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)

 Declaration

I do hereby declare that the project entitled JALLIKATTU

submitted 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 done by
me under the supervision and guidance of Mr.Ansuman
sing department of history of Tamil Nadu National law
school and has not formed basis for award of any degree
or diploma or fellowship or any other title to any candidate
of any university.

Place: Trichy
Date: 25/04/2016

PRAVEEN.C

SECTION-B
 Certificate

This is to certify that the project entitled JALLIKATTU

submitted to Tamil Nadu National law school in partial
fulfillment of requirement of award of degree of under
graduate in Law done by Praveen.c under the supervision
and guidance of Mr.Anusuman sing department of
jurisprudence of Tamil Nadu National Law School.

Place: Trichy

Date: 24/04/2016
 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 beginning of this project.
Im very glad and grateful to Prof. Mr. Ansuman 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 support for me during this entire research
work. Their contribution to this project is an indispensable
one.
 JALLIKATTU

INTRODUCTION

The State is known for its rich cultural heritage, language, art, literature and science.
There 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
January 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 oldest tradition over 4000 years of record history.The sport is considered to have been
popular during Dravida Classical Period and had its origin as a Yadava festival commemorating
Lord Krishnas 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 money 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 means bull daming. During the rule of the Nayak kings, gold coins,
wrapped in a piece of cloth were tied to the horns, and the tackler hung on to the hump of the
bull and untied the knot to get at the 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 embrace the hump of the bull long enough to grab the bag
without getting hit. Now a token cloth is tied in the horns which the tackler collects as a trophy.
The focal point of the event is the vaadi vaasal, 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 begins 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 gratitude to the host village, players allow
it a free run and dont touch it. Today, educated youngsters from these villages are also
involved in the rearing of bulls and participate in the sport. All classes of people and all castes
take part in Jallikattu. There is an egalitarian perspective where its 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 is 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 source 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 throughout the
year.Organisers spend anywhere between Rs 50,000 and Rs 20 lakh to organise a Jallikattu. The
money is spent on preparing the ground, deposit money and gifts that include motorcycles, 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,
which is proof that this sport was in vogue 5,000 years ago. Ancient Tamil poetry, known as
Sangam literature (2nd BCE 2nd CE), has many detailed references to Eru Thazhuvuthal
(hugging the bull).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
indebted to a note by Mr. J. H. Nelson. This, he writes, is a game worthy of a bold and free
people, and it is to be regretted that certain Collectors (District Magistrates) should have
discouraged it under the idea that it was somewhat dangerous. According to Guillermo Antonio
Borda point of view the custom was considered superior to the law With the later cultural
development and practiced 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 5000 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
crowds of people, chiefly males, assemble together in the morning in some extensive open space,
the 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 they 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
all 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 is then led out into the midst of the arena by his owner, and there left to himself surrounded by
a throng of shouting and excited strangers.

Unaccustomed to this sort of treatment, and excited by the gestures of those who have
undertaken to catch him, the bullock usually lowers his head at once, and charges wildly into the
midst of the crowd, who nimbly run off on either side to make way for him. His speed being much
greater than 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 over 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 held by the most vigorous of his pursuers.

Strange as it may seem, the bullocks never by any chance toss or gore anyone who throws
himself 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 even
half a dozen are let loose at a time, and the scene quickly becomes most exciting. The crowd
sways 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, borne with the utmost cheerfulness, are the only results of an amusement which requires
great courage and agility on the part of the competitors for the prizes that is for the cloths and
1 CUSTOM AS A SOURCE OF LAW: ARGENTINEAN AND COMPARATIVE LEGAL SYSTEMS by
Guillermo Antonio Borda pg 655
other things tied to the bullocks horns and not a little on the part of the mere bystanders. The
only time I saw this sport (from a place of safety) I was highly delighted with the entertainment,
and no accident occurred to mar my pleasure. One man indeed was slightly wounded in the
buttock, but he was quite able 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
essential features. Jallikattu is one such precious heritage that has been preserved over millennia
and our duty is to take this forward. Of course we should have rules and restrictions for the
conduct of the 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
throughout 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
due to exposure by the media. But it is essentially a religious tradition. The Tamil people
conduct this festival as an offering / commitment to their grama devata; they believe that
conducting this 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
sport only by the Tamil Nadu Government, just as it converted every temple into a tourist spot.
This has led to the urban (mis)perception of Jallikattu as some kind of entertainment sport, but
Tamil society is in no way responsible for this.

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

5) Semi-domesticated cattle include cows and bulls reared by pastoral communities as herds.
These cows are always mobile, grazing on pastoral lands and travel over a long area. The
pastoral community looking after these cows lives a nomadic life and moves along with the

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

animals. Fully domesticated cattle are reared by the farming community. These cows and bulls
are not allowed 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
herds 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 the 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
Konar bride. Indeed, Tamil literature has many references to the Konar (also called Idaiyar, or
Aayar) and their bull festival, Yeru Thaluvuthal (bull embracing). All these qualify the bull
festival 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
hauling 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 services. 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
sport. Hence, this sport plays an important role in protection and breeding of indigenous cattle
varieties.
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
prizes to the winning youth will increase from pots and pans to cash, bikes, and even cars. The
winning bulls can also make the bull owners rich and feed into a positive economic cycle
enhancing the entire livestock.

CHAPTER III
 BREEDS

Tamil Nadu had six cattle breeds earlier and now we have lost the Alambadi breed. The
remaining 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
extinction. Each breed has evolved in perfect harmony with its local region. Kangayams fed on
grasses 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 water 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
Pulikulam, found mostly in the region around Madurai, Sivaganga, Ramnad, Pudukottai and parts
of Tiruchi district are herded in several hundreds and walk all day grazing before being penned for
the night.

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
multiple purposes like ploughing, transportation, source for farmyard manure, organic treatments
like panchagavya, 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 be wealth and the word used for wealth is madu, meaning cattle. So it has a socio-
cultural connotation which denotes lives and livestock having co-existed and cultures having
coined usages around them.

The Pulikulam is a semi-domesticated breed. The bulls are known to attack anyone except their
owners. They are mainly grazed in reserve forest lands. Herders need to be able to tame them
without 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
animals 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 known 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 and these cattle are very pugnacious by nature. These cattle are reared in huge herds
numbering in hundreds 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 herds that calves with good characteristics and body conformation are
selected and reared to become jallikattu bulls. These bulls attack not because they are irritated or
agitated or frightened, but because that is their basic nature.

There are three versions of jallikattu:

 1) Vadi Manju Virattu - This version takes place mostly in the districts of madurai,
pudukottai, theni, tanjore and salem. This version that has been popularised by television and
movies involves the bull being released from an enclosure with an opening. As the bull comes out
of the enclosure, 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 specify that the person has to hold on to the running bull for a predetermined distance to win
the prize. In 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 himself. Some bulls acquire a reputation and that alone is enough for them to be given a
unhindered passage 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
determined path). The bulls once released just run away from the field in any direction that they
prefer. Most dont even come close to any human. But there are a few bulls that dont run but
stand their 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 alike. The magnificence of such bulls cannot be described. They must be seen
firsthand to really understand 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
and is free to move within this space. A team of 7 or 9 members must attempt to subdue the bull
within 30 minutes. This version is very safe for spectators as the bull is tied and great the
spectators are shielded by barricades.

Training of jallikattu bulls

The calves that are chosen to become jallikattu bulls are fed a nutritious diet so
that they develop into strong, sturdy beasts. The bulls are made to swim for exercise. The calves,
once they reach adolescence are taken to small jallikattu events to familiarize them with the
atmosphere. 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 instinct 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
applicable in all states and union territories (except Jammu and Kashmir), cow slaughter is a
state subject and different states have different laws governing it. So while animal rights

3 Traditionalgames.in
 activists can seize trucks transporting cows and cattle to Kerala for slaughter, for violating
transportation laws and 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, which bans all movement of camels outside Rajasthans state borders.

Horrific cruelty perpetrated against animals under three categories, even when the most
terrible 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
specifies 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
nose-roping of any animal in the prescribed manner.

While all three procedures inflict immense pain on the cattle, which humans with typical
insouciance 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
destruction or preparation was accompanied by the infliction of unnecessary pain or suffering.
Humans coined phrases like useless animals that may be slaughtered because they are
unproductive and their continued upkeep is uneconomical. Humans coined the phrase
unnecessary pain 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
discovery of physiological knowledge or of knowledge which will be useful for saving or for
prolonging the life or alleviating suffering or for combating any disease, whether of human
beings, animals 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
interest only.

Section 28 of the PCA Act legitimises stunning the animal with a sledge hammer or stun gun
before its head is cut off for food or for religion in temples, or slit its throat to die a slow and
painful 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
slaughter, sacrifice etc. BJP leaders who levelled these accusations against the AWBI and
animal activists must now return to Parliament and amend the PCA Act effectively to plug all
holes and loopholes. When BJP ministers and party leaders say they will bring back jallikattu,
but this time 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 Act (1960) inadequacies, warts and all.
The Modi sarkar must know that the Supreme Court order banning jallikattu in May 2015 has
taken this possibility, too, under consideration that governments may be tempted to tweak,
amend or make laws to overturn the judgement. PCA Act is a welfare legislation which has to
be construed 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 liberally construed in favour of the weak and infirm. Court also should be vigilant to
see that benefits conferred by such remedial and welfare legislation are not defeated by subtle
devices. Court has got the duty that, in every case, where ingenuity is expanded to avoid
welfare legislations, 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 welfare of the animals. Regulations or guidelines, whether statutory or
otherwise, if they purport to dilute 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
new law which is contrary to the intent of the PCA Act or weakening the PCA Act in any other
manner, 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 psychological pain on the bulls. It is wholly incomprehensible how we can worship the
mother and abuse her son.
 CHAPTERIII

BEEF BANING

A ban will be fatal

Beef exporters also benefit from a ban on jallikattu and other events.only some state
where banned the beef but still practicing in other state in India. Farmers bring their cattle to be
sold in weekly/monthly and annual shandies. Brokers will take the cattle from the farmers and
hold 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/transport; (3) Buyers of cows for breeding and household usage; (4) Beef traders who
are mostly if not all agents of export companies and slaughter houses based in Kerala. They buy
all cattle as they 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 to
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
Indicusvariety 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 status 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 would 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 dairy industry in India. The livelihood of millions in rural India
is at stake here. Tamilnadu has one of the largest COW MILK yearly market potentials of
approx. INR 3, 75,000 crores. The Jallikattu Kalai is playing a huge roll of reproduction of
cows. Big corporate are started initiative as 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
4 Enlightenmentismybrithright.blogspo
corporate will use this opportunity to supply for Animal Food which the chemical composition
of high yield milk to cater for demanded market. They forced to create demanded market and
use the opportunity to supply milk powder products.

Due to awareness and sales down the soft drink giant Coco Cola is planning to invest
around 1400 crores into the MILK business as there is huge potential especially in Tamilnadu.
Investments 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 want a ban on jallikattu are far removed from village life and do not know how this chain
works. The 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 practice going back millennia, jallikattu should be preserved. There is no torture of any
animal of any sort that takes place during the sport and the evidence of this can be seen from
live media telecasts. 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 jallikattu the owner has sale their bulls for beef in india mainly in kerala the most
of the bull is saleing for very cheap because of their no maintain India has already lost many
cattle breeds and it 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,
monkeys, tigers, panthers and dogs. In 2011, the ministry issued a fresh notification, which
specifically included bulls. In May 2014, a petition by animal rights organisation PETA and
the Animal Welfare Board of India (AWBI) led the the Supreme Court to rule that bulls cannot
be allowed as performing animals, either for Jallikattu events or bullock-cart races in the state
of Tamil Nadu, Maharashtra or elsewhere in the country. By doing so, the SC upheld the
Centres 2011 notification. In January 2016, the Centre, seeking to overturn the SC ban on
Jallikattu, modified its 2011 order and issued a notification saying Jallikattu, a sport
traditionally played in Tamil Nadu during Pongal, can be held this year. After animal rights

5 16 Nov 2015 sc
groups and AWBI challenged the move in the SC, the court gave an interim stay, preventing
Jallikattu.

The arguments
AGAINST: In their petition to court, AWBI and PETA had submitted photographs and video
footage of animals being tortured and injured during Jallikattu events. They argued that bull
taming 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.
Jallikattu, 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
jallikattu 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 rules because it is traditional to Tamil history it 4 to 5 thousands of year . the Supreme
Court permitted 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 to the Animal Welfare Board and in return the Board would send its representative to
monitor over the event. An age old tradition cannot be banned citing some odd cases. Steps
must be taken to enforce strict rules and regulate the event. With over 4000 years of recorded
history, it is one 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 rights. 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.