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Jagdish Mahto (English Wikipedia)

Analysis of information sources in references of the Wikipedia article "Jagdish Mahto" in English language version.

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8books.google.com
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books.google.com

  • Srivastava, Arun (2015). Maoism in India. Prabhat Prakashan. p. 181. ISBN 978-9351865131. Retrieved 26 July 2020.
  • Bernard D'Mello (2018). India after Naxalbari: Unfinished History. NYU Press. ISBN 978-1583677087. Retrieved 16 July 2022.
  • Omvedt, Gail (1993). Reinventing Revolution: New Social Movements and the Socialist Tradition in India. M.E. Sharpe. pp. 58–60. ISBN 0765631768. Retrieved 16 June 2020. The Naxalite challenge developed in the central districts where some agricultural development was producing an objective base to challenge the bonds of ex ploitation they called "semifeudalism." Its first mass leader was Jagdish Mahto, a koeri teacher who had read Ambedkar before he discovered Marx and started a paper in the town of Arrah called "Harijanistan" (dalit land), even leading a march of dalits on this demand. This was similar to innumerable assertions throughout India at the time, but Bihar contradictions drove Mahto in a more violent direction. Beaten up after supporting the CPI in the 1967 elections, he turned to Naxalism and began to organize murders of landlords and their gang ster henchmen in the area around his native village. The issues on which dalits were stirring were not only those of their abominably low wages, but also izzat, social honor, and especially honor defined in terms of the unrestricted and arro gant access of the upper castes to dalit women. In 1971, before he was killed, Mahto told a fellow teacher, "Brother, I know that I am going to die one of these days. But I will die partly satisfied. For one change that our movement has brought about is that landlords now do not dare to touch the women of the poor."
  • Judith Pettigrew, Alpa Shah (2017). Windows into a Revolution:Ethnographies of Maoism in India and Nepal. Routledge. ISBN 978-1351381819. Retrieved 26 June 2020. Jagdish Mahto, for instance, a teacher in his village, was hated by the local upper-caste Bhumihar landlords because he refused to get up from his cot in his courtyard when they passed his house.
  • Singh, Santosh (2015). "ch13.A bit of muscles". Ruled or Misruled: Story and Destiny of Bihar. Bloomsbury Publishing. ISBN 978-9385436420. Retrieved 16 June 2020.
  • Samaddar, Ranbir (2019). From popular movement to rebellion:The Naxalite dacade. New york: Routledge. p. 317,318. ISBN 978-0-367-13466-2. Retrieved 30 May 2020.
  • Kalyan Mukherjee; Rajendra Singh Yadav (1980). Bhojpur: Naxalism in the Plains of Bihar. Rādhā Krishna. p. 48,49. Retrieved 25 February 2021. [48]..The litigation that followed did not diminish the brutality of Thana Singh . Innumerable cases of rape and molestation were attributed to him . " Things came to such a pass that Ayar became a word of fear in the Harijan of even distant villages.....[48].. In Ayar, a person called Ramayan Chamar responded to the call of Jagdish Mahto. So did his nephew ... The villagers heard the explosion of bombs : Thana Singh, who was revelling in the company of women, was killed. [49]... On the other hand the kinsmen of Thana Singh suspected a fellow Rajput, Dinanath Singh, and killed him in an act of reprisal two months later.
  • Kalyan Mukherjee; Rajendra Singh Yadav (1980). Bhojpur: Naxalism in the Plains of Bihar. Rādhā Krishna. pp. 53–56. Retrieved 29 March 2021.

cpiml.net

  • Sahar, Santosh. "Revolutionary lives". Communist Party of India(Marxist-Leninist)liberation. Retrieved 30 July 2020.

indiatimes.com

timesofindia.indiatimes.com

jstor.org

  • Charvaka (1978). "No Check on Managements". Economic and Political Weekly. 13 (1): 8–10. JSTOR 4366261.
  • Bhatia, Bela (2005). "The Naxalite Movement in Central Bihar". Economic and Political Weekly. 40 (15): 1536–1549. JSTOR 4416471.Initially, the focus was on annihilation of oppressive andlords and their henchmen, and a fight against the state. The struggle against the landlords was not only about land, but also against their samanti (feudal) attitudes and behaviour. Jagdish Mahato is said to have described this hangover from the past in the following words: "the landlord's moustache has got burnt but the twirl still remains".

web.archive.org