Tabrej Ansari, a 24-year-old Muslim man who died in Jharkhand’s Seraikela Kharsawan district on Sunday allegedly of injuries sustained in a mob attack last week. | Mohammad Sohel
Md Tabrez Alam & Dr. Md Afroz 29 Octber 2020
Abstract
The failure of civic politics pushed reorient ethnic-centric politics where identity becomes instrumental in exercising power or it rallies support based on client-patron relations with certain groups and excluding others. In a democracy such political traits are dangerous it surpasses the fundamental ethos of equality, justice, and brotherhood. The recent crisis in India is the result of such divisive politics orchestrated by political parties and Jharkhand also suffered from this alien exports. While it had a very harmonious inclusive society, the collective heritage of Birsa Munda, Shaikh Bhikhari, and many more who martyred for Jharkhandi identity. Jharkhandi Muslims had a great role in the freedom movement and at the same time struggled ferociously for the creation of a separate state. The recent social fragmentation is the by-product of ethnopolitics that basically questioned Muslims’ existence. While Muslims are indigenous people and it needs to reconnect origin roots. This study attempt to trace the epistemology of Muslim segregation in Jharkhand and find the path of inclusion.
Keywords: Residential Segregation, Higher Education, Muslims, Marginalization, Jharkhand
Introduction
Jharkhand as a separate state came into being in 2000 but it came into being after many sacrifices, it has glorious past from freedom movement to struggle for preservation of indigenous socio-culture roots from imperial forces. Jharkhand had very harmonious inclusive society, the collective heritage of Birsa Munda, Shaikh Bhikhari and many more who martyred for Jharkhandi identity. Jharkhandi Muslims had great role in freedom movement and at the same time struggled ferociously for the creation of separate state. Recent crisis in India are the result of divisive politics orchestrated by political parties and Jharkhand also suffered from this alien exports. The failure of civic politics pushed reorient ethnic centric politics where identity becomes instrumental in exercising power or it rallies support based on client-patron relations with certain groups and excluding other. In a democracy such political traits are dangerous it surpasses the fundamental ethos of equality, justice and brotherhood. The social fragmentation are the by-products of ethno-politics that basically questioned Muslims existence. While Muslims are indigenous people according to Rangnath Mishra Commission. Majority of Muslims population have indigenous roots, they either converts from SCs & STs or migrants from neighbour states[i] and it can be identified by physiological traits, occupations and socio-cultural practices.
Education has vital importance for any individual or community’s growth. For Muslims lack of education or systemic marginalization pushed them into margin. The vicious cycle of marginalization start from residential segregation where the choice of dwelling curtailed and pushed in ghettos, there community caught in different form of segregation. There is a strong connection between residential segregation and educational segregation. To understand the dynamics of exclusionary social practices one can find easily by identifying the location of residence of particular community. Muslims throughout the states compelled to opt residence not on their choices, the location of their residence are root cause of all forms of marginalization and cyclic of segregation. This study attempt to trace the epistemology of Muslims segregation in Jharkhand and find the path of inclusion.
Methodology
In this study, descriptive macro level analysis being used where it employs both primary and secondary data, the secondary data availed from different sources such as academic journals, news reports, various government reports accessed through e-contain. The study involved by conducting interviews of Muslims in the state of Jharkhand, with the significant Muslim populations: Bokaro, Ranchi, Giridih, Dhanbad and Hazaribagh. Where interviews conducted to understand some set issues applying common methodological approach and it was assured anonymity of participants to open up freely and be truthful in discussion. The interviews were taken from Muslim representatives of the state minority commission, representatives from each districts of Jharkhand including activists, Imams, student leaders, local politicians and other stakeholders from Muslim community. The respondents narrated their views to the questions of segregation, discrimination, inequality, challenges and difficulties experienced in access to higher education.
Jharkhandi Muslims: Collective Heritage, Collective Future
Jharkhand as a separate state came into being in 2000 from Bihar. The population of Jharkhand is 33 million as per 2011 Census of India and it is estimated 38 million population in 2020 as per ‘world population’ data.[ii] Whereas community wise population in which Hindu 68 percent, followed by Muslim 14.5 percent 4.3 percent Christian and Sikh, Buddhist, Jain constitute below 1 percent. The total Muslim population is 4.7 million in which 62.8 percent comes from other backward caste (OBC) within Muslim community according to Rangnath Mishra Commission.[iii] Majority of Muslims population have indigenous roots, they either converts from SCs & STs or migrants from neighbour states and it can be identified by physiological traits, occupations and socio-cultural practices.
Indian Freedom Struggle
Jharkhandi Muslims had active role in the Indian freedom struggle. In fact Shaikh Bhikhari was one of the great heroes who fought against British Empire in 1857 and sacrifice his life along Nadir Ali, Slamat Ali, Shaikh Haru, Thakur Vishwanath Pandey. He played a pivotal role in ‘Mukti Vahini’ and helped Indian Army in ‘Ranchi revolt’ on 31 July 1857. Shaikh Bikhari awakened the Santhalis of Santhal Pargana to revolt against the Britishers.[iv] In 1923 Momin Conference formed to safeguard weaving community from British atrocities, it mobilize people protest for Jalianwala bagh Massacre. There were many more who have been forgotten such as Imam Ali (Brambe), Nazahat Hussain (Bundu) Jaggu Mian (Bijulia) Farzand Ali (Itki) Abdullah Sardar (Sisai) Zakir Ali (Itki) Ali Jan Mian (Gudri Ranchi) Sohbat Mian (Ranchi) Chandan Mian (Dumri) was among the important Muslim figures of Jharkhand who protested against the brutality of the Britishers in India.[v]
Jharkhand Movement for Separate State
Muslims had also actively participated in the struggle of Jharkhand movement for separate state. From the very first day when state of Bihar was carved out from Bengal in 1912 and Its eastern part remained in Bengal while Chotanagpur Santhal Pargana attached to Bihar. Asmat Ali was the first leader who felt the creeping danger on socio-culture front in Bihar and demanded a separate state of Jharkhand with immediate in the very year of 1912. This very socio-culture emotion caught momentum among Jharkhandi and Chiragh Ali popularize this demand. large number of Muslims joined the Jharkhand movement and martyred for the cause namely Murtaza Ansari (1989), Ashraf Khan (1990), Muhammed Sayeed and Zuber Ahmed (1992), Wahab Ansari, S. K. Qutubuddin (1993) and many more.
From the very beginning to the formation of Jharkhand Muslims were the most visible community and their role cannot be under estimated. It had instrumental in Jharkhand Party’s movement and Jharkhand Mukti Morcha led by Jaipal Singh and Shibu Soren respectively. Momin Conference passed a resolution in 1936 for separate state and it was demanded by Chiragh Ali in 1952. Visionary leadership of Momin Conference had defeated Muslim League in 1937 Assembly election. Another important ‘Jharkhand Qaumi Tahrik’ (JQT) led by Prof. Khalid Ahmad 1989 toed with AJSU party in the struggle. Muslim youths were very active and fought shoulder to shoulder with AJSU leadership.[vi]So, the history of Jharkhand has full of collective heritage, our history, freedom movement against imperial forces, struggle for preservation of culture, regional identity, language, lifestyle, socio-economic status all have same magnetic effect on our collective conscience and it bound us together. Off course, today there are lots of problem taken into conflicting ground. The divisive politics have taken toll on social harmony, yet the natural boundness are enough to transcend all those artificial social barriers that obstructing our collective development and to build a inclusive society.
There are strong connection between residential segregation and educational segregation due to rise of urban growth expanded from heavy industrial development and the institutional setup concentrated in city centric across the Jharkhand. This truth can be identified by pointing the location of Muslims residence limited to certain particular areas which stand far away from the institutional point. The study tries to locate the Muslim population in different districts and their dwelling areas. The more population concentration in any district or region have more backwardness despite having quality education centres and economic livelihood opportunities. The below table has been distributed to show the percentage of Muslim population in all districts of Jharkhand.
In the Map shown 4.7 million Muslim populations distribution scattered in different districts of Jharkhand. Keeping in mind above co-relations of marginalization and backwardness can be noticed through glancing the population ratio and community status. The most populous district Pakur 35 percent trailed by Sahibganj 34 percent, Godda 22, Giridih 20, Deoghar 20, Lohardaga 20, Jamtara 20, Hazaribagh 16, Dhanbad 16, Koderma 14, Garhwa 14, Ranchi 14, Ramgarh 13, Palamu 12, Bokaro 11, Chatra 11, Latehar 9, Dumka 8, Purbi Singhbhum 8, Saraikela Kharsawan 5, Gumla 5, Simdega 2, Paschim Singhbhum 2, Khunti 2 percent respectively.
The description of population shown in descending manner to proliferate the link between population concentration and backwardness. If we look at the human development index the most Muslim populous regions have most inferior status in terms of all development parameters such as Sahibganj, Pakur[viii]. There are acute poverty, hunger, malnutrition, illiteracy and unemployment. Majority of household either dependent on agriculture or migrant labourer working outside state and sending money back. The livelihood option are very limited, agriculture is dependent on seasonal rain, water harvesting is in poor state, the meagre amount of crops do not suffice to feed each and everyone.[ix] Still approximately 50 percent population are dependent on agriculture or related activities. Bulk of Muslim population are engaged in informal sector either as labourer or artisan. There is wide gap between urban and rural socio-economic status. The NSSO data reveals the expenditure capacity in urban rural has huge gap whereas urban Muslim households are in poor state as compare to rural folks.[x] Quite contrary, other communities have better socio-economic position in urban dwelling[xi]. The stark link between development and marginalization are the available of livelihood economic opportunities.
The vicious cycle of Segregation
Segregation in general inform a social phenomenon where one particular community conditioned to live in isolation. It has varieties in operational ranging from social, religious, ethnicity, language, caste, community attributes that determines a group’s status. In India caste based segregation practices from centuries but in post constitutional period it has been abolished legally. The new entrant in this vicious cycle are Muslims where religious identity somewhere becomes instrumental in oppression. It start from residential segregation where the choice of dwelling curtailed and pushed in ghettos, there community caught in different form of segregation. There is a strong connection between residential segregation and educational segregation. To understand the dynamics of exclusionary social practices one can find easily by identifying the location of residence of particular community. To access any kind of facilities whether government or private services, location of residence determines one’s availability or depravity. The old pattern of practiced residential dwelling were quite satisfactory at-least it had not ferociously segregated community into different threshold as compare to newly developing housing societies where identity become prime determinant in accessing residential choice. Though, the traditional form of community living in a demographic composition forms a classy example of social and religious base segregation practiced from old times and that is the by-product of caste based social construction. It has both push and pull factor in retaining residential status, the socio-economic development determines one’s status. The role of state is negligible, society functions on its own norms and values.
The Middle Class Dilemma
To develop each and every person needs education and in this modern ICT led advancement quality education is essential. Therefore, place of residence becomes very important where access of good education remains easily available. It is well-known fact cities and towns have concentration of resources and that is why people have aspiration to live in those areas for better accessibility of education and economic opportunities. In general economic prosperity ensure better upward mobility where an individual demonstrate his/her capability to attain life goals, it enable to qualify enough to choose a choice based residence and that further ensure generational upward mobility. The irony is that very few Dalits and Muslims get such undeterred social acceptability rather meted with harsh denial response from the society and this is not talk of past but the naked social reality. The contemporary burgeoning urban middle class going through such discriminatory experiences by itself practicing exclusionary mode in housing market. Indian middle class prospered with the liberalisation of economy but quite contrary it did not liberalise its orientation in behaviours.
The Connection between Residential and Educational Segregation
The mushrooming real estate sector in every township industrial area has opened a varieties of residential choices in housing market with ranging prices depending on types of requirement and location. It is noted that in purchasing, selling or renting identity plays determinant role in guaranteeing occupancy. Such practices violates fundamental rights of an individual, nobody can deny in any circumstances, it confront with the constitutional ethos of bringing egalitarian society. There is less intervention of state in relation to the housing market discrimination, the traditional liberties in civic matters such as residence choice never being scrutinized by state or highlighted by any agencies, that is why such ignorance meted on residential segregation policy. If we look at the demography of Indian states, there are uneven population of religious Minority scattered throughout and their housing pattern are same yet segregated in a corner where accessing of neighbourhood educational institution are far reaching. Their residence location becomes obstruction in attaining good education and quality life.
In this context the existing institutional segregation would also reinforce the housing segregation and educational segregation in a cyclic manner. Although, residential segregation and educational segregation are rampant and visible in society yet it cannot be generalized in representing the entire state picture. There are some quite contrary reports which highlights that the people of forward class of both community’s whether Hindu or Muslim in higher education considerably have more representation than those lower class population from both religious group. There is a co-relational effect on the educational advancement and career development in attaining life goals high or low depending on one’s particular background. Data analysis expound clearly that non-educational factors are instrumental in determining particular community’s low achievement, like socio-culture and economic family background.
Prejudiced Knowledge Deformed Minority
There is common perception among majority group that Indian Muslims prefer self-segregation and they do like to live in Ghettos and its becomes part of narrative. Though, the fact is that even the Bollywood celebrities and number of high-profile Muslims have been refused by houseowners to sell or rent their houses to them. In fact there are several studies which highlighted the causes and consequences of residential segregation of Muslims. Spatial segregation revolves around a number of themes associated with ethnic residential pockets and ‘Muslim Ghettos’, which are symbolised by religious and cultural practices. It focuses on the idea that Muslims self-consciously live in separate neighbourhoods by deliberately excluding themselves but the fact is that they have been denied or excluded by main stream society.
There are number of studies, reports which talk about the condition of Muslims and shows that Muslims are disadvantageous in all indicators of socio-economic development including all indicators of human development. The identity of being Muslims itself become problematic once they reveal their identity and they become as object of exclusion. In reality one can look that how this community are facing discrimination in the main stream. There are several ways where they faced social segregation, political segregation, economical segregation , cultural segregation and educational segregation. In the various commissions and committees of government stated that Muslim are poorer than other marginalized group of India, weather it is rural or urban. They are the victims of prejudice and inequalities.
Educational Status of Muslims
Education has vital importance for any individual or community’s growth and it has witness empowering many SCs & STs community’s emancipation. For the Muslim community lack of education or systemic marginalization which one should be blamed or both worked in cyclic manner to push them in margin; it is difficult but the truth is that there is something grossly wrong with them. I guess over the period Muslims marginalization put community in a condition where education becomes least priority and state also did not take care seriously. Consequently, Muslims lag far behind to other communities. Congress was or are accused for minority appeasement politics and the reason of Muslims marginalization, the political manoeuvring of Congress in the past attest those allegation. Though, it appointed ‘Sachar Committee’ to assess the actual condition of Minorities and SCR (2006) brought real picture in public domain pointing Muslims most vulnerable community needed affirmative actions.
The educational attainments of Muslims in higher education are considerably less than other social groups. The Census 2011 presents data that shows the Muslims represent poorly in comparison to Scheduled castes and tribes in India. Even after 14 years of publication of the monumental work by the Sachar Committee, the progress within the development of the community has remained minimal. Especially the higher Education sector remains struggling when it involves the Muslim community. the academic deprivation of Muslims is well documented and now the way to affect this remains an important question. consistent with the All India Survey of higher Education 2017-18, the Muslim Enrolment in education in India is merely 5 percent as compared to other religious groups[xii]. This under-representation in studies is both a cause and results of the present socio-economic status of Muslims within the country. This status of the community varies from state to state also as sub categories within the community.
The access to education especially remains one among the most important challenges for the Muslim community and this has been also highlighted in a report of prime-minister’s high level committee on ‘Social, Economic and educational Status of the Muslim Community of India’ in 2006 in which it identified Muslims disadvantaged doubly; one the lower level of educational attainment two low grade of education. It has some point below relatively to SCs even in education despite they had gone through oppression of caste system (SCR, 2006: 49-50)[xiii]. Other factors like lack of inclusion of Muslims within the formal and public sectors dissuade the Muslim youth from striving for higher education. this is often manifested in high drop-out rates and extremely sharp decline of educational attainments of Muslims.
In this line “Prime Minister’s 15 Point Programme for the Welfare of Minorities” initiated with specialise in endorsing education among minority groups would help in increasing overall literacy rate and it did some point pushed to 68 percent among Muslims but not as much as other minorities performed such as Jains, Christian, Buddhist, Sikh are far ahead to the Muslims in education. According to ‘all India survey on higher education’ only 5 percent Muslim students enrolled in various universities in 2017-18, while it was 4.9 percent only 0.1 percent increase in number from the last 2016-17 year batch. If we look at deeply only 1-3 percent student enrolled in other universities in northern belt. The bulk of students go to minority run institution. In teaching profession Muslims constitute only 4.9 percent in university in which majority teaches in Jamia Millia Islamia and AMU with proportion of 50 and 75 respectively. The ‘Centre for Educational Research & Training’ took a study on 34 universities find out an alarming picture where enrolled 9,15,806 students but pursued study only 63,325 candidates. It shows the drop-out numbers quite much higher among Muslim students and that is very disappointing figures. Further, the student preferring to study in institutions itself portrays the grim picture where 90 percent student either goes to Maulana Azad National Urdu University, Hyderabad and central university of Kashmir, Jammu & Kashmir and majority of students comes from either J&K and northern states like Uttar Pradesh, Bihar, Bengal, Jharkhand.
The ratio above 90 percent in some institutions like Maulana Azad National Urdu University, Hyderabad and Central University Of Kashmir (J&K)[xiv].
Educational Status of Jharkhandi Muslims
According to 2011 Census of India Report Muslims national education is 68.5 percent and in Jharkhand 66 percent below 2 percent and nationally 7 percent below[xv]. While all other minorities are in better position, in fact they are above the national level education like Jain 94 percent, Christian 84, Buddhist 81, Sikh 75 percent respectively[xvi]. If we look into deeper the Census data further brief about community apathy where 40.8 percent got high school education, at graduation level only 2.8 percent got education whereas higher level concern 1.1 percent recorded reaching to university education. To the contrary, non-Muslims fairly better in position where high school level figured 55.0 percent, graduate level 11.0 percent and in higher education 4.2 percent studied in university. If we look at it gender wise in accordance of Census report children under age of 7-16 years 3.16 percent boys did schooling and girls percentage 2.58 even below the boys. Ironically, in education Jharkhandi Muslims figured out second at the bottom level among all 28 states.[xvii]. This has been also pointed out in MHRD report on to find out Progress Towards Universal Elementary Education. The lowest enrolment of Muslim students in universities and colleges in Jharkhand are the stark reality. There are 9 minority affiliated institution in which Muslim has only 2 institution one is ‘Karim City College’ in Jamshedpur and ‘Maulana Azad College’ in Ranchi. [xviii] There are very few students enrolment recorded in Central University of Jharkhand, BIT Meshra, RIMS (Ranchi), Ranchi University, Vinoba Bhave University (Hazaribagh), ISM (Dhanbad), XLRI Jamshedpur. while these universities are ranked in better position. Among enrolled Muslim students majority study arts & literature with exceptionally few in science stream and pursuing higher education.
Another education hub in Jharkhand is Bokaro where researcher employed ethnographic study in the September 2020. Here majority of students come from neighbouring districts from undivided Bihar for better schooling and coaching classes but moreover in all schools Muslim students seems negligible. In college level, there are 3 government college and 4 private college function. The location of these colleges are at par distance from the residence of Muslims localities. This single problem halt the march of Muslim students in reaching the colleges and even girls are more deprived in this way. Some of students enrol there and encounter with many multi-layered issues and problems. On the matter of Urdu learning very few use to opt Urdu as a subject in career prospects is very low preference. Most of colleges going through such crises where enrolment in Urdu is very minimal. To the contrary in school level students use to opt Urdu but school administration neither provide teacher nor text books which is available in all other subjects. Students are being forced to opt other subject and this type of complain spoken in many schools in Ranchi, Bokaro, Jamshedpur and from other district schools also. Even daily Dainik Bhaskar covered this story highlighted the grim situation of schools management ill treatment where it found out school authority use to force Urdu medium students to change the medium of instruction from Urdu to Hindi citing unavailability of books in Urdu and shortage of Urdu teachers. There is a nexus between schools administration and book sellers but shortage of Urdu teachers is genuine issue and it is part of state negligence. Within Bokaro there are 1123 government schools in which only 9 schools have Urdu teachers. In-spite of that Urdu is the 2nd official language of the state and 1st language for majority of Muslims. This is why Muslims are literate on the paper but not educated. Some of instrumental Constraints in attaining Higher Education; Issue of Safety and Security, Lack of Information and motivation, Lack of Infrastructure, Non-availability of Hostel, Madrasa Education System, Female Education, Mentality of the People.
Conclusion
Muslims in Jharkhand are no doubt living in extreme depravity, their anxieties, frustration are emanating from their collective failures. It has miserably failed in main streamlining community. The blame goes on both community itself responsible and state apathy add more vulnerability. At community level, their representatives are not honest worked as agents for state and did not raise their concerns. They get support in the name of community but function at the behest of their individual interests. Despite having strong political lineage in past earned from civil movement, it failed to foster leadership in trailing generation. This is because of forgetting the power of civic politics blend with regional emotions and aspirations. Identity politics most of time deviate and creates conflicting ground if it not submerge in collective identity. Wherever, the failure of civic politics witnesses it generate counter-productive forces giving space for rooting ethnic centric politics. In which one particular identity becomes instrumental in exercising power or it rallies support based on client-patron relations with certain groups and excluding other. In a democracy such political traits are dangerous it surpasses the fundamental ethos of equality, justice and brotherhood.
Recent crisis in India are the result of such divisive politics orchestrated by political parties and Jharkhand also suffered from this alien exports. The recent social fragmentation are the by-products of ethno-politics that basically questioned Muslims existence. While Muslims are indigenous people and majority comes from OBC background. There is urgent need to revive regional identic symbols such as celebrating heroes, festivals, cultural programs, historical dramas, regional history in textbook. State has to take responsibility and it would be monitored through active participation of civil society, intellectuals, activists, religious figures. Each and every Mohalla should form a taskforce whose primary role is to keep vigil over community and act as an agencies with authority. These taskforces should be accountable to a retired judge in every district.
On the matter of development, lack of education is the single most devastating cause of community’s backwardness and educating community is the foremost task to rescue it from vicious cycle of marginalization. There are some instrumental Constraints in attaining developmental goals such as; Issue of Safety and Security, Lack of Information and motivation, Lack of Infrastructure, Non-availability of Hostel, Madrasa Education System, Female Education, Mentality of the People. In all these concerns community itself have to engage with government agencies in facilitating institutional redressal mechanism such as safety and security for girls, counselling centres for education related issues, monitoring Madarsa education, developing own hostels, schools and colleges as other minorities are finely doing. If it can run lakhs of Madrasas why can’t built universities. Crores of rupees every years wasted on Jalsa, Juloos, Qawwali, Ijtema (religious congregation) and unaccounted ‘Wakf Properties’ being misused by handlers. If community join hand together it can bring revolution through education. It would serve two dimensional noble purposes; first in educating community that will bring over all changes in Muslim society, secondly these institution will cater under privileged sections in equal footing that would cultivate communal harmony and contribute in nation building as Jamia Millia Islamia, Delhi (Central University) doing.
On the matter of segregation, segregation is a serious problem limiting mostly marginalized community where the choice of dwelling curtailed and pushed in ghettos, there community caught in a cyclic of segregation. Residential segregation is one of the most challenging hurdle in community’s development. There is a strong connection between residential segregation and educational segregation. In Jharkhand with the rise of urban housing market, it developed a new form of discrimination where access in newly built housing societies Muslims are overtly or covertly denied occupancy. It has been widely noticed by communicating to both tenants and houseowners, and many times researcher himself experienced by acting as buyer, renter. The reason of denial were based on varying factors such as job, food, caste, family and economic status but community identity were decisive factor in denial or acceptancy. Segregation have multiplying effect on community’s fate. At first it restrict accessibility, realizing capabilities and second it delink community with national integration and that is necessary for nation building. There is urgent attention needed to prohibit this evil practices, it cannot be operated unrestrained in the name of civil liberties. There must be some legal course of action to stop it, civil society must demand for legislation or policy framework to regulate housing & land market.
Note- This study is solely done by authors but there is need to acknowledged those helping hand in logistic and financial support in conducting research namely ‘Rising Tree’ foundation all respondents.
References;
[1] PhD Scholar Indian Institute of Dalit Studies, New Delhi, Email: [email protected], Mobil No- 9799471832
[2] Asst. Prof. at Dept. Political Science, MANUU, Hyderabad, Email: [email protected], Mobile No- 7210575896
[i] Rangnath Mishra Commission Report, Ministry of Minority Affairs, GoI, http://minorityaffairs.gov.in/reports/national-commission-religious-and-linguistic-minoritie
[ii] 2011 Census, GoI, https://www.census2011.co.in/census/state/jharkhand.html ,
World Population, http://www.populationu.com/in/jharkhandpopulation#:~:text=The%20Jharkhand%20population%20in%202020,%2C%20updated%2031%2C%20May%202020.
[iii] Rangnath Mishra Commission Report, Ministry of Minority Affairs, GoI, http://minorityaffairs.gov.in/reports/national-commission-religious-and-linguistic-minoritie
[iv] Mahtab Alam and Mary Abraham (2010), Jharkhand Movement and Muslim Contribution, Special series on Jharkhand’s Muslims- Part-2, twoCircle.net, November 18, 2010
http://twocircles.net/2010nov18/jharkhand_movement_and_muslim_contribution.html
[v] Ibid,
[vi] Afsar Ali (2000), Muslim contribution to the formation of Jharkhand State, The Milli Gazette, 15 December, 2000, https://www.milligazette.com/Archives/15-12-2000/Art10.htm
Op.cite., Mahtab & Mary
[vii] MPSC Academy (2016), Muslim Population in Districts of Jharkhand, http://muslimcensus.blogspot.com/2016/10/muslim-population-in-districts-of_18.html
[viii] Abusaleh Shariff (2015), District Development and Diversity Index Report, Conference Paper on ‘Pathways to Link Communities with Governance’
https://www.researchgate.net/publication/271866252_District_Development_and_Diversity_Index_Report
[ix] UNDP Report on Jharkhand Economic and Human Development, https://www.undp.org/content/dam/india/docs/jharkhand_factsheet.pdf
[x] Mahtab Alam & Mary Abraham (2010), 10 Years of Jharkhand: Whither Muslims? TwoCircle.Net, November 2010, https://twocircles.net/2010nov15/10_years_jharkhand_wither_muslims.html
[xi] NITI Aayog (2009), Task force on Poverty Alleviation, https://niti.gov.in/writereaddata/files/Jharkhand%20presentation.pdf
[xii] MHRD Report (2018), All India Survey on Higher Education, GoI, http://aishe.nic.in/aishe/viewDocument.action?documentId=26
[xiii] Sachar Committee Report, Ministry of Minority Affairs, GoI, http://www.minorityaffairs.gov.in/reports/sachar-committee-report
[xiv] Ministry of Minority Affairs Report on ‘Evaluation of Prime Minister’s New 15 Point Programme for Minorities, GoI, http://www.minorityaffairs.gov.in/sites/default/files/evaluation%20OF%20PM%27s%2015%20PP.pdf
[xv] Naaz Khair (2017), Muslim and Pasmanda Education: Affirmative Action issues, Roundtable India, 17th august,2017, https://roundtableindia.co.in/index.php?option=com_content&view=article&id=9155:naaz-khair&catid=119:feature&Itemid=132
[xvi] Ibid,.
[xvii] Mahtab Alam (2011), Whither Muslims of Jharkhand? Milli Gazette, 17th March 2011, https://www.milligazette.com/news/4-national/819-whither-indian-muslims-of-jharkhand/
Also in MoMA, GoI, Report on ‘National Commission for Religious and Linguistic Minorities’ http://www.minorityaffairs.gov.in/sites/default/files/volume-2.pdf
[xviii] Mahtab Alam & Mary Abraham (2010), 10 Years of Jharkhand: Whither Muslims? TwoCircle.Net, November 2010, https://twocircles.net/2010nov15/10_years_jharkhand_wither_muslims.html