The Betrayal of Ambedkar and Dalits

 

Raju Chalwadi

raju chaluwadiThere has been a race among the ruling class and especially among the ruling political class to project itself as true Ambedkarites or Ambedkar Bhakts, but will it dare to follow a single path shown by him..... Because, then there will not be a change in society but a change of society.

The April 14th of every year in India is a special day for the so-called "Untouchables of India". It was on this day in 1891, that an intellectual, namely, Dr. B. R. Ambedkar, was born in Mhow, in central India. This year will mark the 126th Birth Anniversary of this intellectual. Ambedkar was a trained economist, but in a real sense, he was a sociologist par excellence who had a deep understanding regarding the social structure of the Indian society. From 1920s onwards until his death, he made every attempt for the untouchables to get their socio-political rights. Finally, in order get a new socio-cultural identity he found solace in Buddhism along with millions of his followers.

Ambedkar would have been quite shocked, had he been alive today, on seeing the position of Dalits in contemporary Indian society. His people are being beaten up and killed for the same holy cow which for Ambedkar is no more than an animal. In his book "Revolution and Counter-Revolution in Ancient India", he gave detailed accounts of how it was the battle for supremacy between Brahmanism and Buddhism which resulted in the cow being made a holy animal. Further, the current regime's project of glorifying the past would have made him very nervous because it will further degrade the position of Dalits in society, because all the past myths and religious texts repeat the same dogma of purity of upper castes and defend the inhuman Varna system in the name of karma and dharma. Ultimately, if this is not stopped quickly, it will lead to the acceptance of Dalits themselves as being impure. Internalization of notions of impurity is bound to happen if the past myths and religious texts are given importance.

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Taking Babasaheb to Class

 

Sanam Roohi

sanam roohiBetween 2014 and 2016, I spent long hours of my days sitting on the first floor lounge of the IISc library, either working on my thesis, or publications, or reading something. The relaxed seating arrangements, beautiful trees that peer at you from three sides of the lounge, and, above all, the portrait of Dr. Babasaheb Ambedkar made me give up the serious and staid ground floor reading room for this first floor lounge. While I am hugely privileged to have access to the library, my thoughts do go to the blood and sweat of dalit bahujans spent on building that humongous library.

For many first generation university graduates like me, the journey towards a PhD studentship and the journey during the PhD to get that coveted degree, require more than hard work and enthusiasm for the subject to keep us going. The doctoral journey often kills creativity, crushes the initial enthusiasm, make students brutally aware of structures of privilege and oppression, and in some cases, defeat the student thoroughly. What many of us then need is tremendous amount of courage and inspiration to not give up and reach the finishing line. The last two years of my PhD were the toughest for me, and I drew my inspiration from three or four sources. One of which was definitely Babasaheb - as if his portrait in the library lounge was silently cheering me on, and firmly asking me to push myself a little bit more.

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हम बाबासाहब को तो मानते है पर बाबासाहब की नहीं मानते

 

डाॅ मनीषा बांगर
डॉ. जे डी चन्द्रपाल 

जब तक साँस चलती रहती है तब तक जीवन चलता रहता है; मगर जब साँस रूक जाती है तो जीवन समाप्त हो जाता है |

मगर क्या किसी महान व्यक्ति का जीवन उनकी साँस रूकने पर थम जाता है ?

babasaheb-ambedkar speaking

 ऐसा कहा जाता है की किसी व्यकित की महानता वे भौतिक एवं शारीरिक रूप से कितने साल जिए उस पर निर्भर नहीं करती बल्कि वे अवाम के दिलो दिमाग में एक भावात्मक रूप से एवं वैचारिक रूप से कितने साल जिन्दा रहते है उस पर निर्भर करती है | 

यह भी तथ्य पूर्ण है की जब तक उस महान व्यक्ति के विचार जिन्दा रहते है तब तक वह महान व्यक्ति मर नहीं सकते |

महान व्यक्ति के जीवन काल में उनके जीवन से ज्यादा महत्वपूर्ण होते है उनके कवन जो आने वाली कई पीढियो को एक बेहतरीन जीवन की शिक्षा देता रहता है और मानवता के श्रेष्ठ मुकाम तक ले जाता है | और इसी संदर्भ में महान व्यक्ति को याद किया जाता है या सदैव स्मरणीय रखा जाता है |

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Kishori Amonkar: Assertion, Erasure, Reclamation

  

Rohan Arthur

rohan arthurHindustani vocalist Kishori Amonkar passed away on 3rd April, 2017.

Kishori Amonkar is remembered for her contribution to Hindustani classical music, and her passing was mourned in popular news media as a great loss to the music community. This article is not about the musicality and vocal abilities of Kishori: there are plenty of other articles for this. There are also other articles and books about 'women', 'migration', 'glory days of Hindustani Music', etc. What they all mention, but also inexplicably missed to examine, was the context and circumstances that her career was inevitably ensconced in, and her valiant battles against the social order of caste hierarchy.

At this juncture (if not earlier), we should pause to ask ourselves these questions:
1. Who was Kishori Amonkar?
2. What is the role of Hindustani Classical Music in her life? Or, what was her influence on

Hindustani music (while still leaving the technicalities of music aside, because those matters, as mentioned earlier, have already been discussed in other writings)?
Kishori was the daughter of another noted vocalist, Mogubai Kurdikar. Mogu is considered a giant in the Hindustani Music tradition. She was born in the kalavant caste of Goa, which is today listed among the Other Backward Class (OBC).

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Dignity of the Dead and Living Bahujan cannot be Separate

 

Pinak Banik

                        Continued from Part 1

The purpose of the "Story of Nangeli" appearing on Facebook in Orijit Sen's own words is:
"This comics story is dedicated to Rohith Vemula (1989-2016), who, like Nangeli, chose death over a life of indignity."

Tribute to one dead Dalit by presenting another animated Bahujan death!

Neither Rohith nor Nangeli killed himself or herself out of choice but of absence of choice to have a life, in other words they were victims of structural murder. Brahminical oppression is reduced to lack of freedom of choice and individualist romantic zeal of choosing death.

Dead Dalits, as mentioned earlier, are "excellent sites where revolutionary fantasies blossom"! In Sen's artwork, and in the entire Brahmin historiography and aesthetics, the complete focus is through the microscopic lens placed over victimized bodies, wounds, names and numbers.

Pinak tank of tears


Parallels across the Globe

Since I wrote the Part 1 of this essay, another similar act of appropriation of suffering as art, in another part of the world, has unfolded an analogous debate. An American white woman artist, Dana Schutz's painting "Open Casket," displayed in the ongoing 2017 Whitney Biennial, has sparked protest from Black artist community for 'a perceived exploitation of a still-traumatic incident in American history'. The painting is derived from a 1955 press image depicting the body of Emmett Till, a fourteen-year-old African-American boy who was abducted and brutally murdered by white men under a false allegation of whistling at a white woman. An all white jury later acquitted both accused with the false testimony given by Carolyn Bryant, the white woman at the center of the trial. Emmett Till's mother Mamie Till Mobley had organized his public funeral service with an open casket to show the black community the brutality of her son's killing, saying, "Let the people see what I've seen". Later she got the photographs of the brutalized body in open casket published in the Jet magazine, a black publication, to 'speak to and to move a Black audience', insisting "that the violence that he has been subject to be seen, unobscured".

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UP में गाय माता तो सुरक्षित है लेकिन दलित माताओं का क्या...?

 

शोभना स्मृति एवं कुलदीप कुमार बौद्ध 

shobanaभारत को आजाद हुए 70 साल बीत गए लेकिन हमारी दलित बहनों kuldeep 1को आजादी कब मिलेगी आखिर कब तब तक हमारी दलित महिलाये, जाति उत्पीडन की शिकार होती रहेंगी, आज हमारी बहाने अपने गावं गावं में प्रताड़ना को झेलते हुए जिस प्रकार से संघर्ष कर रही है किसी ने अपनी पति को खोया है किसी ने बहन ने दरिंदो की दरिंदगी को झेला है फिर भी बो आज न्याय की उम्मीद में संघर्ष कर रही है... ये सभी दलित पीड़ित महिलाओं का संघर्ष ही इस दलितं आन्दोलन के रीड की हड्डी है, जो की बाबा साहब के इस कारवां को आगे ले जाएगी l

 देश में दलित महिलाओं के स्वाभिमान के लिए संघर्षरत आल इण्डिया दलित महिला अधिकार मंच ने UP में अभी हाल ही चुनाव के बाद से लगातार जिस प्रकार से दलित महिला उत्पीडन की घटनाएँ हुईं है उन पर फेक्ट फाइंडिंग व अध्धयन के बाद उ.प्र. के अलग अलग जिलों में लगातार हो रही दलित महिला उत्पीड़न की घटनाओं को लेकर दलित महिला पीड़ितों के साथ तीन दिवसीय कार्यक्रम की जिसमे प्रथम दिन दलित महिला पीड़ितों के साथ खासकर लैंगिग्क शोषण की शिकार व मानसिक प्रताड़ना को कम कर अपने स्वयं के आत्मविश्वास को मजबूत कर पुन: एक नई जिन्दगी जीने की प्रकिया हुई| बॉडी मेपिंग सत्र किया गया जिसमे सबसे ज्यादा लैंगिक शोषण की बात सामने आई l राष्ट्रीय अपराध ब्यूरो के आंकड़े भी बताते है की लगातार दलित महिला उत्पीडन की घटनाये बढ़ रही है हर दिन 6 दलित महिलाओं के साथ बलात्कार की घटनाये बताई जाति है लेकिन हकीकत कुछ और है, इससे भी कही ज्यादा घटनाये हो रही है, ये जो भी आंकड़े प्रस्तुत किये जाते है वो वही आंकड़े है जो की रजिस्टर्ड होते बहुत सी घटनाये तो रजिस्टर्ड ही नहीं होती है l

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Affirmative Action & The Concept of Merit: An Indian Experience

 

Raju Chalwadi 

raju chaluwadiAffirmative action and Merit are two concepts on which every Indian has an opinion, especially, the former. Affirmative action policy is always seen in a negative light because of the ambiguity regarding the rationale for such a policy and its effect on social relations. And the term merit in the Indian context should be judged as to how one achieves success given the role of rigid social institutions like caste and religion.

 Affirmative action

 Affirmative action policy is an umbrella term loosely defined to include all the policies targeted towards the discriminated groups for uplifting them socially, educationally and economically. The aim of Affirmative Action (AA) is mainly to provide preferential treatment to the groups which have been subjected to discrimination in the past due to the social norms which prevailed in the society. In India, Affirmative Action (AA) has been enshrined in the Constitution; it has mainly and solely taken the form of fixed quotas known as 'Reservation policy' (RP). But around the world for instance, Brazil, China, South Africa, Malaysia and USA which are commonly referred to in literature, have gone much beyond quotas where the Affirmative Action policy is very diverse in nature. For instance, target groups were given preferential access to loans, stocks in public companies, preference in government contracts, setting up a police station specialising in crimes related to racism, free distribution of land, among others. Hence, in India, it would be wrong to use the term Affirmative action policy because only an aspect of it has been introduced, which is "quota".

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ध्यान में सबसे बड़ी बाधा: आत्मा का सिद्धांत

 

Sanjay Jothe

ध्यान एक ऐसा विषय है जिसके बारे में सबसे ज्यादा धुंध बनाकर रखी जाती है और पूरा प्रयास किया जाता है कि इस सरल सी चीज को न समझते हुए लोग भ्रमित रहें. इस भ्रम का जान बूझकर निर्माण किया जाता है ताकि कुछ लोगों संस्थाओं और वर्गों की संगठित दुकानदारी और सामाजिक नियंत्रण बेरोकटोक बना रहे.

open eyed buddha

Open eyed Buddha: Painting by Babasaheb Ambedkar

ध्यान को चेतना या होश के एक विषय की भाँती समझना एक आयाम है और ध्यान सहित अध्यात्म को एक मनोवैज्ञानिक षड्यंत्र के उपकरण की तरह देखना दूसरा आयाम है. अक्सर एक आयाम में बात करने वाले दूसरे आयाम की बात नहीं करते लेकिन मैं दोनों की बातें करूंगा ताकि बात पूरी तरह साफ़ हो जाए.

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राजस्थान में दलित महिला आंदोलन के नेतत्व व् न्याय प्रणाली की हकीकत पर एक नजर


सुमन देवाठीया

suman devathiyaमै किसी समुदाय की प्रगति हासिल की है, उससे मापता हु l
~ डा0 भीमराव अम्बेडकर (बाबा साहब )

जैसा की भारत देश में व्याप्त वर्ण व् जाति व्यवस्था की वजह से दलित आये दिन अत्याचारों व् हिंसाओं का सामना कर रहे है l इसी के साथ जंहा कही भी इसी व्यवस्था के खिलाफ आवाज उठाई जाति है तो हमारें कार्यकर्त्ताओ की हत्या तक कर डी जाति हैl अनेक प्रकारेन आंदोलनों को दबाया जाता है , पीडितो को न्याय से वछित किया जा रहा है l

अगर हम दलितों में भी दलित महिलाओ की बात करे तो पायगे, की आये दिन इस जाति व्यवस्था व् पितृसत्ता की प्रताड़नाए इन्हें रोज़मरा की जिन्दगी में अपना शिकार बनाकर गंभीर व् जघन्य अपराधो को जन्म दे रही है l जिसकी वजह से बहुत सारी महिलाए अपने अधिकारों से वंछित है, और स्वंतंत्र भारत की नागरिक हिने पर भी समाजिक समानता, आर्थिक उत्थान, राजनितिक सशकितकरण, शैक्षणिक अधिकार जागरूक, विकास, मुलभुत सुविधाओ और नेतत्व से वंछित रखा हैl

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Indian Jews, Israeli Jews, and Hindu Nationalism

 

Mangesh Dahiwale

mangesh dahiwaleModi is set to address an event managed by India Foundation in Israel, just like he did in Madison Avenue. Around 45,000 Jews of Indian origin who migrated to Israel in 1950s and 1960s are likely to attend this show to showcase the manufactured popularity of Modi. India's Hindu Nationalists are trying harder to ally with Israel including working with the Israeli secret services. It may be geopolitics of the Arab world where Israel is fighting to maintain its newly found existence.

The Muslim world is surrounding Israel and India has been neutral during the Israel-Palestine conflict. India on the other hand missed an opportunity to join Organisation of Islamic Countries (OIC) and it is likely to emerge as the largest concentration of Muslims in the world. This means that the Muslims will be the part and parcel of India's nation state. The politics of Hindu nationalism that Modi represents is based on hatred of Muslims. India's Muslim is not fundamentalist Muslim and has not become a partner in the Global terror network of fundamentalists and it is less likely if they are brought into national stream of Governance. So the coalition between India's Brahman nationalists and Israeli Jew, or jews of any hue, is a strange alliance. This is for a number of reasons.

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Moving beyond Manusplaining Pasmanda Movement

 

Shafiullah Anis

Introduction

shafiullah anisIn the waiting room of a hospital in Jamia Nagar, Delhi, I came across The Companion magazine featuring Malcolm X and Rohith Vemula on the cover. This was March 2017 edition and had covered opinion pieces and articles on a range of issues such as disappearance of Najeeb from JNU, Education, Hijab and Muslim women etc. Before I could read the article on Malcolm X, who was featured on the cover and for whom I picked the magazine to read, I came across an interview of SIO president, Nahas Mala, by Kashif Mansoor entitled 'It is all about justice and dignity'.

In the interview, Mala talks about various issues such as alliance with Ambedkarite organizations, focus on education and entrepreneurship, SIO as a Daawah organization etc. He also talks in detail about caste in Indian society and the logic behind a separate organization for women, GIO. However, when it came to the question of caste system among Muslims in India, Mala falters. In response to Kashif Mansoor's question, "As you have told caste is a problem and SIO is struggling for eradication of caste by joining #JusticeForRohith movement, there are many castes among Muslims. Does SIO address the caste question among Muslims? Does it ever want to address the issue? What is SIO's take on Pasmanda Muslim movement?" Mala states the religio-normative view of Islam on equality of all human beings and claims that "Being a Muslim and claiming to be adherent to Islamic ideology, nobody can say that Islam gives any such social status to anybody and classifies people on such social strata except fear of Allah". However, he continues saying "If there exists such stratification you have to struggle for its eradication."

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Utkal Divas or Celebration of Brahmin Hegemony

 

Jitendra Suna

jitendra sunaOrissa as a separate state was established in 1 April 1936. There is widespread celebration of Utkal Divas among the Oriyas1 in Orissa and as well as outside Orissa. The academic spaces are not free from this. Oriya students from various campuses such as JNU, Hyderabad, Pondicherry and other universities also celebrate this day as Independence Day. When I said Oriya I am not saying that all people who are staying in Orissa are Oriya. By saying Oriya, I am basically referring to the people who live in coastal Orissa.

At this juncture it is necessary to ask some basic questions, such as: is it really an independence day, and if so, for whom? Are Bahujans (SC, ST, OBC and minorities) free from the slavery of caste and Brahminism in Orissa? Are women free from the shackles of Brahminism which is the worst form of patriarchy in the world? Since Dalits and Adivasis form a major section of Orissa population, where are the heroes of Adivasis like Laxman Naik, Rendo Majhi, Birsa Munda and many others? What are the conditions of Dalit-Adivasis in Orissa?

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पेरियार से हम क्या सीखें?

पेरियार से हम क्या सीखें?

  संजय जोठे  इस देश में भेदभाव और शोषण से भरी परम्पराओं का विरोध करने वाले अनेक विचारक और क्रांतिकारी हुए हैं जिनके बारे में हमें बार-बार पढ़ना और समझना चाहिए. दुर्भाग्य से इस देश के शोषक वर्गों के षड्यंत्र के कारण इन क्रांतिकारियों का जीवन परिचय और समग्र कर्तृत्व छुपाकर रखा जाता है. हमारी अनेकों पीढियां इसी षड्यंत्र में जीती आयीं हैं. किसी देश के उद्भट विचारकों और क्रान्तिकारियों को इस...

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