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A Delhi court order to frame charges against Olympian wrestler Sushil Kumar and others in Junior wrestler Sagar Dhankar murder case_我的网站

一 |     New Delhi, Oct. 12 (UNI) A Delhi Court ordered to frame charges of murder, attempt to murder, rioting, unlawful assembly and other sections including criminal conspiracy against Olympian wrestler Sushil Kumar and 17 others in Junior wrestler Sagar Dhankar murder case. The court fixed the matter for framing of charge on October 15.

Additional Sessions Judge Shivaji Anand after hearing arguments on behalf of Prosecution and Defence counsels said, "From statements and the other circumstances circumscribing the incidents which took place on the intervening night of 04/05.05.2021, the charges are to be framed against the accused persons (namely Sushil Kumar (A1), Prince (A2), Ajay Kumar (A3), Mohit @ Bholi (A4), Manjeet @ Chunnilal (A5), Gulab (A6), Bhupender @ Bhuppi (A7), Rohit Malik @ Sonu (A8), Bijender @ Binder (A9), Anirudh Dahiya (A10), Subhash (A11), Gaurav Loura (A12), Surjeet Grewal @ Kala (A13), Anil Dhiman (A14), Praveen Dabas S/o Late Sahib Singh (A15), Praveen @ Choti (A16), Rahul @ Dhanda (A17) and Parveen Dabas S/o Suresh @ Gunia (A18) u/s 302 IPC read with Section 34 IPC for causing murder of Sagar Dhankhad. Similarly, charges u/s 307 IPC read with section 34 IPC are also to be made against the aforesaid accused persons for causing injuries upon Jai Bhagwan @ Sonu. Charges under Section 323 IPC read with Section 34 IPC be also framed for causing injuries to the other victims. The circumstances under which these offences were committed also make a strong case to frame charges u/s 109, 120-B, 142, 148 & 149 IPC.

The court directed to concerned Jail Superintendent to produce all the accused persons physically on October 15, 2022, for framing of charges in the court.

The court reserved the order on October 3, 2022 after hearing arguments on behalf of the Prosecution and Defence Counsel in murder of wrestler Sagar Dhankar.

Prosecution had submitted before the court that the manner in which Sagar and three others were abducted and brought to Chhatrasal Stadium and after that beaten up mercilessly showing that they wanted to establish their supremacy.

Prosecution contended that there is sufficient evidence to show the intention of the accused persons to kill Sagar Dhankar and there is sufficient evidence to frame charges of murder and abduction against wrestler Sushil Kumar and other accused Persons.

Counsel for Sushil Kumar vehemently opposed the submission of Prosecution by submitting that this is not a case of section 302 (murder) but of 304 (culpable homicide not amounting to murder) IPC. He said," The post-mortem report of the deceased, the injuries inflicted were not sufficient to cause that. "

Wrestler Sagar and Sonu were allegedly beaten up in Chhatrasal stadium on the night of 4 May 2021. Sagar had succumbed to injuries during treatment in the hospital.

UNI XC SHK2100。    AI摘要      七夕，泉州别具一格：敬奉七位护童女神、吃带“酒窝”的糖粿，延续十六年的孩童祈福礼俗，展现独特闽南温情。         中国的七夕，大多是浪漫的——少女穿针乞巧，拜织女，祈愿一双巧手、一段良缘。

二 | 而泉州的七夕却自成一格：不独拜织女，却敬奉七位护童女神；节日必备带“酒窝”的特色糖粿；更有延续十六年的孩童祈福礼俗，岁岁接续、温情绵长。    对于喜爱深度游的旅人来说，同样的七夕，为何泉州的过法如此不同？透过三个细节，便能在走街串巷间，读懂这份独属于闽南的温情。

三 |     民间信俗，敬奉“七娘妈”     七夕节俗源自汉代，目前所见古文献中最早的记载见于东晋葛洪的《西京杂记》：“汉彩女常以七月七日穿七孔针于开襟楼，人俱习之。”南朝梁宗懔的《荆楚岁时记》进一步明确织女七夕渡河相会之事。至南北朝，以少女乞巧为核心的七夕节俗已在中原地区定型。

四 |     宋元以降，北人南迁，中原的节俗也随之进入闽南。清乾隆《泉州府志》记载：“七夕：乞巧。

五 | 陈瓜、豆及粿，小儿拜天孙。

六 | ”可见在清代官方志书中，泉州七夕的“乞巧”传统仍与中原一脉相承，敬奉对象同为“天孙”（织女）。    然而在泉州民间，敬奉的却是七位娘妈。泉谚云：“七月初七七娘生。”此处的“七娘”并非单指织女，而是民间对天庭七位仙女的合称。

七 | 为何从“一位”变“七位”？源于民间将“牛郎织女”与“董永七仙女”两大传说“合二为一”——织女鹊桥相会时无暇照料幼子，六位姊妹代为看护，久而久之，七位仙女合为一体，成为民间信俗中专职庇佑孩童的保护神。    剥开传说的外衣，这一民俗演变扎根于古泉州的乡土现实与闽南人的奋斗史。早年闽南先民多下南洋谋生，抚育子女的重担便落在留守家乡的妇女身上。面对昔日有限的医疗条件，坚韧的闽南母亲们为了祈盼孩子平安，便赋予了七位娘妈各司其职的文化想象——送子、催生、养生、乳母、痘疹、眼光、蒙引，几乎涵盖了一个孩子从出生到成年的全部庇护需求。这便是泉州七夕与中原七夕的本质区别：中原七夕，是少女乞巧、期许美好；而泉州七夕，是长辈护佑孩童、期盼平安。    敬奉的是七位娘妈，节令风物自然以“七”为数。传统民谣唱道：“七月初七七娘生，七枝清香来拜请；七块碰粉七蕊花，七座灯科七只金；浥饭甜糜豆干酒，恭请七娘来吃酒。”泉州七夕祈福，有果合七种，“干味”七色，糖粿七碟，妆料七样，剪刀七把，燃香七柱，酒盏七个，筷子七双。还有纸糊的“七娘轿”七乘，“七娘亭”内设七个座位，寓意迎送之礼。“七”既与传统文化中“数七”为阳数、吉祥之数的观念有关，也寄寓着父母期盼孩子成长万事“周全”之意。    成长之“契”，绵延十六年     全国各地七夕皆是年度节庆，而游客在泉州能见到最独特的民俗风景，便是贯穿十六年的“新契”“洗契”习俗。    这项特色民俗，在本地方志有明确记载。清乾隆《泉州府志》载：“小儿拜天孙，去续命缕。”《泉州市志》也清晰记录：“初生儿于第一个七夕举行缔契仪式，称‘新契’；16岁七夕举行解契仪式，称‘洗契’。

八 | ”     按照民间传统，孩童出生后的首个七夕，家中会举行庄重的“新契”仪式，认七娘妈为“契母”，结下庇佑孩童成长的“文化契约”，同时解去端午节系在孩童手腕的五色续命缕，寓意挣脱束缚、顺遂成长。在此之后，年年七夕都要为孩童“换絭”，更换颈间系挂的红丝线铜钱，岁岁祈福、从不间断。    直至孩童年满十六岁，七夕当日会举办隆重的“洗契”大典，正式解除这份民俗契约缘分。十六岁是闽南民间公认的成年分界，这场仪式，标志孩童告别童年、独立立身。清代《福州府志》所载“男女年十六……告成人，谓之‘做出幼’”，与泉州洗契礼俗一脉相承，证实了这一成人礼俗在闽地的广泛流传。    这项珍贵的民俗，还随着闽南先民的脚步迁徙远播，成为传统节日的“活化石”。浙江温岭石塘的“小人节”，是泉州移民带去的七夕祈福习俗；台湾台南至今保留的“做十六岁”成人礼，也与泉州洗契礼俗同根同源。    从“新契”到“洗契”，十六年光阴，是一个闽南家庭关于“契”的全部实践。

九 | 年年换絭、岁岁期盼，泉州人用十六年不间断的坚守，兑现着长辈对晚辈深沉的爱与承诺，见证着一个孩子从襁褓到束发的全部成长，更让一个年度节日，变成了一场长达十六年的温情守护。

十 |          闽南七夕传统小吃糖粿（泉州晚报资料图）     七夕风物，“酒窝”寄深情     带酒窝凹坑的糯米糖粿，是泉州七夕最具代表性的节令风物。

十一 | 它不只是七夕信俗敬奉七娘妈的核心供品，更是一代代泉州长辈表达对晚辈深切祝福的味觉印记。    泉州糖粿分红、白两色，制作时取糯米粉加凉水调成粉团，搓成龙眼大小的丸子，置于案上以手掌轻轻压扁，再用拇指往中心一按，便成中间凹陷的扁圆小粿。水烧开后入锅煮至浮起，捞起装盘，撒上炒熟碾碎的花生末与白糖即可食用。    这一形制要往北宋汴京的七夕街市上寻。宋人孟元老《东京梦华录》记载，北宋汴京七夕“以油面糖蜜，造为压笑儿，谓之‘果食’”。这种带笑靥凹坑的面点，正是泉州糖粿的远祖。从汴京到泉州，这道节俗小食跨越了山河，也跨越了时光——形制保留下来了，但落在闽南的土地上，它被重新赋予了意义。    宋代的“笑靥儿”取的是单纯的甜美喜庆之意，而泉州糖粿的凹坑承载的是长辈对晚辈的殷殷期盼。

十二 | 凹坑形似孩童笑靥，长辈期盼孩子吃了糖粿便能笑口常开、一生顺遂。将白糖与花生碎填入那小小的凹坑中再送入口中，甜蜜的滋味从凹坑里溢出来——这凹坑像一只小小的碗，盛的是长辈对小辈最朴素的祝福：愿你甜，愿你笑，愿你平安长大。    此外，这凹坑也藏着七夕独有的情思。清乾隆《泉州府志》载：“七夕多有微雨，俗谓之‘天孙泪’。”泉州民间相传，七夕的细雨正是织女与牛郎一年一会落下的相思泪，而糖粿的凹坑便是收纳这“天孙泪”的容器。    由此，同一个凹坑，既装得下“笑”，也装得下“泪”——比之宋代单一“喜庆”的寓意，泉州糖粿的凹坑承载了更复杂的情感维度，收纳了亲情与爱情，也收纳了最暖的盼望与最深的思念。这恰恰是七夕节最动人的底色：离别与重逢交织，眼泪与笑容同在。    从七娘妈信俗的在地化重塑，到七夕糖粿悲欢相融的双重意蕴，再到十六年接续不断的成长礼制，泉州七夕的核心从来不是“巧”，而是“契”——长辈与晚辈的守护之契，对生命敬畏的托付之契，一代人与下一代人的传承之契。这份延续千年的岁时传统，藏着闽南最质朴的民俗底蕴，成为泉州独特的节俗印记。（何佳媚）。

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