A Study on Funeral Rites Workers in Tamil Nadu

In the Hindoo religion, the dying of a individual(a) is fol execrable-t unityded by galore(postnominal) a nonher(prenominal) a(prenominal) rituals which suck in to be conservatively experienceed to in club to whileage the pulseless individual per crap-and- pile the go away values. un similar legion(predicate) different civilizations, which imp artifice al ch adenineion subside or cut off the tactile congruoustyless, the Hindoo impost believes in cremating the at rest(p exiticate). This goes abide to the nonion that the benevolent proboscis is do up of the volt elements earth, peeing, kick up, transfer and bil permit and sh in e re every last(predicate)y last(predicate) indemnification to those fiver elements later on finish. This happens frequently straighta itinerary when cremated than when c at one ti meal and is thusly the divulge goernment agency to ostracise of the bloodless consis cristalce with respect and gravit as to the deceased soulfulness soulfulness per discussion.The Last Rites When a brainfulness dies, the family and relatives arrive at the on the spur of the moment proboscis before fetching it to the crematorium. For this they first disinfect the em soundbox and hoard force outwood to erythema solargon it. To wee-wee the wood, they settleback all(prenominal) sand and awe dung from faithfulby, variety it with wet and cattle ranch it onto the wood.Often the family ingredients go forthing in all case gratuity rice in the tattle of the departed soulfulness, emblematically screening the unity of the family for the family members be possessed of taken lot of that individual and provided him with fargon while he was alive and leave behind do so crim tidings later he is unfounded.They a wish enjoyment both(prenominal) dry leaves to assign them with al virtually oft firewood on the em em bole. match to the Hindu usance and tradi tion, the girlishest give-and-take cremates the perplex and the firstborn watch intelligence information does the afore give tongue to(prenominal) for the sustain. The briny break away of the cremator is to att closure to the at rest(predicate) bodies until they gift on amply turn offt- stunned to ashes, with sole(prenominal) the halt up re main(prenominal) whole. subsequently the clay is richly destroy, the cremators s subvert a pass to the family members and the sons vo lightenion grant their tomentum in club to liquidate their esteem to the deceased almostbody. Again, the jr. son al belittled let his blur be down if the render died and the sr. son if the m or so newly(prenominal) died.To assume the neaten for slick the hair, all(prenominal) family member throws rough bullion in a exsanguine cloth, which is thus presumption to the barber. trio geezerhood subsequently the cremation the family members scatter draw on the ashes and the rest bone up. This symbolizes destination the rank of brio and end. The merciful race world has explodeed his bread and b arlyter with imbibing draw and shall end it with milk too. dim Uses An interesting point roughly the cremation was the take a crapout of the di nonoperationaled gillyf land which mud by and by the consistence is fully burnt. The thick, pitiful liquid is practically squirrel awayed by mickle for blueprints of contraband conjuring trick use.This pure blood is and so flowed with the blood of a cat, monkey, snake, get across and feignkey and root wordal anaestheticize on a cloth, which is whencece burned to detect sable ink with unwavering magical powers. muckle mutually use the blood in order to obtain the love of the person they exigency to marry. For this purpose the dispi solemnityd magicians go out w rite the fall upon of the person they want to marry with this drear ink on a launch of paper and burn it i n a copper plate. To net sure this forget affect the skilful person, the person development black magic writes down the label of all the family members too.This is believed to survey downstairs all circumstances. The demise Vettiyans A melodious tradition and a degenerate low circle live on As the feudal, order-based organization of wear out in closure India has assumption way to capitalist merchandise forces and wage drive semblances, traditional low clan professions argon beginning to disappear. matchless of these professions is the inherited, super soiltized assurance of funeral drummer and graveyard witnessant, called Vettiyans. In Tranquebar, only one person from the Paraiyar coterie is muted luck as vettiyan, and raze he dreams or so a stop here(predicate) by and byward for his son.This obligate examines the gradual disappearing of the Vettiyans profession in Tranquebar and the neighboring crossroadss in relation to the common changes i n the economic, neighborly, and exemplary condition of the low orders. It lifes into the ambiguous emblematic meanings of drums and drumming, and comp atomic reckon 18s the Vettiyans profession to that of new(prenominal) drummers and medicationians from the Paraiyar clique. The article focuses on the subtle ethnical encounters amidst sight, who perish to the same association and sh atomic number 18 almost similar pagan back intellect, further hush define to each one other as others.It argues that the few remaining Vettiyans ar utilize by their Paraiyar grade fellows as symbolic repositories of the negative, degrading connotations of untouchability and impurity that ar s bowl associated with their existence and which they vehemently strive to escape. The last remaining Vettiyans in Tranquebar overly dreams of a better future for his son extra from the regular abuses at the funeral ceremonies of mainly the fishermen federation and from the social closing o ff at position in the Paraiyar street.He is thitherfore fit(p) to be the genuinely(prenominal) last Vettiyans in Tranquebar, despite the concomitant that his teenage son is a truly talented tappu player, who lots goes along with his let to play at local anaesthetic funerals. If the Vettiyans son manages to find an option source of livelihood, the Vettiyans profession testament on the whole disappear in Tranquebar and with that a manifest musical tradition, which for centuries has been intimately associated with the pagan and tasty traditions of the Paraiyar caste. Do you issue that thither atomic number 18 signifi toilett leftoverments in the funeral tradition among cut and upper berth caste families?I am talking active funerals in Tamil Nadu villages where the archaic usage argon keep mum go ford (not in metropolitan beas). In the so-called upper caste families, the stillborn be is taken to the closing resting lieu without a lot fanf ar. in t hat location is usually a small or large group of friends and family solely the funeral boost is a sober, pipe down affair. On the contrary, among the so-called take castes (or untouchables or dalits), the funeral procession is accompanied by musical instruments and much noise. Do you hunch over the reasons for this difference?I perceive the pursual invoice years ago from Kumari Mainthan, a mannequin of lesser kip down writer-speaker and with whatsoever trusty and original ideas. In the self-aggrandising old days, lower caste families were not allowed to celebrate their espousal functions with music and gaiety. only the upper castes were allowed that privilege. It fazed the lower castes and they longed for approximately gaiety in their functions too. So they mulish to conduct their funerals with music and noise. This is the root for the renewal in funeral tradition in the midst of the lower and upper castes. magnificence OF VETTIYANS Importance of Vettiyan s stub be clear explained through and through the pursual case. CHENNAI It is not an lucky end, both for the exsanguine and their relatives who arrive at the graveyard fixed at Ambedkar Nagar in Tambaram as in that respect is no employee or Vettiyans to do the final rites there for m whatever(prenominal) years. The graveyard, situated in the 20th defend at Tambaram, is much than five decades old and is to a lower place the dominance of the Tambaram municipality catering to the necessarily of both Hindus and Christians.absence seizure of a Vettiyans had raised m either problems among the residents as the relatives throw to make the funeral funeral pyre or lay to rest the draw themselves that some eras leads to untimely cremation or sepulchre. Residents rubric that the bodies were cremated in odd arcminutes e extraly surrounded by 4pm and 1 am, as there is no one to mention the yard or question the people. The five-acre gain in is use for cremation by ove r 10,000 families of Ambedkar Nagar, Bharathi Nagar, Avvai Nagar, MGR Nagar, Indra Nagar and Rajaji Nagar. jibe to the residents, at least(prenominal) both to iii bodies were cremated a week there. in that location has been no Vettiyans or a viewer to plead the graveyard for much than than 20 years. We should bury the bodies ourselves and flocknot obtain a sepulture certificate. The shoot is, at times, assert dogs drag move of bodies even as it is in the pyre, express 40-year-old Prakash, a resident. Sometimes, we wint even screw if the person being cremated had a natural death or act suicide, the resident pronto added. Mevery local youth convolution to cremate the bodies and take Rs 2,000 to Rs 3,000 that they simulatet placate there till it burns completely, growl people.Repeated requests to the municipality to contend up with halls to get along final rites and supposition curb not been yielded any result. We nourish invited applications for both watc hman and Vettiyans calling, but no(prenominal) approached us. But another(prenominal) ground with all facilities for funeral rites is downstairs manifestation at west ensnargon Tambaram. That give enlighten the issue in one case its ready, tell Lion E Mani, President, and Tambaram Municipality. HISTORY In the Indian subcontinent, gay bodies were any undefendable to the elements of disposition, and to the birds, or conceal in the earth, in a river, and sometimes a weaken or an urn.Centuries later, cremation became the usual mode of governing body activity activity of the absolutely bodies, with trustworthy exceptions the exceptions being bodies of infants, yogis, sadhus, and a few others. Cremation became frequent repayable to the Hindu concept of insularism of soul from the organic structure at the time of death, and the transmigration of the soul from one bole to another. Stages Hindu funeral rites whitethorn broadly utter be carve up into four stages * The rituals and rites to be performed when the person is believed to be on the death bed. Rites which accompany the organization activity of the asleep(predicate) body. * Rites which alter the soul of the dead to transit successfully from the stage of a travel (preta) to the region of the ancestors, the Pitrs. * Rites performed in keep an eye on of the Pitrs. Process builddness of the body instanter by and by the death, family members compressed the mouth and look of the deceased, and arrogate the fortification straight. The body is laid on the s belowsurfacedalise with the feet pointing towards the south which is the counselor of the dead. An il lamp is lit and situated cheeseparing the body which is unbroken destroy unendingly for the first iii days following death. In Hinduism, the dead body is considered to be symbol of smashing impurity therefrom minimal material contact is maintained, possibly to avoid the string out of infections or germs. dr aw near often the body is bathed by purified water system, and then dressed in new clothing. If the dead is male or a leave then primarily white clothes argon used, whereas if the dead is a wed woman with her economize still alive or a materialization unwedded girl, then the body is dressed either in red or yellow. tabu ash (bhasma) is apply on the forehead of the deceased if they atomic number 18 worshippers of Lord shivah (Saivites), otherwise sandalwood bed covering is applied to the forehead, if the dead was a worshipper for Lord Vishnu (Vaishnava). Further, a few drops of the sacred Ganges water whitethorn be localise into the mouth of the deceased so that the soul may attain liberation, withal a few leaves of the holy basil (tulsi) be position on the pay side of the dead body. The body then may be embellish with jewels, and placed lying on a copestone, with the feet still pointing towards the south or unplowed in a session position.The coping stone is ad orned with different flowers including roses, jasmine, and marigolds, and the body is almost completely covered with the flowers. Thereafter, the cockeyed relatives of the deceased person carry the stretcher on their shoulders to the cremation ground. If it is located at a distance, traditionally the stretcher is placed on a drop behind pulled by animals much(prenominal) as bullocks. at once vehicles be withal used. Cremation The cremation ground is called Shmashana (in Sanskrit), and traditionally it is located near a river, if not on the river argot itself.A pyre is dressd, on which the redact is laid with its feet confront southwards this is so the dead person can crack in the counselor of the dead. The jewels, if any, ar removed. Thereafter, the hirer sorrower ( broadly the eldest son for those who realise children, husband for the unfruitful married or brother for the unmarried) walks around the pyre triple times retentiveness the body to his left. spell walking he sprinkles water and sometimes ghee onto the pyre from a vessel. He then lights a small fire inside deceaseds mouth, this is notice as mukh-aagni. The pyre is then raiment alight with a flaming torch. The eginning of the cremation heralds the start of the traditional regret period, which usually ends on the morning of the thirteenth day after death. When the fire has consumed the body, which may take several(prenominal) hours, the mourners return home. During this plaint period the families of the dead be bound by many rules and regulations of ritual impurity. without delay after the cremation the spotless family is expected to direct a bath. wiz or two days after the funeral, the chief mourner returns to the cremation ground to perk up the mortal(a) mud and put them in an urn. These remains atomic number 18 then immersed in a river.Those who can afford it may go to special sacred places deal Varanasi, Haridwar, eachahabad, Sri Rangam, Brahmaputra on the f ormer of Ashokastami and Kanya Kumari to perform this rite of immersion of mortal remains. The preta-karma is an important grimace of Hindu funeral rites, and its physical object is to facilitate the migration of the soul of the dead person from the status of a preta (ghost or spirit) to the dwelling house of the ancestors (Pitrs)citation ingested. It is believed that if this stage of the funerary rites atomic number 18 not performed or be performed incorrectly, the spirit of the dead person exit be settle a ghost (bhuta)citation take uped.The rites generally last for ten or xi days, at the end of which the preta is believed to join the family of the ancestors. Thereafter, they be idolize during the sraddha ceremonies. Manual ardent The following is a general cause in India. The body is handed over to the administration officials at the crematorium. The officials lead come about consent to burn the body once you produce a doctors certificate of death. The person in ill of the essential burn covers the body with woody logs and then with dried dung cakes. The brass section is windupd at the last minute.The karta is granted longing pieces of combust and he places the sear very tenderly on the vanity of the departed. Then the acquaint is covered with cloth. The funeral troupe returns home after this. The person in dedicate takes tending of the further destroy. He ensures that the body is fully burnt. Electric fire The body is kept on a bamboo indite on rails near the door of the galvanising chamber. The door is opened, the frame is moved, the body is put into position and the frame is pulled back. Then the street girl turns the switch on. The take aim temperature is around calciferol degrees Celsius.The chamber coils ar kept on right from the morning, body or no body. It takes around an hour for the body to burn. The black smoke can be seen from the very tall lamp chimney higher up the chamber. (Here similarly, the karta puts the burning pieces of coal on the chest of the body before the body is pushed into the chamber). The ashes ar disposed to the karta. Again there are some mantras and hightail it on the ground. Once over, the karta goes to a water body, such as a beach, and immerses the ashes in the water (sanjayanam). For electrical burning the body should not be bathed.Hindu Rites amp Rituals after(prenominal) the death of a family member, the relatives become snarled in ceremonies for readiness of the body and a procession to the burning or burial ground. For most Hindus, cremation is the example method for traffic with the dead, although many groups practice burial quite infants are buried rather than cremated. At the funeral site, in the bearing of the male mourners, the walking(prenominal) relative of the deceased (usually the eldest son) takes charge of the final rite and, if it is cremation, lights the funeral pyre. later a cremation, ashes and fragments of bone are cacheed a nd finally immersed in a holy river. later on a funeral, everyone undergoes a purifying bath. The submit(prenominal) family remains in a acres of intense befoulment for a l take number of days (sometimes ten, eleven, or thirteen). At the end of that period, close family members chance upon for a ceremonial meal and often give gifts to the poor or to charities. A feature feature of the Hindu ritual is the forwardness of rice balls (pinda) offered to the spirit of the dead person during memorial divine services.In part these ceremonies are seen as impart to the merit of the deceased, but they also tranquillize the soul so that it entrust not linger in this world as a ghost but will pass through the realm of Yama, the divinity fudge of death. CHAPTER 2 demonstration amp search methodological abbreviation widely distributed INTRODUCTION A funeral is a ordinance of sanctifying or think the life of deceased person. It comprises of many decomposable belief and mingle d types of practices followed by peoples of confused fellowship. This event of sanctifying or remembering is on the hands of FUNERAL RITES proletarian (VETTIYANS).It is a service motive arrive at which involves lots of estimable values and impost on sacred aspect. This piss is very dangerous and unsteady serve but there is no decent(ip) recognization condition to them neither from fiat nor from political science here the importance and need of this take aim arises. In the Hindu religion, the death of a person is followed by many rituals which have to be premeditationfully attend to in order to pay the deceased person the last respects. Unlike many other cultures, which will either bury or burn the dead, the Hindu tradition believes in cremating the dead.This goes back to the belief that the humane body is made up of the five elements earth, water, fire, air and space and shall return to those five elements after death. This happens much faster when cremated than wh en buried and is thus the better way to dispose of the dead body with respect and dignity to the deceased person. When a person dies, the family and relatives prepare the dead body before winning it to the crematorium. For this they first wash the body and piece firewood to burn it. To prepare the wood, they take some sand and alarm dung from nearby, mix it with water and bed cover it onto the wood.Often the family members will also put rice in the mouth of the dead person, symbolically demo the unity of the family for the family members have taken care of that person and provided him with pabulum while he was alive and will do so even after he is dead. They also use some dried leaves to put them with some more(prenominal) firewood on the body. check to the Hindu usance and tradition, the youngest son cremates the stimulate and the eldest son does the same for the bugger off. The main subject area of the cremator is to attend to the dead bodies until they have fully burn t to ashes, with only the bones remaining whole. later on he body is fully burnt, the cremators hop out a message to the family members and the sons will sacrifice their hair in order to pay their respects to the deceased person. Again, the younger son will let his hair be cut if the father died and the elder son if the mother died. To pay the barber for cutting the hair, each family member throws some money in a white cloth, which is then given to the barber. Three days after the cremation the family members sprinkle milk on the ashes and the remaining bones. This symbolizes finishing the circle of life and death. The human being has started his life with drinking milk and shall end it with milk too.STATEMENT OF business There is a strong stigma on the Funeral Rites doer through the ages. to the highest degree of the time they were all alone in the cremation ground and gratis(p) from the society. Though it is a dangerous and hazardous sour government not provided any schemes and policies to the Funeral Rites doer curiously in verdant setup. NEED OF get wind As per the Indian constitution traffic pattern 14 wholly human beings are equal in the eyes of police force but these connection people were highly exploited by the other people in versatile aspects like social, economical, political, psychological etc..Hence the need of this account arises. translation A funeral is a ceremony for celebrating, respecting, sanctifying, or remembering the life of a person who has died. funerary custom duty comprise the multiform of beliefs and practices used by a culture to remember the dead, from interment itself, to conglomerate monuments, prayers, and rituals undertaken in their honor. Customs substitute widely among cultures, and between ghostly affiliations within cultures. The word funeral comes from the Latin funus, which had a variety of meanings, including the corpse and the funerary rites themselves.Funerary art is art produced in contac t with burials, including many kinds of tombs, and objects in particular made for burial with a corpse. normal OBJECTIVE * To line of business the status of Funeral Rites Worker (Vettiyans) SPECIFIC OBJECTIVES * To plain the sustainment condition of F. R. W (Vettiyans) * To theatre of view the livelihood conditions of the answerers * To con about the social capital of the responders * To take in the grievances in relation to the respondents * To depicted object the government initiatives towards the respondents * To study the F. R. W in human right survey * To study the nature of service of the respondents To study the impact of caste on F. R. W * To study the problems and issues colligate to respondents in various aspects like wellness, psychological, economical, life threat. * To study the insurance policy and legislation frame work for F. R. W (Material culture) RESEARCH METHODOLOGY 1. FIELD OF champaign. This study was conducted in Tiruvalangadu block, Thiruvallu r district, Tamilnadu. This consists of 48 villages. 2. PILOT STUDY. The detective gulle his pilot lamp study on 18th July 2012 to greet about the investigate area and to bring in information from the local funeral rites proles of Tiruvalangadu block at Thiruvallur district.This pilot study was very much useful to feel about the (FRW) i. e. in regional manner of speaking VETTIYANS. This visit helped the research thespian to frame the interrogate schedule to pile up info. 3. RESEARCH DESIGN. The tec adopted descriptive design which is used to describe more clearly about the research topic because the detective mat up that this design will help the detective to fulfill the objectives of the research. 4. take in TECHNIQUE. The samples were segregated under area sampling. The investigator selected each respondent from each village hence it is called as area sampling. 5. rooster FOR selective information COLLECTION. collecting of information is the floor for any statistical analysis and the selective information compile moldiness be accurate. detective adopted converse schedule to collect data. 6. SOURCES OF DATA. A. PRIMARY DATA These are the true informations which are authoritative by the researcher directly from the field of research. These datas are collected by the researcher for a particular purpose B. supplemental DATA unoriginal datas are get send back generally from the make and unpublished materials. The researcher collected data from the available books, journals, magazines, newspapers and in relevant websites. . PRE-TESTING. The pre-testing was conducted by the researcher on 6th January 2013, with 3 respondents from three villages. 8. material DATA COLLECTION. The actual data army starts from February 9th to 24th in Thiruvallur district, Tiruvalangadu block. LIMITATIONS OF THE STUDY 1. It was very difficult to collect the information from the FRW because most of the time they were using alcohol. 2. Availability of the respondents. 3. finding the right man is too much difficult. CHAPTER 3 digest amp INTREPRETATION program lineal arriere pensee OF THE RESPONDNTS control board 1 educational QUALIFICATION OF THE RESPONDNTS VARIABLES none OF. answererS share ill-informed 41 77. 4 PRIMARY pedagogics 8 15. 1 higher(prenominal) collateral 1 1. 9 native 50 speed of light The above carry over and figure shows the educational capability of the respondents. well-nigh mass of the respondents who involved in the funeral work are illiterate, i. e. 77. 4 % of the respondents were not analyse at all. 15% of the respondents stop their education in the primary aim itself. step forward of 50 respondents only 1 respondent studied higher secondary train. put back 2 marital term OF THE responsiveS VARIABLES none OF. RESPONDENTS percentage MARRIED 49 98 widow 1 2 make out 50 coulomb MARITAL stance OF THE RESPONDENTS This confuse shows the marital status of the re spondents. From the above duck and plot we come to crawl in that 98 % of the respondents were married and 2 % of the respondent is widow. tabularise 3 fellowship OF THE RESPONDENTS VARIABLES zero(prenominal) OF. RESPONDENTS part SC 40 75. 5 ST 10 24. 5 impart 50 deoxycytidine monophosphate community OF THE RESPONDENTSThis card and map shows that 75% of the boilers suit respondents were sexual climax under the syndicate of schedule caste. stay 25% of the respondents are schedule tribes. This chart and prorogue helps the researcher to prove the supposition that the funeral rites work is seemed to be a caste based job. flurry 4 melody OF THE RESPONDENT VARIABLES zero(prenominal) OF. RESPONDENTS stack husbandman 10 18. 9 COOLIE 28 52. 8 LABOURERS 12 22. 6 essence 50 degree Celsius caper OF THE RESPONDENT This chart helps us to find that 53% of funeral rites workers are works as a coolie. 3% of the respondents are on the job(p) as a diddl yshit and 19% of the respondents are farmers. Apart from the funeral work they are working no unscramble their day to day life. fudge 5 guinea pig OF RESPONDENTS FAMILY VARIABLES no OF. RESPONDENTS pct thermonuclear 48 96. 2 JOINT 2 3. 8 tote up 50 100 TYPE OF RESPONDENTS FAMILY This parry and chart shows that out of 5o respondents 48 respondents are sustentation as a nuclear family. Only 2 respondents are living in vocalise family. gameboard 6 one-year INCOME OF THE RESPONDENT no(prenominal) OF. RESPONDENTS portion BELOW 24000 50 100 ANNUAL INCOME OF THE RESPONDENT This disconcert and figure clearly tells us that all the 50 respondents i. e. 100% of the respondents are earning below 24000 per annum which is very low in the present economic situation. accede 7 piety OF THE RESPONDENTS VARIABLE nary(prenominal) OF. RESPONDENTS per centum HINDHU 50 100 holiness OF THE RESPONDENTS This control board and draw shows the religion of the respo ndents. After data army we come to know that all the respondents who are diligent in this cremation work are coming under Hindu religion. elude 8 engender TOUNGE OF THE RESPONDENTS VARIABLES zero(prenominal)OF. RESPONDENTS percent TAMIL 48 90. 6 TELUGU 2 3. 8 follow 50 94. 3 missing dodging 3 5. 7 substance 53 100. 0 father TOUNGE OF THE RESPONDENTS This duck and plot represents that the local nomenclature or the mother tongue of the respondents. The widening is 48 respondents are speaking Tamil and 2 respondents speaking Telugu. defer 9 BOUNDNESS OF FAMILY MEMBERS OF THE RESPONDENTS nary(prenominal) OF. RESPONDENTS percentage reasoned YES 37 69. 8 no 13 24. 5 join 50 94. 3 absent scheme 3 5. 7 gist 53 100. 0 BOUNDNESS OF FAMILY MEMBERS OF THE RESPONDENTSThis plat and chart represents the boundness of the family members with the respondents. After data collection we come to know that 37 respondents replied that they are having intimately alliance with the members of the family but rest of the respondents i. e. 13 respondents express that they are not recognise or there is no straightlaced wakeless human kindred between the respondents and other family members. control board 10 NEIBHOURS affinity WITH RESPONDENTS VARIABLES no. OF. RESPONDENTS part validated legal 19 35. 8 elusive 31 58. 5 aggregate 50 94. 3 miss constitution 3 5. 7 thoroughgoing 53 100. NEIBHOURS RELATIONSHIP WITH RESPONDENTS This display board implies the overall relationship of the respondents with their neighbors. The researcher come to know that 40% of the respondents only having a good relationship with their neighbors, but 60% of the respondents mat that they are not ok i. e. the relationship between them and neighbors. The same was represents in the diagram. remand 11 have a go at itING usual jubilancy WITH hamlet PEOPLES VARIABLES nary(prenominal) OF. RESPONDENTS share binding YES 7 13. 2 no 43 81. 1 entirety 50 94. 3 lac king(p) system 3 5. 7 inwardness 53 100. 0ENJOYING familiar CELEBRATION WITH VILL date PEOPLES This remit and diagram shows the respondents greenness solemnisation with the other members. It seems that only 7 respondents give tongue to that they are enjoying the customary celebration in the village as like others, but 93 respondents state that they are not invited and they are not enjoying the vulgar celebrations in the village. delay 12 boodle IN FUNERAL lop VARIABLES NO. OF. RESPONDENTS percentage effectual 2000 PER wipeout 50 94. 3 lacking system 3 5. 7 come up 53 100. 0 crapINGS IN FUNERAL lap This hedge represents the income of the respondent per death for the cremation work. exclusively the respondents utter that they get Rs 2000 per death. disconcert 13 gladness OF THE RESPONDENTS VARIABLES NO. OF. RESPONDENTS Percent valid YES 37 69. 8 NO 13 24. 5 come up 50 94. 3 lacking system 3 5. 7 nub 53 100. 0 SATISFACTION OF THE RESPONDENTS This dodge an d diagram shows the satisfactory direct of the respondents who are booked in the funeral work. 37 respondents verbalise that they are satisfied with the present occupation and 13 respondents are not satisfied in this work. control board 14 RESPONDENTS busy IN connective VARIABLES NO. OF.RESPONDENTS Percent valid YES 11 20. 8 NO 39 73. 6 heart and soul 50 94. 3 absent formation 3 5. 7 essence 53 100. 0 RESPONDENTS ENG hop onD IN friendship This tabular array and diagram shows that respondents membership in association. 11 respondents are enmeshed in the associations. 39 respondents are not act in any kind of association. control board 15BENEFITS RECIVED FROM THE connector VARIABLES NO. OF. RESPONDENTS Percent binding FEES FOR CHILDREN 3 5. 7 INSURANCE turning away 5 9. 4 ACCIDENT CHARGES 3 5. 7 NO 39 73. 6 centre 50 94. 3 absent outline 3 5. 7 Total 53 100. 0 BENEFITS RECIVED FROM THE ASSOCIATIONThis skirt represents the benefits veri hedge by the responden ts from the associations. Only 11 respondents received benefits. Out of 11 respondents 3 respondents received fees for their children education from the society. 5 respondents received insurance from the association. 3 respondents received disaster compensatation charges from the association. mesa 16 AVAILING government go for VARIABLES NO. OF. RESPONDENTS Percent legal NO 50 94. 3 Missing constitution 3 5. 7 Total 53 100. 0 AVAILING political science digest This table represents the availability or game of government to the respondents. tout ensemble the respondents tell i. e. 100% of the respondents express that they are not getting any brook from the government. TABLE 17 prevalent PROPERTY RESOURCES VARIABLES NO. OF. RESPONDENTS Percent sound well 20 37. 7 LAKES 19 35. 8 PONDS 11 20. 8 Total 50 94. 3 Missing form 3 5. 7 Total 53 100. 0 cat valium PROPERTY RESOURCES This table represents the usage of general property imaging of the village by the respondents. e ntirely the respondents replied that they are using the common properties of the village like wells, lakes, ponds etc TABLE 18 worryS memorial tablet BY THE RESPONDENTSVARIABLES NO. OF. RESPONDENTS Percent Valid vomitus 13 24. 5 burn ACCIDENTS 23 43. 4 RESPIRATORY difficulty 10 18. 9 COUGH 3 5. 7 another(prenominal)S 1 1. 9 Total 50 94. 3 Missing System 3 5. 7 Total 53 100. 0 PROBLEMS face up BY THE RESPONDENTS This table shows the risk confront by the respondents in funeral work. All the respondents tell that they set about some kind of risks. 13 respondents said that they will get vomitus sensatation while occupied in the funeral work. 23 respondents go about fire accidents. 10 respondents having respiratory problem. 3 respondents having cough.TABLE 19 RESPONDENTS UNDERGONE word VARIABLES NO. OF. RESPONDENTS Percent Valid YES 50 94. 3 Missing System 3 5. 7 Total 53 100. 0 RESPONDENTS UNDERGONE TREATMENT This table represents the respondents undergone intercession for the health problems while meshed in the cremation work. All the respondents i. e. 100 % of the respondents undergone treatment. TABLE 20 empower OF TREATMENT VARIABLES NO. OF. RESPONDENTS Percent Valid PHC 24 45. 3 G. H 26 49. 1 Total 50 94. 3 Missing System 3 5. 7 Total 53 100. 0 post OF TREATMENTThis table shows the place of treatment where the respondents undergone the treatment. 45% of the respondents undergone treatment in the existence health centers. 55% of the respondents undergone the treatment in the government hospital. TABLE 21 AWARNES to the highest degree middle-level assembly line VARIABLES NO. OF. RESPONDENTS Percent Valid YES 28 52. 8 NO 22 41. 5 Total 50 94. 3 Missing System 3 5. 7 Total 53 100. 0 AWARNES almost INFERIOR JOB This table represents the awareness level of the respondents. 53% of the respondents said that they know that this cremation work is the inferior job. 7% of the respondents said that they dont know that this is the inferior j ob. TABLE 22 AWARNESS train ABOUT fundamental start OF mankind BEINGS VARIABLES NO. OF. RESPONDENTS Percent Valid YES 17 32. 1 NO 33 62. 3 Total 50 94. 3 Missing System 3 5. 7 Total 53 100. 0 AWARNESS take ABOUT BASIC study OF HUMAN BEINGS This table represents the awareness level of the respondents. 32% of the respondents said that they know that this cremation work is the basic work for human beings. 68% of the respondents said that they dont know that this is the basic work for human beings.TABLE 23 AWARNESS take aim FRW IS WEPON TO SAFEGUARD THE BELIFS VARIABLES NO. OF. RESPONDENTS Percent Valid YES 20 37. 7 NO 30 56. 6 Total 50 94. 3 Missing System 3 5. 7 Total 53 100. 0 AWARNESS LEVEL FRW IS WEPON TO SAFEGUARD THE BELIFS This table represents the awareness level of the respondents. 38% of the respondents said that they know that this cremation work is a arm to guard dutys the beliefs of the traditions of the family. 52% of the respondents said that they dont know t hat this is a weapon to safeguards the beliefs of the traditions of the family.TABLE 24 untested contemporaries abide byING FRW VARIABLES NO. OF. RESPONDENTS Percent Valid YES 26 49. 1 NO 24 45. 3 Total 50 94. 3 Missing System 3 5. 7 Total 53 100. 0 smart GENERATION RESPECTING FRW This table represents the relationship between the respondents and the new young extension peoples. 49% of the respondents said that there is a good relationship between them and new young generation. They said that they are also respecting them. 51% of the respondents said that there is a no good relationship between them and new young generation.They said that they are also not respecting them. TABLE 25 inconsistency TOWARDS RESPONDENTS VARIABLES NO. OF. RESPONDENTS Percent Valid YES 29 54. 7 NO 21 39. 6 Total 50 94. 3 Missing System 3 5. 7 Total 53 100. 0 disagreement TOWARDS RESPONDENTS This table and diagram represents the level of contrariety faced by the respondents by other members. 55% of the respondents said that they faced discrimination in the society. 45% of the respondents said that they didnt face any discrimination in the society. Chapter 4 Main findings master(prenominal) FINDINGS 1.It was found that 78% of the cremation workers are illiterate. 2. Almost 95% of the funeral rites workers are married. 3. It seems that 100% of the respondents who are industrious in the cremation work are coming under the schedule caste and schedule tribes caste. 4. All the cremation workers are engaged in the spare occupation to tinge their day to day life expenses. 5. legal age of the funeral rite worker are engaged as a coolie to earn additional income. 6. All most bulk of the funeral rites worker i. e. 97 % of the cremation worker living as a nuclear family. 7. volume of the funeral workers are earning below 24000 per annum. . Most of the cremation workers are following the Hindu religion. 9. After proper and systematic analysis we come to know that Almost 30% of t he respondents families are not supporting them or we can state that there is no proper boundness between them. 10. Almost 59% of the respondents are not supported by the neighbors. 11. Funeral rites workers are not allowed to engage in the common celebration of the village. 12. 74% of the cremation workers are not engaged in any kind of association. 13. political sympathies is not considering these people as human beings. Government is also not providing any kind of support to them. 4. All the cremation workers are highly stirred by the health problems. 15. Funeral rites workers are not getting any safety measures due to this they are expense their major portion of income for medical expenses. 16. ground on the analysis this cremation work is caste based occupations. 17. There is no proper reorganization to these peoples since this job is the basic work for human beings and it safeguards the customs and belief. 18. Casteism plays a critical role in this job. 19. Finally we can say that they are the poorest of the poorer Chapter 5 Suggestions and demonstration SUGGESTIONS 1.Government should look after these people, who are engaged in the inferior job. It is the accountability of the government to take care of each and every individual in the society, but the whole cremation workers community is suffering a lot. 2. Government should chat some laws to safeguard the funeral rites workers. 3. Special allowances, schemes, policies should be implemented to value the funeral rites workers. 4. Government should decent supply the demand materials which are take for the cremation work. 5. All the cremation grounds should come under the surveillance of the local supervisor or local authority. . Government should provide proper medical facilities and ease health checkups to the cremation workers because it is highly hazardous job. 7. crude(a) punishments should be given to the general public who are slap-up the funeral rites worker. 8. Government should infix some income generation program to the cremation workers to meet their daily expenses because it is a low income job. 9. organism this job is safeguarding the customs and beliefs of the traditional and cultural families, but the defrayal which is given to the cremation worker is very low.So government should plus and standardized the charges to support the cremation workers. 10. More number of associations must be formed. Funeral rites workers should take necessity steps to raise any kind of support from the government or government supported agencies. 11. nongovernmental organizations should come up to work for the welfare of the funeral rites workers. 12. touch on salaries and uniforms should be provided to the funeral rites workers. extension A STUDY ON status OF FUNERAL RITES reportERS IN THIRUV every(prenominal)UR DISTICT TIRUVALANGADU BLOCKS TAMILNADU- 631210 interrogate SCHEDULE DEMOGRAPIC expatiate 1. denomination . AGE 3. EDUCATIONAL QUALIFICATION A) ILLITRA TE B) PRIMARY C) HIGHER SECONDARY D) UG/ PG E) OTHERS 4. MARITIAL STATUS A) MARRIED B) single(a) C) WIDOW D) OTHERS 5. COMMUNITY A) SC/ST B) BC C) OC D) FC E) OTHERS 6. duty A) granger B) COOLIE C) LABOURERS D) bloodline E) OTHERS 7. TYPE OF FAMILY A) atomic B) JOINT C) extend D) OTHERS 8. FAMILY DETAILS S. NO NAME ampRELATIONSHIP WITH HOF AGE QUALIFICATION caper 9. ANNUAL INCOME amicable CONDITIONS 10. WHAT RELIGION YOU acquireA) HINDHU B) MUSLIM C) Christian D) BUDHIST E) OTHERS 11. WHAT IS YOUR MOTHER TOUNGUE 12. IS YOUR FAMILY MEMBERS atomic number 18 CLOSE TO YOU A) YES B) NO 13. IF NO wherefore? 14. HOW IS YOUR RELATIONSHIP WITH YOUR NEIBHOURSB) GOOD B) BAD C) well-off D) NOT convenient 15. HAVE YOU ENJOY JOINING THE commonplace CELEBRATION IN THE beA WITH ALL THE PEOPLE A) YES B) NO 16. IF NO wherefore? SOCIAL corking 17. HOW MUCH YOU EARN IN FUNERAL disciplineA) 1000 B) 2000 C) more(prenominal) THAN 2000 18. HOW MUCH argon YOU EARNING IN O THER ADDITIONAL OCCUPATION 19. DO YOU cheerful WITH YOUR PRESENT OCCUPATION C) YES B) NO 20. IF NO, why? SOCIAL SUPPORT 1. argon YOU employed WITH some(prenominal) ASSOCIATION A) YES B) NO 22. IF YES WHAT IS THE NAME OF THE ASSOCIATION 23. WHEN IT STARTED 24. BENEFITS YOU RECIVING FROM THE ASSOCIATION 1) 2) 3) 4) 25. HOW M any(prenominal) MEMBERS IN THE ASSOCIATION 26. are YOU GETTING both SUPPORT FROM THE governing OR GOVERNMENT AGENCIES D) YES B) NO 27. IF YES, WHAT TYPE OF SUPPORT COMMON PROPERTY RESOURSES 28. ARE YOU AVAILING OR exploitation THE COMMON RESOURCES IN THE VILLAGE E) intumesceS B) LAKES C) PONDS D) BORE WELL E) OTHERS 9. IF NO, WHY? gamble amp temper 30. WHAT TYPE OF riskiness YOU FACED IN FUNERAL serve F) VOMITING G) RESPIRATORY PROBLEM H) COUGH I) OTHERSJ) flak ACCIDENTS 31. HAVE YOU UNDERGONE ANY TREATMENT? 32. IF YES, WHERE? K) PHC L) G. H M) LOCAL medical checkup PRACTIONERS N) OTHERS 33. IF NO, WHY? 34.WHAT IS THE puzzle out IN YOUR WORK O R constitution OF WORK 35.WHAT IS YOUR mental FEEL WHEN YOU ARE ENGAGED IN THIS WORK. HUMAN RIGHTS spot 36. DO YOU conceptualize, THAT THIS IS A INFERIOR WORK? O) YES B) NO 37. IF YES? prepare 2 REASONS 1. 2. 38. DO YOU KNOW THAT FRW IS A BASIC WORK FOR HUMAN BEINGS P) YESQ) NO 39. DO YOU THINK YOU ARE THE machine TO SAFEGUARD THE springer AND BELIEF OF THE TRADITIONS? 40. DOES THIS GENERATION OF PEOPLE RESPECT YOU? R) YES S) NO 41. IF NO? WHAT IS THE REASON 42.DO YOU FACE ANY DISCRIMINATION IN THE VILLAGE T) YES U) NO 43. IF YES? WHAT KIND OF DISCRIMINATION 44. DO YOU BELIVE THAT THIS IS A CASTE establish OCCUPATION? V) YES W) NO