospital for serious burns on shoulders, abdomen and lower part of his body.
Although the police have denied the incident, a probe has been ordered.
Narrating the incident to The Hindustan Times, the victim’s wife, Seema, said, “On August 27, around eight to ten policemen came to our house in Mahow village and took away Goli on charges of dacoity in a neighbouring village.”
“Goli was then tortured for four days in the lock-up. On the night of August 30, two cops jabbed a wooden stick covered with a piece of cloth soaked in petrol into his private parts.”
The torture did not end there. “Soon after, the policemen poured petrol over the lower part of his body and burnt his private parts,” Seema said in a choked voice.
Goli, who belongs to the Pasi community, then fainted. When he regained consciousness, Goli was forced to admit his involvement in the dacoity case.
Later in the night when his condition deteriorated, the police brought him to the Barabanki district hospital.
clearly in this case, even the policemen, who are supposed to maintain law and order in the region, has abused their power. this would result in frustration among the dalits. this could be a cause for concern because even the law maintainers in the country has failed to treat everyone fairly. it could result in unrest and distrust among the castes.
Goli, 50, suspected in a dacoity case, is undergoing treatment at the district hospital for serious burns on shoulders, abdomen and lower part of his body.
Although the police have denied the incident, a probe has been ordered.
Narrating the incident to The Hindustan Times, the victim’s wife, Seema, said, “On August 27, around eight to ten policemen came to our house in Mahow village and took away Goli on charges of dacoity in a neighbouring village.”
“Goli was then tortured for four days in the lock-up. On the night of August 30, two cops jabbed a wooden stick covered with a piece of cloth soaked in petrol into his private parts.”
The torture did not end there. “Soon after, the policemen poured petrol over the lower part of his body and burnt his private parts,” Seema said in a choked voice.
Goli, who belongs to the Pasi community, then fainted. When he regained consciousness, Goli was forced to admit his involvement in the dacoity case.
Later in the night when his condition deteriorated, the police brought him to the Barabanki district hospital.
clearly in this case, even the policemen, who are supposed to maintain law and order in the region, has abused their power. this would result in frustration among the dalits. this could be a cause for concern because even the law maintainers in the country has failed to treat everyone fairly. it could result in unrest and distrust among the castes.
Dalit boy beaten to death for plucking flowers
A teenaged Dalit boy was allegedly beaten to death by the nagar panchayat President of Fateh Ganj for plucking some flowers from his garden.
The boy and his brother were plucking flowers from the garden of Shabbir Ahmad when he caught both of them, police said today. They added that one of the boys was beaten to death while the other managed to escape.
Infuriated by the incident, angry villagers went on a rampage breaking window panes of buses, gheraoed the police station and blocked the Lucknow highway demanding immediate arrest of the nagar panchayat president.
Later, villagers dispersed after mild police lathicharge. The situation was tense but under control, police added.
Dalit status has often been historically associated with occupations regarded as ritually impure, such as any involving butchering, removal of rubbish, removal of waste and leatherwork.
It is clear that dalits have been brutally treated in their own country. they were treated as 'the untouchables' which resulted in alot of unhappiness and finally rioting in india.
The boy and his brother were plucking flowers from the garden of Shabbir Ahmad when he caught both of them, police said today. They added that one of the boys was beaten to death while the other managed to escape.
Infuriated by the incident, angry villagers went on a rampage breaking window panes of buses, gheraoed the police station and blocked the Lucknow highway demanding immediate arrest of the nagar panchayat president.
Later, villagers dispersed after mild police lathicharge. The situation was tense but under control, police added.
Dalit status has often been historically associated with occupations regarded as ritually impure, such as any involving butchering, removal of rubbish, removal of waste and leatherwork.
It is clear that dalits have been brutally treated in their own country. they were treated as 'the untouchables' which resulted in alot of unhappiness and finally rioting in india.
The Ainu
In 1899 the Japanese government passed an act labeling the Ainu as former aborigines, with the idea they would assimilate - this resulted in the land the Ainu people lived on being taken by the Japanese government, and was from then on under Japanese control. Also at this time, the Ainu were granted automatic Japanese citizenship, effectively denying them of being an indigenous group.
The Ainu were becoming increasingly marginalised on their own land - over a period of only 36 years, the Ainu went from being a relatively isolated group of people to having their land, language, religion and customs assimilated into those of the Japanese. In addition to this, the land the Ainu lived on was distributed to the Wajin who had decided to move to Hokkaido, who had been encouraged by the Japanese government of the Meiji era to take advantage of the island’s abundance of natural resources, and to create and maintain farms in the model of western industrial agriculture. This development was termed Kaitakushi. As well as this, factories such as flour mills and beer breweries and mining practices resulted in the creation of infrastructure such as roads and railway lines, during a development period that lasted until 1904. During this time the Ainu were forced to learn Japanese, required to adopt Japanese names and ordered to cease religious practices such as animal sacrifice and the custom of tattooing. -Justin Ong
The Ainu were becoming increasingly marginalised on their own land - over a period of only 36 years, the Ainu went from being a relatively isolated group of people to having their land, language, religion and customs assimilated into those of the Japanese. In addition to this, the land the Ainu lived on was distributed to the Wajin who had decided to move to Hokkaido, who had been encouraged by the Japanese government of the Meiji era to take advantage of the island’s abundance of natural resources, and to create and maintain farms in the model of western industrial agriculture. This development was termed Kaitakushi. As well as this, factories such as flour mills and beer breweries and mining practices resulted in the creation of infrastructure such as roads and railway lines, during a development period that lasted until 1904. During this time the Ainu were forced to learn Japanese, required to adopt Japanese names and ordered to cease religious practices such as animal sacrifice and the custom of tattooing. -Justin Ong
Discrimination against foreign domestic workers in Singapore
Firstly, one instance of discrimination would be domestic worker abuse. The employment of domestic workers in Singapore is quite high – the number stands at around 150 thousand. Most of them are migrant Sri Lanka, amounting to about 10% of the total number of foreigners working here. Domestic workers are the biggest category of foreign workers in Singapore.
However, these workers are excluded from Singapore’s Employment Act. Key labour conditions, such as wages, hours of work, and salary deductions are left to employers and agencies, while domestic workers have little or no bargaining power. This has resulted in many cases of domestic worker abuse, whereby the workers are forced to work long hours with insufficient rest or are confined to their workplace. Such workers should be protected. This is particularly important because foreign workers tend to agree to work for relatively low wages in Singapore for fear of being sent back to their own country, where pay is even lower. In my opinion, these cases of abuse should be regarded as discrimination against the domestic workers. They are clear signs that discrimination against domestic workers is a problem in Singapore.
However, these workers are excluded from Singapore’s Employment Act. Key labour conditions, such as wages, hours of work, and salary deductions are left to employers and agencies, while domestic workers have little or no bargaining power. This has resulted in many cases of domestic worker abuse, whereby the workers are forced to work long hours with insufficient rest or are confined to their workplace. Such workers should be protected. This is particularly important because foreign workers tend to agree to work for relatively low wages in Singapore for fear of being sent back to their own country, where pay is even lower. In my opinion, these cases of abuse should be regarded as discrimination against the domestic workers. They are clear signs that discrimination against domestic workers is a problem in Singapore.
Farmers in Japan
Between the 12th and 19th centuries, feudal Japan had an elaborate four tier class system.
Unlike European feudal society, in which the peasants (or serfs) were at the bottom, the Japanese feudal class structure placed merchants on the lowest rung. Confucian ideals emphasized the importance of productive members of society, so farmers and fishermen had higher status than shop-keepers in Japan.
At the top of the heap was the samurai class.
Just below the samurai on the social ladder were the farmers or peasants.
According to Confucian ideals, farmers were superior to artisans and merchants because they produced the food that all the other classes depended upon.
Although technically they were considered an honored class, the farmers lived under a crushing tax burden for much of the feudal era.
During the reign of the third Tokugawa shogun, Iemitsu, farmers were not allowed to eat any of the rice they grew. They had to hand it all over to their daimyo, and then wait for him to give some back as charity.
-Justin Ong
Unlike European feudal society, in which the peasants (or serfs) were at the bottom, the Japanese feudal class structure placed merchants on the lowest rung. Confucian ideals emphasized the importance of productive members of society, so farmers and fishermen had higher status than shop-keepers in Japan.
At the top of the heap was the samurai class.
Just below the samurai on the social ladder were the farmers or peasants.
According to Confucian ideals, farmers were superior to artisans and merchants because they produced the food that all the other classes depended upon.
Although technically they were considered an honored class, the farmers lived under a crushing tax burden for much of the feudal era.
During the reign of the third Tokugawa shogun, Iemitsu, farmers were not allowed to eat any of the rice they grew. They had to hand it all over to their daimyo, and then wait for him to give some back as charity.
-Justin Ong
Racial discrimination in Singapore and how to deal with it.
An instance of discrimination would be that against minority races in Singapore. This issue is particularly sensitive, with signals coming from our government that discussing it is taboo. Lily Zubaidah Rahim raises many important points in her book, The Singapore Dilemma. For example, she raises the idea that the public housing scheme, which the PAP is so proud of, has the effect of splintering the Malay community into housing estates throughout Singapore. Though ethnic residential quotas introduced in 1989 to prevent ethnic enclaves from emerging and harming racial harmony, it also has its negative effects – Malays in Singapore, face difficulty gathering enough electoral support to push for their agenda. This, though not major, is an instance of discrimination in Singapore. It is also interesting to note that such views are not expressed in the mainstream media or published in our textbooks. Though there are certainly cases of racial discrimination in Singapore, open discussion of the issue is frowned upon, not bringing the problem any nearer to being solved and maybe even worsening the situation.
Several actions can be taken to curb such instances of discrimination in our country. For starters, to minimise incidences of domestic worker abuse, effective education campaigns and school programmes can be initiated with the intention of getting employers to respect their domestic workers, treating them as proper employees. If the employers change their attitudes toward foreign domestic workers and are able to overcome the traditional mindset that domestic work is of lowly status, they would be more likely to treat their employees better. The education programmes should also aim to cause this mindset to permeate throughout all Singaporeans in general, resulting in an increased show of acceptance towards domestic workers. This would definitely minimise occurrences of domestic worker abuse. As for the issue of racial discrimination, the first step to take would be more openness and increased willingness to discuss the topic, especially on the part of the government. Only through mutual understanding and collaboration can we work towards solving the issue of racial discrimination.
In conclusion, there are indeed instances of discrimination in Singapore, of which domestic worker abuse and racial discrimination are prime examples. However, actions can and should be taken in order to minimise their effects and eventually curb them – actions such as education and open discussion. Addressing the problem of discrimination in Singapore is a key step in further developing and building up our nation. Through undertaking these suggestions, we can hope towards a better future for Singapore, one free from discrimination and abuse of human rights
Several actions can be taken to curb such instances of discrimination in our country. For starters, to minimise incidences of domestic worker abuse, effective education campaigns and school programmes can be initiated with the intention of getting employers to respect their domestic workers, treating them as proper employees. If the employers change their attitudes toward foreign domestic workers and are able to overcome the traditional mindset that domestic work is of lowly status, they would be more likely to treat their employees better. The education programmes should also aim to cause this mindset to permeate throughout all Singaporeans in general, resulting in an increased show of acceptance towards domestic workers. This would definitely minimise occurrences of domestic worker abuse. As for the issue of racial discrimination, the first step to take would be more openness and increased willingness to discuss the topic, especially on the part of the government. Only through mutual understanding and collaboration can we work towards solving the issue of racial discrimination.
In conclusion, there are indeed instances of discrimination in Singapore, of which domestic worker abuse and racial discrimination are prime examples. However, actions can and should be taken in order to minimise their effects and eventually curb them – actions such as education and open discussion. Addressing the problem of discrimination in Singapore is a key step in further developing and building up our nation. Through undertaking these suggestions, we can hope towards a better future for Singapore, one free from discrimination and abuse of human rights
The outcast of Japan
During Japan's feudal period, Japan had a caste system similar to India's, although much simpler. This caste system divided the population into "Shi-Nou-Kou-Shou" - or warriors, farmers, craftsmen, and merchants. Above these four caste groups was the imperial family. Below the four caste groups were the outcastes, people who were considered unclean under Japan's unique blend of indigenous Shinto religion and Buddhism. These Burakumin, meaning "people of the special community", included leather tanners, grave diggers, and anyone else whose job required them to handle dead animals or people. They were not allowed to associate with "clean" people and had to live outside the regular towns in separate villages or ghetto areas, just like little leper colonies. Despite the existence of some theories that claim that the Burakumin are of foreign origin, research has consistently shown that the Burakumin are racially and linguistically fully Japanese. Today, there are still reportedly as many as 6000 Buraku communities of varying sizes (most being very small), primarily in the central and southwestern areas of Japan. The total Burakumin population, living inside and outside these communities, is said to be about 3 million people.Officially, the caste system was abolished in 1871 and the outcastes were emancipated, but family history in Japan is very important, so there is still a degree of educational, employment, and social discrimination against the Burakumin. The Japanese society as a whole does not talk about the subject, nor in some cases even admit that a discrimination problem exists; as a result, social reform and reconciliation are very slow.
The Burakumin also seem to be largely overlooked in the spread of the gospel.
-Justin Ong
The Burakumin also seem to be largely overlooked in the spread of the gospel.
-Justin Ong
Caste discrimination
Samurai warriors had several privileges. They were allowed to wear two swords - a long one and a short one. Commoners were not allowed to wear any weapons at all. At a certain period samurai warriors were even allowed to behead a commoner who had offended them. Peasants on the other hand were expected to abide by the instructions or orders given by the Samurai.
Powerful feudal lords had ravaged Japan in a series of civil wars lasting for roughly 100 years. When Toyotomi Hideyoshi could finally unify Japan, he introduced a series of reforms thus changing the life of the samurai class. He made the samurai live permanently in castles. Until then they were farming their own land during peacetime. It was like the change from an army of draftees to an army of professionals. To finance the system, Toyotomi Hideyoshi introduced a rice taxation system under which every samurai warrior received a certain amount of rice depending on his rank.
The samurai warriors had an ethic code of behavior called bushido, meaning "way of the warrior". The central point of the bushido was complete loyalty towards the lord, the daimyo.
Belonging to the Japanese samurai class was a hereditary membership.
-Justin Ong
Powerful feudal lords had ravaged Japan in a series of civil wars lasting for roughly 100 years. When Toyotomi Hideyoshi could finally unify Japan, he introduced a series of reforms thus changing the life of the samurai class. He made the samurai live permanently in castles. Until then they were farming their own land during peacetime. It was like the change from an army of draftees to an army of professionals. To finance the system, Toyotomi Hideyoshi introduced a rice taxation system under which every samurai warrior received a certain amount of rice depending on his rank.
The samurai warriors had an ethic code of behavior called bushido, meaning "way of the warrior". The central point of the bushido was complete loyalty towards the lord, the daimyo.
Belonging to the Japanese samurai class was a hereditary membership.
-Justin Ong
Racial Differences in Singapore- The Case of Maria Hertogh
The Maria Hertogh Riots between ethnic Malays and the European and Eurasian communities in Singapore occurred on 11 December 1950. The riots took place over a period of three days and saw at least 18 people killed and 173 people injured. It was sparked by the controversial custody battle between Maria's adoptive Malay family and her Eurasian parents.
Maria Hertogh, born to Dutch-Eurasian parents in Java, was adopted during the war by an Indonesian Muslim lady named Aminah. When Maria's father was arrested by the Japanese, Maria's mother gave Maria to Aminah to be raised. She was given the Muslim name Nadra. In 1947, Aminah moved to Trengganu with Maria.
After the war, the Hertoghs launched a legal battle for the custody of their daughter after they received information in 1949 of her whereabouts in Malaya. The custody battle attracted intense media attention worldwide. Photographs in newspapers of a Muslim girl in a Catholic convent and claims that she had bowed down to the Virgin Mary affected religious sensitivities and whipped up emotions. The Muslim side was championed by Indian Muslim Karim Ghani. As editor of the Jawi daily, Dawn, Ghani instigated emotions within the Muslim community by publishing controversial reports of the case. He also worked out an extensive plan for 1,500 girls to protest in a procession. Exhortations were made at the Sultan Mosque to wage a holy war to force the return of Maria to Aminah. At the appeal hearing on 11 December 1950, the Judge dismissed Aminah's appeal and custody was given to Adeline Hunter, her biological mother. Upon hearing the judgement, huge crowds outside the court rioted, convinced that the colonial laws, the courts and the legal system were prejudiced against Muslims.
For three days, mobs of Malay and Indian Muslim rioters attacked any European and Eurasian in sight. Altogether, 18 people were killed and 173 were injured. Nine were killed by rioters while the others were killed by policemen. Aside from a Police Inspector and a Special Constable, those killed by rioters had little to do with the Hertogh case and their murder was motivated more by fanaticism and racial hatred.
The Maria Hertogh Riots have indeed sparked several implications on the individuals and the welfare of the society. The riots highlighted the insensitive way the media handled religious and racial issues in Singapore. The British colonial authorities also failed to defuse an explosive situation when emotional reports appeared in the local press of the custody battle accompanied by sensational media photographs of a Muslim girl in a Catholic convent. Such photos would definitely cause discontentment among the Muslims especially, since Maria had been brought up as a Muslim and was hesitant to leave her foster mother initially
The riots have also raised several concerns to the government. Although the rioters were mainly Malays, they included a large number of foreigners including Indian, Pakistani and Indonesian Muslims. In addition, the mainly Malay Police Force appeared to sympathise with the Muslim rioters and displayed some measure of deliberate inaction and defection during the riots. Gurkha Police Riot Squad Detachment. consisting of at least 149 men were unfortunately not utilised and were in fact withdrawn at critical locations. As such, measures carried out to settle the discord between the Muslims and the Christians. The number of casualties thereby increased rapidly since several policemen were biased towards the Malays.
The case of Maria Hertogh has indeed successfully been an eye opener to our society. Being a multi-racial country, it is vital for us citizens to respect the differences in culture and beliefs. taunting and mocking one’s race or religion would only result in disgruntlement, which, if not tolerated could cause chaos in the society.
Maria Hertogh, born to Dutch-Eurasian parents in Java, was adopted during the war by an Indonesian Muslim lady named Aminah. When Maria's father was arrested by the Japanese, Maria's mother gave Maria to Aminah to be raised. She was given the Muslim name Nadra. In 1947, Aminah moved to Trengganu with Maria.
After the war, the Hertoghs launched a legal battle for the custody of their daughter after they received information in 1949 of her whereabouts in Malaya. The custody battle attracted intense media attention worldwide. Photographs in newspapers of a Muslim girl in a Catholic convent and claims that she had bowed down to the Virgin Mary affected religious sensitivities and whipped up emotions. The Muslim side was championed by Indian Muslim Karim Ghani. As editor of the Jawi daily, Dawn, Ghani instigated emotions within the Muslim community by publishing controversial reports of the case. He also worked out an extensive plan for 1,500 girls to protest in a procession. Exhortations were made at the Sultan Mosque to wage a holy war to force the return of Maria to Aminah. At the appeal hearing on 11 December 1950, the Judge dismissed Aminah's appeal and custody was given to Adeline Hunter, her biological mother. Upon hearing the judgement, huge crowds outside the court rioted, convinced that the colonial laws, the courts and the legal system were prejudiced against Muslims.
For three days, mobs of Malay and Indian Muslim rioters attacked any European and Eurasian in sight. Altogether, 18 people were killed and 173 were injured. Nine were killed by rioters while the others were killed by policemen. Aside from a Police Inspector and a Special Constable, those killed by rioters had little to do with the Hertogh case and their murder was motivated more by fanaticism and racial hatred.
The Maria Hertogh Riots have indeed sparked several implications on the individuals and the welfare of the society. The riots highlighted the insensitive way the media handled religious and racial issues in Singapore. The British colonial authorities also failed to defuse an explosive situation when emotional reports appeared in the local press of the custody battle accompanied by sensational media photographs of a Muslim girl in a Catholic convent. Such photos would definitely cause discontentment among the Muslims especially, since Maria had been brought up as a Muslim and was hesitant to leave her foster mother initially
The riots have also raised several concerns to the government. Although the rioters were mainly Malays, they included a large number of foreigners including Indian, Pakistani and Indonesian Muslims. In addition, the mainly Malay Police Force appeared to sympathise with the Muslim rioters and displayed some measure of deliberate inaction and defection during the riots. Gurkha Police Riot Squad Detachment. consisting of at least 149 men were unfortunately not utilised and were in fact withdrawn at critical locations. As such, measures carried out to settle the discord between the Muslims and the Christians. The number of casualties thereby increased rapidly since several policemen were biased towards the Malays.
The case of Maria Hertogh has indeed successfully been an eye opener to our society. Being a multi-racial country, it is vital for us citizens to respect the differences in culture and beliefs. taunting and mocking one’s race or religion would only result in disgruntlement, which, if not tolerated could cause chaos in the society.
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