RESEARCH PROJECT ON

JALLIKATTU

SUBMITTED TO

In Fulfillment of the Requirements for Internal Component in

Submitted To

Prof.ANSHUMAN SING

By

C.PRAVEEN (Regd. No.BA0140041)

1|Page
 Declaration

I do hereby declare that the project entitled JALLIKATTU submitte

d to Tamil Nadu National law school in partial fulfilment of requirement
of award of degree in undergraduate in law is a record of original work d
one by me under the supervision and guidance of Mr.Anshuman sing de
partment of history of Tamil Nadu National law school and has not forme
d basis for award of any degree or diploma or fellowship or any other titl
e to any candidate of any university.

Place: Trichy

Date: 25/04/2016

PRAVEEN.C

SECTION-B

2|Page
 Certificate

This is to certify that the project entitled JALLIKATTU submitted to

Tamil Nadu National law school in partial fulfillment of requirement of a
ward of degree of under graduate in Law done by Praveen.c under the su
pervision and guidance of Mr.Anushuman sing department of jurisprude
nce of Tamil Nadu National Law School.

Place: Trichy

Date: 24/04/2016

3|Page
 Acknowledgement

This project could not have been done without the help, guidance,
and support of few people who stood by my side from the very beginnin
g of this project.

Im very glad and grateful to Prof. Mr. Anshuman who was the initiative
and inspired me to take up this project. HIS contribution to this project is
an immense one.

Im also grateful to my parents and friends who all stood as a pillar of su

pport for me during this entire research work. Their contribution to this
project is an indispensable one.

4|Page
 JALLIKATTU

INTRODUCTION

The State is known for its rich cultural heritage, language, art, literature and science. T
here are many unique practices and festivals prevalent in the state since time immemorial, one
of which is Jallikkattu is a cattle/bull taming sport which was played in Tamil Nadu as a part
of pongal celebration. This is one of the oldest living ancient sport seen in the modern era. It is
held in the villages of Tamil Nadu as a part of village festival. This festivals are held from Janu
ary to July, every year. The one held in Alanganallur, near Madurai, is one of the more popular
events. This sport is also known as Manju virattu meaning chasing the bull. It is one of old
est tradition over 4000 years of record history.The sport is considered to have been popular duri
ng Dravida Classical Period and had its origin as a Yadava festival commemorating Lord Krish
nas fight with the seven bulls in order to win a swayamvar. Originally the Yadava boys had to
fight with a bull in order to marry a Yadava girl and a festival for this purpose was held in the
Yadava villages. With the passage of time the sport became a symbol of bravery and prize mon
ey was offered and the festival turned into a major event attracting thousands of spectators and
was participated by all communities. The jallikattu also known as Eru Thazhuvuthal which mea
ns bull daming. During the rule of the Nayak kings, gold coins, wrapped in a piece of cloth wer
e tied to the horns, and the tackler hung on to the hump of the bull and untied the knot to get at t
he prize. Jalli/salli means coins, and kattu is tied. A small bag of coins was tied to the horns
of the bulls, which the players claimed as a prize. The only way you could do that was to embra
ce the hump of the bull long enough to grab the bag without getting hit. Now a token cloth is tie
d in the horns which the tackler collects as a trophy. The focal point of the event is the vaadi va
asal, the entrance. The bulls are let through this entrance, into the track, where the players wait.
The track is usually the main street of the village, with the side lanes blocked. The event begin
s with the visit of village elders, led by a band drummer, to the temple of the village deity. The
Koyil Kaalai (temple bull) of the host village is allowed first andm as a mark of respect and gra

5|Page
titude to the host village, players allow it a free run and dont touch it. Today, educated youngst
ers from these villages are also involved in the rearing of bulls and participate in the sport. All c
lasses of people and all castes take part in Jallikattu. There is an egalitarian perspective where it
s humans and their cattle, nothing more nothing less. According to him, a farmer invests Rs 5,
000-10,000 to buy a calf and his family nurtures it for 18 months into a healthy bull. Jallikattu i
s a platform to find buyers. Bulls that win can fetch their owners Rs 1.5-2 lakh. The buyers are
rich people who employ 5-6 hands to maintain the bulls. These hands, mostly women, are paid
Rs 800-900 a week.The other set of people affected are artisans. In many villages a major sourc
e of income comes from creating decorative items, including special ropes, for the bulls and for
the race. Jallikattu may be a three-day festival, but it is a source of income for farmers through
out the year.Organisers spend anywhere between Rs 50,000 and Rs 20 lakh to organise a Jallika
ttu. The money is spent on preparing the ground, deposit money and gifts that include motorcyc
les, gold coins, bicycles, steel almirahs, sheep and goats. Local brands advertise at these events
and the merchandise includes coffee mugs, posters, coasters and bedsheets.

CHAPTER II

An ancient heritage that survived colonial period

Jallikattu is an ancient sport. The seals of the Indus Valley civilisation depict it, whi
ch is proof that this sport was in vogue 5,000 years ago. Ancient Tamil poetry, known as Sangam l
iterature (2nd BCE 2nd CE), has many detailed references to Eru Thazhuvuthal (hugging the bul
l).The fact that English colonial administrators have also written about jallikattu tells us the sport
was played continuously down the ages.

For the following account of the jellikattu, which is practiced by the Maravans, I am i
ndebted to a note by Mr. J. H. Nelson. This, he writes, is a game worthy of a bold and free p
eople, and it is to be regretted that certain Collectors (District Magistrates) should have discour
aged it under the idea that it was somewhat dangerous. According to Guillermo Antonio Borda po
int of view the custom was considered superior to the law With the later cultural development and pr
acticed culture are become as sources of law the man was created a law where the coustom has
helped to create a law. The jallikattu is one of the custom which practiced in tamil nadu for 50

6|Page
00 of years. This type of custom is Custom Contra Legem which society accept this practice in
tamil nadu1 .

The jallikattu is conducted in the following manner. On a certain day in the year, large c
rowds of people, chiefly males, assemble together in the morning in some extensive open space, th
e dry bed of a river perhaps, or of a tank (pond), and many of them may be seen leading ploughing
bullocks, of which the sleek bodies and rather wicked eyes afford clear evidence of the extra diet t
hey have received for some days in anticipation of the great event.

The owners of these animals soon begin to brag of their strength and speed, and to challenge a
ll and any to catch and hold them; and in a short time one of the best beasts is selected to open the
days proceedings. A new cloth is made fast round his horns, to be the prize of his captor, and he i
s then led out into the midst of the arena by his owner, and there left to himself surrounded by a th
rong of shouting and excited strangers.

Unaccustomed to this sort of treatment, and excited by the gestures of those who have undertak
en to catch him, the bullock usually lowers his head at once, and charges wildly into the midst of t
he crowd, who nimbly run off on either side to make way for him. His speed being much greater t
han that of the men, he soon overtakes one of his enemies and makes at him to toss him savagely.
Upon this the man drops on the sand like a stone, and the bullock, instead of goring him, leaps ove
r his body, and rushes after another. The second man drops in his turn, and is passed like the first;
and, after repeating this operation several times, the beast either succeeds in breaking the ring, and
galloping off to his village, charging every person he meets on the way, or is at last caught and he
ld by the most vigorous of his pursuers.

Strange as it may seem, the bullocks never by any chance toss or gore anyone who throws hi
mself down on their approach; and the only danger arises from their accidentally reaching unseen
and unheard someone who remains standing.

After the first two or three animals have been let loose one after the other, two or three, or eve
n half a dozen are let loose at a time, and the scene quickly becomes most exciting. The crowd swa
ys violently to and fro in various directions in frantic efforts to escape being knocked over; the air
is filled with shouts, screams, and laughter; and the bullocks thunder over the plain as fiercely as if
blood and slaughter were their sole occupation. In this way perhaps two or three hundred animals
are run in the course of a day, and, when all go home towards evening, a few cuts and bruises, bor
ne with the utmost cheerfulness, are the only results of an amusement which requires great courag
e and agility on the part of the competitors for the prizes that is for the cloths and other things tie

1
CUSTOM AS A SOURCE OF LAW: ARGENTINEAN AND COMPARATIVE LEGAL SYSTEMS by Guiller
mo Antonio Borda pg 655

7|Page
d to the bullocks horns and not a little on the part of the mere bystanders. The only time I saw th
is sport (from a place of safety) I was highly delighted with the entertainment, and no accident occ
urred to mar my pleasure. One man indeed was slightly wounded in the buttock, but he was quite a
ble to walk, and seemed to be as happy as his friends.2

This is concrete evidence to prove that jallikattu has been part of the long heritage of the country.
One strong characteristic of life in India is the persistence of certain social institutions, the origins
of which are lost in pre-history. Though the profile of these practices change, they retain their esse
ntial features. Jallikattu is one such precious heritage that has been preserved over millennia and o
ur duty is to take this forward. Of course we should have rules and restrictions for the conduct of t
he event but Jallikattu should go on.

SIGNIFICANCE OF JALLI KATTU

1) The religious, social, and cultural festival of Jallikattu was followed for thousands of years t
hroughout Tamil Nadu.

2) Jallikattu is a socio-religious festival, and not entertainment, though it has come to be seen as
an entertainment sport by urban people who have started witnessing the event in recent years d
ue to exposure by the media. But it is essentially a religious tradition. The Tamil people conduc
t this festival as an offering / commitment to their grama devata; they believe that conducting th
is festival brings a good harvest and negates bad omens.

3) In Alanganallur, Jallikattu is conducted for the Muniyandi and the first bull which runs off in
the arena is the divine bull (dedicated to the temple) which no player touches. Only subsequent
bulls can be embraced by the players. This native tradition has been converted into a tourist sp
ort only by the Tamil Nadu Government, just as it converted every temple into a tourist spot. T
his has led to the urban (mis)perception of Jallikattu as some kind of entertainment sport, but T
amil society is in no way responsible for this.

4) The Madurai Nayaks, who started ruling Madurai independently, elevated Jallikattu into a m
artial sport to boost the bravery of its army men. They announced a price tag (hence the name J
allikattu). Their army was made up of pastoral communities who had a natural affinity to this b
ull festival. Brave men who successfully embraced the bull were appointed army chiefs. Even t
oday, many Jallikattu players are police men.

2
(From Edgar Thurston, Castes & Tribes of Southern India,Vol 5.)

8|Page
5) Semi-domesticated cattle include cows and bulls reared by pastoral communities as herds. T
hese cows are always mobile, grazing on pastoral lands and travel over a long area. The pastora
l community looking after these cows lives a nomadic life and moves along with the animals. F
ully domesticated cattle are reared by the farming community. These cows and bulls are not all
owed to roam freely as they would graze on farm crops, but are fed with fodder by the farmers.

6) Jallikattu is conducted predominantly by the pastoral communities. Since the bulls in their he
rds are untied and roam freely, they have to tame the bulls whenever they go out of control. The
Konar community has the tradition of marrying daughters to youth who successfully control th
e bull (part of their occupational requirement). It is they who conduct this festival every year in
their respective villages.

7) Tamil literature contains references to Krishna taming seven bulls to marry Nappinnai, a Ko
nar bride. Indeed, Tamil literature has many references to the Konar (also called Idaiyar, or Aay
ar) and their bull festival, Yeru Thaluvuthal (bull embracing). All these qualify the bull festiv
al to be recognised as a bio-cultural community protocol as defined by the United Nations Bio-
Cultural Community Protocols.

8) If cattle could talk, almost all of them would say, I want to be a jallikattu bull instead of hau
ling load all over town as a bullock. The amount of care the owners give to these bulls need to
be seen. These bulls do almost no work, they get fed the best food and typically loiter all over
the village. Almost everyone leaves them alone, because they know this is a bad un with a foul
temper. As they acquire reputation every Pongal, they become highly sought after for stud servi
ces. This process is iterated over the years and thereby enhances the genetics of the livestock.

9) High breed cattle cannot be used for this sport. Only indigenous breeds are suitable for this s
port. Hence, this sport plays an important role in protection and breeding of indigenous cattle v
arieties.
10) We dont have many of these valour sports in India. A well organized and regulated event will
draw thousands of foreign tourists to southern Tamilnadu in the pleasant month of January. The pr
izes to the winning youth will increase from pots and pans to cash, bikes, and even cars. The winni
ng bulls can also make the bull owners rich and feed into a positive economic cycle enhancing the
entire livestock.

9|Page
 CHAPTER III

BREEDS

Tamil Nadu had six cattle breeds earlier and now we have lost the Alambadi breed. The r
emaining breeds are Kangayam, Pulikulam, Umbalachery, Barugur and Malai Maadu. There are a
few more minor breeds without proper documentation or care. Most of these are on the verge of ex
tinction. Each breed has evolved in perfect harmony with its local region. Kangayams fed on grass
es in the calcium rich soil are the sturdiest animals and can pull up to 2.5 times their body weight
with ease. Umbalacherys have shorter legs which make it easy for them to walk around in the wate
r filled fields of the delta region. Barugurs in the hills of Erode district and Malai Maadus in Theni
district are grazed in reserve forests and are adept at walking around in hilly terrain. The Pulikula
m, found mostly in the region around Madurai, Sivaganga, Ramnad, Pudukottai and parts of Tiruc
hi district are herded in several hundreds and walk all day grazing before being penned for the nig
ht.

Native cattle have evolved over millennia, adapting to the local environmental conditions.
They are an integral part of farming, especially for small and marginal farmers as they serve multi
ple purposes like ploughing, transportation, source for farmyard manure, organic treatments like p
anchagavya, jeevamritham, and as a source of A2 milk. The native cattle are both an input as well
as insurance to the livestock keepers. In ancient Tamil and Sanskrit literature, cattle is considered
as wealth. Cattle were measured as a unit of wealth. In the Tirukkural, education is considered to b
e wealth and the word used for wealth is madu, meaning cattle. So it has a socio-cultural connotati
on which denotes lives and livestock having co-existed and cultures having coined usages around t
hem.

The Pulikulam is a semi-domesticated breed. The bulls are known to attack anyone except their o
wners. They are mainly grazed in reserve forest lands. Herders need to be able to tame them witho
ut ropes as the nose ropes are removed while grazing.

Jallikattu is based on the simple concept of "flight or fight". Cattle being herd and prey animal
s in general tend to run away from unwanted situations. But there are quite noteworthy exceptions.
Cape buffalos are famous for standing up against lions and killing them. The Indian Gaur bull is k
nown for standing its ground against predators and tigers think twice about attacking a full grown
Gaur bull. Aurochs, the ancestor of domestic cattle was known for its pugnacious nature. Jallikattu
bulls belong to a few specific breeds of cattle that descended from the kangayam breed of cattle a
nd these cattle are very pugnacious by nature. These cattle are reared in huge herds numbering in h
undreds with a few cowherds tending to them. These cattle are for all practical comparisons, wild
and only the cowherds can mingle with them without any fear of being attacked. It is from these h
erds that calves with good characteristics and body conformation are selected and reared to becom
e jallikattu bulls. These bulls attack not because they are irritated or agitated or frightened, but bec
ause that is their basic nature.

10 | P a g e
There are three versions of jallikattu:

1) Vadi Manju Virattu - This version takes place mostly in the districts of madurai, puduk
ottai, theni, tanjore and salem. This version that has been popularised by television and movies in
volves the bull being released from an enclosure with an opening. As the bull comes out of the enc
losure, one person clings to the hump of the bull. The bull in its attempt to shake him off will bolt
(as in most cases), but some will hook the guy with their horns and throw him off. The rules specif
y that the person has to hold on to the running bull for a predetermined distance to win the prize. I
n this version, only one person is supposed to attempt catching the bull. But this rule being strictly
enforced depends on the village where the event is conducted and more importantly, the bull hims
elf. Some bulls acquire a reputation and that alone is enough for them to be given a unhindered pas
sage out of the enclosure and arena.

2) Vaeli Virattu - This version is more popular in the districts of sivagangai, manamadurai and
madurai. The bull is released in an open ground without any restrictions in any way (no rope or de
termined path). The bulls once released just run away from the field in any direction that they pref
er. Most dont even come close to any human. But there are a few bulls that dont run but stand th
eir ground and attack anyone who tries to come near them. These bulls will "play" for some time (
from a few minutes to a couple of hours) providing a spectacle for viewers, players and owners ali
ke. The magnificence of such bulls cannot be described. They must be seen firsthand to really und
erstand the basic psyche behind the sport of jallikattu.

3) Vadam Manjuvirattu - "vadam" means rope in tamil. The bull is tied to a 50 ft long rope a
nd is free to move within this space. A team of 7 or 9 members must attempt to subdue the bull wit
hin 30 minutes. This version is very safe for spectators as the bull is tied and great the spectators a
re shielded by barricades.

Training of jallikattu bulls

The calves that are chosen to become jallikattu bulls are fed a nutritious diet so th
at they develop into strong, sturdy beasts. The bulls are made to swim for exercise. The calves, on
ce they reach adolescence are taken to small jallikattu events to familiarize them with the atmosph
ere. Specific training is given to vadam manju virattu bulls to understand the restraints of the rope.
Apart from this, no other training is provided to jallikattu bulls. Once the bulls are released, then i
nstinct takes over.3

PCA Act (1960) does not protect all animals, does not prevent all cruelty

There is very little animal activists can do to stop cattle trafficking to Kerala via Tamil Nadu
and to Bangladesh via West Bengal because while the PCA Act is a central Act and is applicab

3
Traditionalgames.in
11 | P a g e
 le in all states and union territories (except Jammu and Kashmir), cow slaughter is a state subje
ct and different states have different laws governing it. So while animal rights activists can seiz
e trucks transporting cows and cattle to Kerala for slaughter, for violating transportation laws a
nd rules, they cannot stop the trucks because they are transporting cows and cattle to Kerala for
slaughter; at least not until Tamil Nadu, under pressure from jallikattu supporters, makes a law
which prohibits transport of all cattle outside state borders similar to the law in Rajasthan, whic
h bans all movement of camels outside Rajasthans state borders.

Horrific cruelty perpetrated against animals under three categories, even when the most terri
ble form of pain and suffering is inflicted on them, is kept out of the purview of the PCA Act:

Animals we use as lab animals for experiments

Animals we kill for meat, and
Animals we kill in the name of religion
Section 11 of the PCA Act deals with all kinds of cruelty, all kinds of pain and suffering and sp
ecifies those areas which fall outside the jurisdiction of the Act. Thus, Section 11 (3) (a) says

Nothing in this section shall apply to the dehorning of cattle, or the castration or branding or no
se-roping of any animal in the prescribed manner.

While all three procedures inflict immense pain on the cattle, which humans with typical insouc
iance justify as being necessities of domestication, there are non-painful methods of roping and
castration which are neither implemented nor enforced. Jallikattu supporters will best serve the
cause of native cattle by returning to their villages to restore and restart traditional agricultural
practices. Jallikattu is not the priority now.

Section 11 (3) (e) of the PCA Act says:

Nothing in this section shall apply to the commission or omission of any act in the course of the
destruction or the preparation for destruction of any animal as food for mankind unless such de
struction or preparation was accompanied by the infliction of unnecessary pain or suffering.

12 | P a g e
Humans coined phrases like useless animals that may be slaughtered because they are unprod
uctive and their continued upkeep is uneconomical. Humans coined the phrase unnecessary pa
in or suffering, which implies there is something in the form of necessary pain and suffering,
and that necessary pain and suffering is legal, lawful and legitimate.

Section 14 of the PCA Act, which deals with Experiments on Animals, says:

Nothing contained in this Act shall render unlawful the performance of experiments (including
experiments involving operations) on animals for the purpose of advancement by new discover
y of physiological knowledge or of knowledge which will be useful for saving or for prolongin
g the life or alleviating suffering or for combating any disease, whether of human beings, anima
ls or plants.

Notwithstanding all the noble objectives listed under this section, the bottomline is that we use
animals in experiments and we inflict unimaginable pain and suffering on them all in human i
nterest only.

Section 28 of the PCA Act legitimises stunning the animal with a sledge hammer or stun gun b
efore its head is cut off for food or for religion in temples, or slit its throat to die a slow and pai
nful death for halal meat, or as sacrifice during Bakrid or other festivals:

Saving as respects manner of killing prescribed by religion: Nothing contained in this Act shall
render it an offence to kill any animal in a manner required by the religion of any community.

The large, gaping holes in the PCA Act (1960) contain the answers to all uninformed and wild
allegations against animal activists about why are they not doing anything about beef, cow slau
ghter, sacrifice etc. BJP leaders who levelled these accusations against the AWBI and animal ac
tivists must now return to Parliament and amend the PCA Act effectively to plug all holes and l
oopholes. When BJP ministers and party leaders say they will bring back jallikattu, but this tim
e they will amend the law to do it, they are saying they will make another big hole in the PCA
Act or make a new law which is repugnant to and contrary to the letter and spirit of the PCA Ac
t (1960) inadequacies, warts and all.

13 | P a g e
The Modi sarkar must know that the Supreme Court order banning jallikattu in May 2015 has t
aken this possibility, too, under consideration that governments may be tempted to tweak, am
end or make laws to overturn the judgement. PCA Act is a welfare legislation which has to be c
onstrued bearing in mind the purpose and object of the Act and the Directive Principles of State
Policy. It is trite law that, in the matters of welfare legislation, the provisions of law should be l
iberally construed in favour of the weak and infirm. Court also should be vigilant to see that be
nefits conferred by such remedial and welfare legislation are not defeated by subtle devices. Co
urt has got the duty that, in every case, where ingenuity is expanded to avoid welfare legislation
s, to get behind the smoke-screen and discover the true state of affairs. Court can go behind the
form and see the substance of the devise for which it has to pierce the veil and examine whether
the guidelines or the regulations are framed so as to achieve some other purpose than the welfa
re of the animals. Regulations or guidelines, whether statutory or otherwise, if they purport to d
ilute or defeat the welfare legislation and the constitutional principles, Court should not hesitate
to strike them down so as to achieve the ultimate object and purpose of the welfare legislation.
Court has also a duty under the doctrine of parents patriae to take care of the rights of animals,
since they are unable to take care of themselves as against human beings.

Amending the PCA Act to keep cruelty to bulls outside of the purview of the Act, making a ne
w law which is contrary to the intent of the PCA Act or weakening the PCA Act in any other m
anner, besides defeating the very purpose of the PCA Act and the Supreme Court order of May
7, 2014, will ultimately only cause more avoidable and unnecessary physical, emotional and ps
ychological pain on the bulls. It is wholly incomprehensible how we can worship the mother an
d abuse her son.

CHAPTERIII

14 | P a g e
 BEEF BANING

A ban will be fatal

Beef exporters also benefit from a ban on jallikattu and other events.only some state whe
re banned the beef but still practicing in other state in India. Farmers bring their cattle to be sol
d in weekly/monthly and annual shandies. Brokers will take the cattle from the farmers and hol
d them to be displayed to prospective buyers. Buyers fall into 3-4 categories: (1) The jallikattu
enthusiast who will buy the bulls and male calves mostly; (2) Buyers of oxen for farming/trans
port; (3) Buyers of cows for breeding and household usage; (4) Beef traders who are mostly if n
ot all agents of export companies and slaughter houses based in Kerala. They buy all cattle as th
ey are only interested in meat.4

When a ban on jallikattu is in place, the simple supply-demand equation gets skewed. There are
no takers in the first category, which means the bulls will only sought by the fourth category i.
e. beef traders. With no demand from jallikattu enthusiasts, the price of such prized bulls falls t
o rock bottom. By killing the market for bulls to be used in jallikattu, the animal rights activists
are directly responsible for sending them to slaughter. There is a huge demand for Bos Indicusv
ariety beef in the Gulf, Malaysia and Western countries. It is considered an exotic and healthy
meat, just like country chicken.Under the Convention on Biological Diversity and heritage statu
s practices worldwide, it is customary that these ancient traditional practices are left as they are
but with rules to organise and regulate them. Due to jallikattu is banned, livestock keepers will
be forced to abandon the raising of native livestock, which already stands threatened due to the
extensive use of motor pumps, tractors and mechanised agriculture. the sport is banned, it woul
d be the death knell of native cattle species in Tamil Nadu.We will not only lose our breeds but
also our self-sufficiency in milk production as well as promotion of organic farming. If we lose
our breeds and import foreign breeds, multinational commercial companies will dominate the d
airy industry in India. The livelihood of millions in rural India is at stake here. Tamilnadu has o
ne of the largest COW MILK yearly market potentials of approx. INR 3, 75,000 crores. The Jal
likattu Kalai is playing a huge roll of reproduction of cows. Big corporate are started initiative a
s a first step to ban Jallikattu so that importance of KALAI MADU will be slowly fading away.
Their ultimate aim is to stop reproducing the cow breed with natural healthy way. Slowly, we
will end up with the cows with less fertility, big corporate will use this opportunity to supply fo
r Animal Food which the chemical composition of high yield milk to cater for demanded marke

4
Enlightenmentismybrithright.blogspo
15 | P a g e
t. They forced to create demanded market and use the opportunity to supply milk powder produ
cts.

Due to awareness and sales down the soft drink giant Coco Cola is planning to invest a
round 1400 crores into the MILK business as there is huge potential especially in Tamilnadu. In
vestments of such as huge money they can go to any extend to recover their ROI very quickly. (
Unfortunately we are all depending on them for investment, employment, etc.) People who wan
t a ban on jallikattu are far removed from village life and do not know how this chain works. Th
e Supreme Court and the Government of India needs to look at the big picture behind jallikattu.
The Convention on Biological Diversity (CBD) supports traditional practices to keep the chain
intact and thus enable conservation of native breeds. As an ancient nation with an ancient pract
ice going back millennia, jallikattu should be preserved. There is no torture of any animal of an
y sort that takes place during the sport and the evidence of this can be seen from live media tele
casts. The time a bull spends engaged in the sport is less than 30 seconds. If required, rules can
be implemented to enhance the safety of the animals and men if required.but after banning jalli
kattu the owner has sale their bulls for beef in india mainly in kerala the most of the bull is salei
ng for very cheap because of their no maintain India has already lost many cattle breeds and i
t cant afford to lose any more.

Animal welfare Board of india v. A.Nagaraja 5

In 1991, the Environment Ministry had banned the training and exhibition of bears, mon
keys, tigers, panthers and dogs. In 2011, the ministry issued a fresh notification, which specific
ally included bulls. In May 2014, a petition by animal rights organisation PETA and the Ani
mal Welfare Board of India (AWBI) led the the Supreme Court to rule that bulls cannot be all
owed as performing animals, either for Jallikattu events or bullock-cart races in the state of Ta
mil Nadu, Maharashtra or elsewhere in the country. By doing so, the SC upheld the Centres 2
011 notification. In January 2016, the Centre, seeking to overturn the SC ban on Jallikattu, mod
ified its 2011 order and issued a notification saying Jallikattu, a sport traditionally played in Ta
mil Nadu during Pongal, can be held this year. After animal rights groups and AWBI challenge
d the move in the SC, the court gave an interim stay, preventing Jallikattu.

5
16 Nov 2015 sc
16 | P a g e
The arguments
AGAINST: In their petition to court, AWBI and PETA had submitted photographs and video f
ootage of animals being tortured and injured during Jallikattu events. They argued that bull tam
ing events have no religious or cultural or historical significance in Tamil Nadu or Maharashtra
.

FOR: Jallikattu supporters say that the sport encourages the conservation of native breeds. Jalli
kattu, they say, is part of rural tradition and that animals are rarely tortured.
Judgement

The sc banned the jallikattu in the ground of Cruelty.

Conclusion

The conclusion for the jallikattu this case is the supreme court dont ban the jallika
ttu but they give certain rules and regulation during the day of pongal festival on 15 to 19. The
parliament frame the law only for tamilnadu to do jallikattu on respected day with certain rule
s because it is traditional to Tamil history it 4 to 5 thousands of year . the Supreme Court per
mitted the Goverment of Tamilnadu to allow Jallikattu for on that month in a year and directed
the District collectors to make sure that the animals that participate in Jallikattu are registered t
o the Animal Welfare Board and in return the Board would send its representative to monitor o
ver the event. An age old tradition cannot be banned citing some odd cases. Steps must be take
n to enforce strict rules and regulate the event. With over 4000 years of recorded history, it is o
ne of the oldest sport in the world. The farmer is based on this jallikattu banning is has sale his
bull in very cheap for beef. The 5000 years old tradition sports has ban it against the cultural ri
ghts. Where the animal welfare board of India only focused the bull sport but they left the horse
race, elephant cruelty they not banned it. Where banning jallikattu it affect the milk production
. So the SC have to redo the judgement give life to culture.
17 | P a g e
Bibliography

www.kangayambull.com/files/SKCRF

The Ferengi's Columns by Franois Gautier. Retrieved 2008-07-09

digitalcommons.pace.edu/cgi/viewcon

Animal Welfare Board of India vs. A. Nagaraja & Ors., Civil Appeal No. 5387 of 2014

18 | P a g e