Indian Journal of Health and Wellbeing 2013, 4(1), 102-109

from the Jat community that set the rules in an area comprising one or
more villages. Khap panchayats are constantly in the update these
days for their role in what are being dubbed as honour crimes. But
this seems only one side of the coin; not an end-point, but the starting
point for developing multitude actions on different social issues.As
historically whenever there is a problem or dispute in the village, a
gathering of the Panchayat is called for. Every member of the village
has a right to attend, express his views and vote for or against a
proposal. Some people have been creating so much bias against
Khaps without going into the merits of whole system. In a country
where court cases can linger on for decades, Khaps have been
addressing village issues almost on daily basis. Typically on
Chabutraduring the hookah time discussions with the elders, people
find strength in each other's views and experiences.
It is a traditional institution engaged primarily in dispute
resolution and regulating the behavior of individuals or groups in
rural areas. While the smaller issues are taken up by the village
Panchayats, the Khap Panchayats resolve issues of wider concern
within their operative territory. The basic purpose of these Khaps is
to maintain social order and harmony in the clan/caste and to exercise
control over the society: They use to work for the social welfare and
for the legitimate purpose of providing a speedy dispute settlement
agency.
Although mental health professionals have become increasingly
aware that people with mental disorders are as likely to be distressed
by stigma as they are by symptoms of illness. India requires a bold,
comprehensive public health plan to address such a breadth of issues
and integrated health promotion strategies will be a critical part of
that plan.According to Kuldeep Singh Dhanda (2012), Khap
panchayats have shown positive effects since long.Here are some
examples:
n A murder was attempted on a trivial issue in 1934 at village
DarbaKalan (Sirsa, Haryana). Due to this 55 people were killed.
Beniwal Khap succeeded after 63 years in 1997 in establishing
brotherhood between the two groups.
n In village Thana Kalan (Sonipat), 16-17 people were killed
because of dispute between two groups. SarvKhap succeeded in
reestablishing brotherhood among them.
n In 1962-63, a SarvKhap Panchayat was held for re-establishing
the brotherhood between the two groups of Village GosaiKhera
(Jind). The Panchayat was able to make compromise between the
groups that had already tolled 7 lives.
In recent times, the debate about the role of Khap is remains
controversial. Many people and groups criticizeit;according to
Kachhwaha, (2011) Usually, some mighty and powerful persons,
with the coerced public consensus and without any election, group
together and declare themselves 'the King of the caste', thereby
constituting the so called Caste Panchayats (Kachhwaha, 2011).
Members of this unconstitutional, parallel system of 'justice' often
summon an all-male get-together that crouches around a chabutarain
the village (smoking hookah sometimes to symbolize brotherhood)
aspiring of taking quick, unilateral and incontestable decisions on
multiple issues like social transgressions, marriage, offences,
property rights, inheritance, or regarding situations threatening
tranquility in the village (Kachhwaha, 2011). In addition, Women's
Organisation AIDWA has made allegations, in some cases where the
Khaps are alleged to have initiated threats of murder and violence to
couples who marry outside the circle (Rajalakshmi, 2004;
Mullick&Raaj, 2007).Whereas, other acceptKhap as a strong social

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groups that help in resolving different social issues, and tries to

answer scientifically to the critics of Khaps.In words of Dr. Prem
Singh Dahyia, who condemned honour killing and clarified since
all the killings are murders and cannot be justified in any manner.
He further emphasizes that the traditions of avoiding marrying in
the same gotra(s) are highly scientific. Experts have also claimed
that such marriages (same gotra marriages) should be avoided
because medical science has proved time and again that marriages
among close relatives might lead to genetic disorders (Dahiya,
2010).
Being mental health professional, researchers and social activists
we are not getting into the arguments of whatKhap is or what it
should not do? We are not thinking in black (Khap is absolutely bad)
and white (Khap is absolutely flawless) terms, but in grey and
practical terms (how to utilize the Khap into fighting against stigma
associated with mental illness?). We are also not engaging in should
statements (Khap should------- or Khap should not--------) but we
focus on what Khap can do for defeating Stigma. So we need to
understand Khap's functioning from its roots to present time without
being judgmental. Here is an overview of Khap Panchayats:
n Meaning of Khap: 'Khap' word has been derived from the
amalgamation of two words: 'Kh' and 'Aap'. 'Kh' means sky and
'Aap' means water that is Khap is such an organization which is
supreme and above all like sky and pure, clean, available for all like
water (as cited in Wikipedia; Dhanda, 2012).Bhatia in 2012
described two types of Khap Panchayat: (1) Sarv-Khap: The
combination of many Khaps of neighbouring areas, sometimes
representatives of otherKhaps from far away places also participate
to discuss some serious issues. The size of this Sarv Khap depends
on the seriousness of an issue. These are held rarely, only to discuss
serious issues. These Khaps consist of a particular caste and includes
multigotras. Each Khap has a pradhan, hereditary or nominated. The
decision of this Khap is binding (Bhatia, 2012). (2) Tappa: The Khap
subdivided into sub units consisting of 2 to 12 villages, based on the
principle of local contiguity, kinship proximity and ties of economic
and social interaction between villagers. The group of villages who
have feelings of commonness which binds them into one unit is
called Tappa Panchayat or the Kanni Panchayat. These Panchayats
are open to participation and discussion, irrespective of caste. If this
Panchayat fails to resolve an issue, the matter is taken to Sarv Khap.
There is no hereditary Pradhan, an influential person of dominating
caste, and a man of integrity is nominated as pradhan(Bhatia, 2012).
n Khaps in ancient times: Khap panchayats are in vogue since
ancient times though their names and nature may be different
(Kundu, 2002). In mythology, at Lord Shiva's call, the panchayati
army cut off king Daksha's head (as cited in DainikBhaskar
(newspaper), on March 30, 2010). In Ramayana when lord Rama
sought help of Kishkindha ruler Sugreve'svanarsena to fight with
Ravana then Sugreve called a mahapanchayat of his kingdom and all
the Bhils, Kols, Vanars, Jatayu, Raghuvanshis etc. attended it in
large number. This panchayat unanimously passed the resolution to
help king Rama (as cited in DainikBhaskar (newspaper), on March
30, 2010). Thus, this vanarsena was a form of ancient panchayat. In
Mahabharat times also, these panchayats were present in the form of
ganas or groups led by Shri Krishna. During Mahatma Buddha's
times, there were 116 democratic ganas. These ganas or sanghas can
be called the prototype of present day Khaps or Sarvakhaps.
n Importance of Khap Panchayats: From ancient age to present
times the history of Khap Panchayats has been saturated with