आज़ाद भारत में डॉ. अंबेडकर का विस्तार - साहेब कांशी राम

साहेब कांशी राम के जीवन पर एक संक्षिप्त रेखाचित्र

Satvendar Madara (सतविंदर मदारा)

Satvendra Madaraभारत में बहुजन इंक़लाब लाने वाले साहब कांशी राम का जन्म 15 मार्च 1934 को उनके नैनिहाल गाँव पिरथी पुर बुंगा साहिब, जिला रोपड़, पंजाब में हुआ था, उनका अपना पैतृक गाँव खुआसपुर, जिला रोपड़ (अब रूपनगर), पंजाब था। उनके पिता का नाम सरदार हरी सिंह और माँ का नाम बिशन कौर था, उनके परिवार में भी बाबासाहब अंबेडकर की ही तरह लोग भारतीय सेना में रह चुके थे। उनका परिवार रामदासी जाति से संभंधित था, जो की चमार जाती से धर्म परिवर्तन कर सिख बन चुकी एक जाति थी। उनके परिवार में उनके तीन दो छोटे भाई और चार बहने थी, साहब कांशी राम सभी भाई-बहनों में सबसे बड़े थे। उन्होंने अपनी शुरुआती पढाई, अपने नज़दीकी गाँवो से की और BSc रोपड़ से की।

साहब कांशी राम सेहत में काफी हट्टे कट्टे थे और पढाई में अव्वल होने के साथ-साथ, उन्हें खेलों का भी अच्छा-खासा शौक था, खास करके कुश्ती और कबड्डी का। वैसे तो पंजाब में सिख धर्म का काफी प्रभाव होने के कारण, उन्हें ज़्यादा छुआछूत का शिकार नहीं होना पड़ा, पर फिर भी जब कभी उनके सामने किसी के साथ कोई जातीय भेदभाव होता तो उन्हें काफी तकलीफ होती थी। एक बार वह रोपड़ के किसी ढाबे में बैठे थे, तभी उनके सामने कुछ लोग बातें करने लगे कि कैसे उन्होंने कुछ 'चमारों' की पिटाई की और उनसे ज़बरदस्ती काम करवाया। इतना सुनते ही वो आग बबूला हो उठे और उनपर कुर्सी पटक कर मारी और ऐसी घटिया बातें करने के लिए उनकी अच्छी पिटाई भी की। ढाबे वालो ने बीच-बचाव करते हुए उन लोगों को छुड़वाया। 1956 में B.Sc करने के बाद, उन्होंने देहरादून में सर्वे ऑफ़ इंडिया में नौकरी की, पर ट्रेनिंग करते वक़्त उन्हें एक करार पर दस्तखत करने को कहा गया जो उन्हें ठीक नहीं लगा और उस नौकरी को जाने दिया। 1957-1958 में उन्होंने पुणे, महाराष्ट्र में डिफेंस रिसर्च एंड डेवेलपमेंट आर्गेनाइजेशन (DRDO) में बतौर खोज अधिकारी (Research Assistant) नौकरी शुरू की।

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When Equality is Denied, Everything is Denied

 

Periyar Bhim Vemula

Another Dalit scholar has committed suicide, this time in Jawaharlal Nehru University. Muthukrishnan (27), a self-made student, who travelled all the way to Delhi from Salem was pushed to this state by this society, this empire called India. What are the reasons for his suicide?

rajini krish

Muthukrishnan had written a small post on Facebook a couple of days before his death, in the post, he wrote how inequality prevailed in JNU, in its admission process and in the viva-voce. The University was "denying the education for the marginals," he wrote.

When I read Muthukrishnan's post, I was immediately reminded of the suicide note left by Rohith Vemula. "My birth is my fatal accident," lamented Rohith in his suicide note last year before he ended his life on his university campus. Rohith was a scholar in science, he wanted to peer into the stars and study the universe, just like the American scientist Carl Sagan did. His dreams, and those of Muthukrishnan, were killed by inequality.

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ಸಮಾನತೆ ನಿರಾಕರಿಸಲಾದರೆ, ಎಲ್ಲವೂ ನಿರಾಕರಿಸಿದ ಹಾಗೆ

 

ಡೆರಿಕ್ ಫ಼್ರಾಂಸಿಸ್ (ಪೆರಿಯಾರ್ ಭೀಮ್ ವೆಮುಳಾ)

ಇನ್ನೊಬ್ಬ ದಲಿತ ವಿದ್ವಾಂಸನ ಕ್ರೂರ ಆತ್ಮಹತ್ಯೆ ಜವಹರ್ಲಾಲ್ ನೆಹರು ವಿಶ್ವವಿದ್ಯಾಲಯದಲ್ಲಿ ನಡೆದಿದೆ. ಸೇಲಮ್ ನಿಂದ ದಹಲಿಯ ವರೆಗೆ ತನ್ನ ಸ್ವಂತ ಪ್ರಯತ್ನದಿಂದ ಬಂದ 27 ವಯಸ್ಸಿನ ಮುತ್ತುಕೃಷ್ಣನ್ ಇಂತಹ ಒಂದು ಸ್ಥಿತಿಗೆ ತಳ್ಳಲ್ಪಟ್ಟದ್ದು ನಮಗೆ, ಈ ಭಾರತ ಎನ್ನುವ ಸಾಮ್ರಾಜ್ಯಕ್ಕೆ, ಅವಮಾನಕರ ವಿಶಯ. ಅವನ ಆತ್ಮಹತ್ಯೆಗೆ ಕಾರಣವೇನು?

rajini krish

ಮುತ್ತುಕೃಷ್ಣನ್, ತನ್ನ ಸಾವಿನ ಎರಡು ದಿನಗಳ ಮುಂಚೆ Facebookಅಲ್ಲಿ ತನ್ನ ವಿಶ್ವವಿದ್ಯಾಲದಲ್ಲಿರುವ ಅಸಮಾನತೆಯ ಬಗ್ಗೆ ಒಂದು ಸೂಚನೆಯನ್ನು ಬರೆದ್ದಿದ್ದರು. ಆ ಸೂಚನೆಯಲ್ಲಿ ಅವರು JNUದಲ್ಲಿ ಸಮಾನತೆಯೆ ಇಲ್ಲ, ಅದರ ಪ್ರವೇಶ ಪ್ರಕ್ರಿಯೆ ಹಾಗು ವಾಚಾ ಅಸಮಾನವಾಗಿದೆ; ಅಂಚಿನಲ್ಲಿರುವವರಿಗೆ ಸಮಾನತೆ ಇಲ್ಲವಂದು ಬರೆದಿದ್ದರು.

ಮುತ್ತುಕೃಷ್ಣನ್ ಅವರ ಸಣ್ಣ ಸೂಚನೆಯನ್ನು ನೋಡುವಾಗ, ನನಗೆ ರೋಹಿತ್ ವೆಮುಳಾ ಬರೆದ ಆತ್ಮಹತ್ಯೆ ಟಿಪ್ಪಣಿ ಜ್ಞಾಪಕಕ್ಕೆ ಬರುತ್ತಿದೆ. ಅದರಲ್ಲಿ ರೋಹಿತ್ "ನನ್ನ ಜನ್ಮ ನನ್ನ ಮಾರಣಾಂತಿಕ ಅಪಘಾತ ಆಗಿದೆ" ಎಂದು ಬೇಸರಿಸಿದರು. ವಿಜ್ಞಾನ ವಿದ್ಯಾರ್ಥಿಯಾಗಿದ್ದ ರೋಹಿತ್, ಅಮೇರಿಕಾದ ಪ್ರಸಿದ್ಧ ವಿಜ್ಞಾನಿ ಕಾರ್ಲ್ ಸೇಗನ್ ಅವರ ಹಾಗೆ ನಕ್ಷತ್ರಗಳು ನೋಡಲು ಮತ್ತು ಬ್ರಹ್ಮಾಂಡವನ್ನು ಪರಿಶೋಧಿಸಲು ಬಯಸಿದರು. ಆ ಆಸೆಯನ್ನು, ಮುತ್ತುಕೃಷ್ಣನ್ ಅವರ ಆಸೆಯನ್ನು ಈ ಅಸಮಾನ ವ್ಯವಸ್ಥೆಯು ಕೊಲೆಮಾಡಿದೆ.

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Interview with Prof Vivek Kumar on the Bahujan Movement

 

Round Table India

In this episode of the Ambedkar Age series, Round Table India talks to Prof Vivek Kumar, Professor, Centre for the Study of Social Systems, School of Social Sciences, Jawaharlal Nehru University (JNU), New Delhi.

Prof Vivek Kumar III

 In the interview, Prof Vivek Kumar touches upon a vast range of subjects, including the contours of Indian politics in the last four decades, the Bahujan movement, Dalit assertion and literature etc. He talks about the conceptualisation of the Bahujan Movement by Saheb Kanshi Ram, and its evolution and growth over the years. He also shares experiences from his own participation in the movement as a journalist, researcher, teacher, writer and public intellectual.

The interview was conducted by Kuffir along with Pushpendra Johar, a research scholar, and produced by Gurinder Azad.

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EVM is Killing India’s Democracy

 

Santosh Kumar
 
Election process is the sacred soul of a democracy. After India’s independence, voting rights were granted to all the adults irrespective of caste, creed, gender, religion etc., without any discrimination. Earlier the voting process were done using paper based ballots. The election process gradually became more prone to manipulation with violence and Booth capturing. Also, the counting process used to take days due to the large population size.

armchair intellectuals

To increase the efficiency, reduce costs and eliminate chances of booth capturing, Electronic Voting Machines (EVM) were introduced. EVM was introduced in 1989 by the Election Commission in collaboration with Electronic Corporation of India Limited (ECIL). Presently, it is also manufactured by Bharat Electronics Limited. The full scale usage of EVMs in all the State and Central elections started from 2004. The current EVM consists of buttons, memory chip, software program, electronic board and result display unit. Let us see what are the issues related to the EVM and how it can be manipulated or hacked to kill the democratic process.

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श्मशान और मंदिर इतना महत्वपूर्ण क्यों है??

 

Sanjay Jothe

अक्सर ही ग्रामीण विकास के मुद्दों पर काम करते हुए गाँवों में लोगों से बात करता हूँ या ग्रामीणों के साथ कोई प्रोजेक्ट की प्लानिंग करता हूँ तो दो बातें हमेशा चौंकाती हैं।

पहली बात ये कि ग्रामीण सवर्ण लोग मूलभूत सुविधाओं जैसे सड़क, बिजली, तालाब, स्कूल आदि बनवाने की बजाय मंदिर, श्मशान, कथा, यज्ञ हवन भंडारे आदि में ज्यादा पैसा खर्च करते हैं। दुसरी बात ये कि जहाँ भी सार्वजनिक या सामाजिक संसाधन निर्मित करने की बात आती है वहां स्वर्ण हिन्दू एकदम से धर्मप्राण होकर विकास के खिलाफ हो जाते हैं और भूमिहीन दलित आदिवासी ओबीसी गरीब समुदाय चाहकर भी कुछ कर नहीं पाते।

syam graveyard

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Gandhi and the Structure of Dalit Everyday Life

 

Anilkumar PV

Anilkumar pvAs a point of entry, let us focus on the indictment that Manabendra Nath Roy made in his 1938 book on fascism with regard to the form and content of Gandhian politics: he prophesied that if Gandhian politics continued the way it was practiced by MK Gandhi, it would, sooner or later, end up in fascism. Simple minded as we are, we may take the emergency declared and performed to perfection by Indira Gandhi, former prime minister of India, to be the high point of the manifestation of the political prophecy of Roy. Doing that would be stupidity of the highest order. The point is that it is not by equating Gandhism with Indira Gandhism that we should understand Roy's indictment because Indian National Congress, which was instrumental in openly displaying the fascistic content of the state, was a movement that, in Gandhi's eyes, had lost its relevance when India achieved independence and had to be liquidated then and there. So there is no point in making Gandhi responsible for the metastases and power-desires that were/are the characteristic marks of Indian National Congress in the post-independent era.

In order to understand the fascistic content of the politics represented by Gandhi, it is better to study "the structure of the everyday life", to use the subtitle of the French historian Fernand Braudel's ground-breaking work Civilization and Capitalism, that we the political beings are supposed and forced to live. The point is: there is a difference between the power exercised by people who occupy the positions of power and people who do not occupy power positions. The first one is naked, coercive and visible, whereas the second one is disguised, consent-driven, and invisible (yep, the very good old point our bad young foe Gramsci made, which I unashamedly repeat. But Eqbal Ahmad said that it is in the nature of "truth" to be repetitive!). The power exercised by people who are apparently outside the 'power points' of the hierarchical power-machine known as the nation-state by resorting to the logical and argumentative framework of those who are in power, is much more oppressive and clogging than the naked exercise of repressive and coercive power by power holders. In fact, the paper money of state power is backed strongly by the solid gold of beliefs, prejudices and practices of the tax-paying and politically correct citizens. It is such an exercise of disguised everyday-life power that the Malayalam poet and activist Sugathakumari and one of the known Gandhian thinkers in Keralam K Aravindakshan (also, a good old friend of mine, who helped me by lending the book Saraswathi Vijayam in 2000 when it was not available in the market) displayed in their article published in the Mathrubhoomi newspaper on August 27, 2014.

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Even my children used to get assaulted: Chithralekha

 

Eramangalathu Chitralekha

On the occasion of International Women's Day, Bahujan Students' Front salutes all Bahujan revolutionaries who fought for gender equity in the oppressive casteist patriarchal system. It is due to the efforts of these valiant souls that we are here today, enabled to pen these very lines.

We would like to share today the speech given by Bahujan activist Chithralekha from Kerala on 6.1.2017., in a programme conducted by Bahujan Students' Front in the University of Hyderabad to commemorate the 186th birth anniversary of Kranthi Jyothi Savitribai Phule.

(The speech was translated from Malayalam to English by Susan Joseph and Sandeep K, both research scholars at the University of Hyderabad.)

chithralekha hcu 1

According to the Indian tradition, Goddess Saraswati is considered as the goddess of knowledge. But what has goddess Saraswati done for the upliftment of the oppressed people? Haven't she and her fellow gods been denying them their right to education? I am glad to attend this programme organised by the Bahujan Students' Front-HCU to commemorate the birth anniversary of Savitribai Phule who is the goddess of knowledge of the oppressed classes.

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दलित का बेटा हूँ साहेब, शब्दों की रांपी ज़रा तेज है

 

गुरिंदर आज़ाद के काव्य संग्रह 'कंडीशन्स अप्लाई' की समीक्षा

Anita Bharti (अनिता भारती)

anita bयुवा क्रांतिकारी कवि गुरिंदर आज़ाद दलित मुद्दों पर जितनी पावरफुल फिल्म बनाते है उतनी ही पावरफुल उनकी कविताएं है। क्योंकि कवि एक जागरुक सामाजिक कार्यकर्ता भी है इसलिए सामाजिक बदलाव व चेतना के जितने आयाम है वह उनसे रोज़-ब-रोज़ रुबरु होता है। शायद यही कारण है कि गुरिंदर आज़ाद के पहला कविता संग्रह 'कंडीशंस अप्लाई' में शामिल कविताओं में जो तपिश है वह जलाती नही है अपितु पाठक के दिल- दिमाग को झकझोर कर रख देती है।

गुरिंदर आज़ाद की कविताओं का मुख्य स्वर शोषण और अत्याचार के खिलाफ आक्रोश है। दमन से उपजी निराशा न होकर उसको बदलने का ख्वाब है। कवि जाति शोषण, लिंग भेद, जल-जंगल-जमीन के सवाल, गांव से मजदूरी की तालाश में आए विस्थापित मजदूर मजदूरनियों के दर्द और संघर्ष का आँखों देखा यथार्थ बयान करता है। शहर के तालकोर की सड़क पर बेघर हरमा टुडू, बीना, चम्पी अम्मा या फिर जातिवाद के शिकार होकर मारे गए प्रतिभाशाली दलित छात्र अजय श्री चंद्रा, रोहित वेमुला कवि को संत्रास से भर देते है। इससे भी आगे जाकर युवा कवि गुरिंदर आज़ाद खुद अपने आप से और समाज में गहरे बैठे अंधविश्वास, पाखंड, घृणित मान्यताओं परंपराओं के ख़िलाफ जलती तिल्ली-सा संघर्ष अनवरत जारी रखता है। कवि को पूरा विश्वास है कि बदलाव और क्रांति का रास्ता संघर्ष और चेतना की मशाल सोनी सोरी, बिरसा मुंडा, साहेब , बाबा साहेब, ज्योतिबाफुले, सावित्रीबाई फुले के रास्ते से चलकर ही अपना पूरा जलवा बिखेरेगी।

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From Breast Tax to Brahminical Stripping in Comics: Orijit Sen and Brahmin Sadomasochism

 

Pinak Banik

Pinak Banik"Only dead dalits make excellent dalits.
Only dead dalits become excellent sites where revolutionary fantasies blossom!" ~ Anoop Kumar

The context for this article centers around the selective fetishising of Dalit Bahujan whose deaths were 'spectacles' and hence "become excellent sites where revolutionary fantasies blossom". This comes served with obscene explicitism via White Brahmin Savarna networks of imperialist interests and caste solidarities. This commodification takes place, with a confident presupposition, that it will go unquestioned, unexamined and never subjected to any critical inspection, but rather eulogized (even with small internal disagreements), curated and extensively broadcasted.

Art Institutions as Eugenic caste centres

In India, there exists no institution within the Art establishment or even outside it which consecutively questions the routine practice of conquering Dalit Bahujan labor, creativity, history, struggles and epistemology. Evidence is in the absence of any critique.

This is because in India, the establishments of artistic production extending from the material aspects, to theoretical exposition, to validation and social rewards together form a closed system of elite castes' kinship network. The individual artist to art students, artist collectives, research opportunities, distribution system of curators, gallery, museums, system of grants and fellowship, overseas residencies etc cycles as material opportunities within elite castes (links 1-5). 

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I Will Not Exit Your House Without Letting You Know That I am a Dalit

 

Riya Singh

riya singhYes, I am assertive. Assertive of my caste identity. It is not a 'fashion statement' trust me, it takes a lot of courage and training of your own self to be this assertive. You asked me what harm did you do to me. You know what you did, you asked me to let go, not resist , take those casteist comments 'easy' and not make a big issue about it. You know I was reminded of what Ambedkar had said, 'my own people betrayed me'. Yes, you betrayed me, you betrayed yourself and our community by not voicing and by not letting me raise a voice against the casteist behavior of his father. And I refuse to forgive you for this. I am sorry.

I was too happy to go to the hills for a vacation but not much time did it take for me to encounter the reality of life. Reality which I thought would not affect me, that I thought was a myth. I entered a friend's house after a lot of resistance, resistance because going to someone's house means you will be under scrutiny and endless questions about your family and background would be thrown direct at your face, sometimes in a mild, friendly manner and sometimes in an absurd, insulting way. This 'savarn' friend whose house I went to was the son of a retired Army officer. Before even the glass of water could reach me, his father had already got to know my native place, my father's profession and what my siblings were upto in life. And yes, he completely ignored that I had a mother too, about whom he did not bother to inquire. Probably like many others, he too thought that it's not relevant enough to bring my mother's life into the interaction we were having.

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Interview with Prof Khalid Anis Ansari on the Pasmanda Movement

 

Round Table India

In this episode of the Ambedkar Age series, Round Table India talks to Prof. Khalid Anis Ansari, Director, Dr. Ambedkar Centre for Exclusion Studies & Transformative Action (ACESTA), Glocal University, Uttar Pradesh.

khalid

The interview focuses on the Pasmanda movement, on the issues of secularism/communalism and on the upper caste hegemony in all political, cultural and social fields in India. The interview was conducted by Kuffir, Contributing Editor, Round Table India, and was produced by Gurinder Azad

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The Bridge of Migration: Introducing a tongue that wasn't 'chiselled by school'
Wednesday, 19 April 2017
  Round Table India We publish here an excerpt from the newly released collection of poetry by Yogesh Maitreya titled The Bridge of Migration. Following is the introduction by Kuffir, Editor of... Read More...
Our New Title: What Babasaheb Ambedkar Means to Me
Saturday, 15 April 2017
  The Shared Mirror Publishing House Jai Bhim! As we enter the 126th birth year of Babasaheb Ambedkar, The Shared Mirror is honoured to publish a compilation of essays on the theme 'What... Read More...
Taking Babasaheb to Class
Friday, 14 April 2017
  Sanam Roohi Between 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... Read More...
Kishori Amonkar: Assertion, Erasure, Reclamation
Wednesday, 12 April 2017
   Rohan Arthur Hindustani vocalist Kishori Amonkar passed away on 3rd April, 2017. Kishori Amonkar is remembered for her contribution to Hindustani classical music, and her passing was... Read More...

Recent Popular Articles

Presenting Angela Davis, the Savarna Style
Wednesday, 21 December 2016
  Sukanya Shantha On Friday, a friend and I walked into a movie hall to watch an American romantic musical, La La Land. Enticed by the cinematic beauty and the dreamy two hours spent in the... Read More...
In the name of the Nation: Historicizing Caste in Indian Universities
Thursday, 01 December 2016
  Nidhin Shobhana In the name of the Nation: Historicizing Caste in Indian Universities (with special reference to Jawaharlal Nehru University) Setting up the Stage The 'idea' of a... Read More...
The cashlessness of the Bahujan
Thursday, 15 December 2016
  Kuffir How are you going to break up Caste, if people are not free to consider whether it accords with morality? ~ Babasaheb Ambedkar The saddest joke is Modi's promotion of a cash-less... Read More...
What’s in a surname? Reflections on Adivasis’ history of Northern Chhattisgarh
Monday, 19 December 2016
  Akash Poyam   When I was first enrolled in school my parents named me ‘Akash Kumar’, this remained until middle school when it was changed to ‘Akash Kumar Prasad’ and it had since... Read More...
How egalitarian is EPW?
Thursday, 12 January 2017
  Dilip Mandal "You never really understand a person until you consider things from his point of view. Until you climb into his skin and walk around in it." – Barack Hussain Obama, quoting... Read More...

Recent Articles in Hindi

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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कृष्ण: भारतीय मर्द का एक आम चेहरा...!

कृष्ण: भारतीय मर्द का एक आम चेहरा...!

(कृष्ण की लोक लुभावन छवि का पुनर्पाठ!)मानुषी आखिर ये मिथकीय कहानियां किस तरह की परवरिश और शिक्षा देती हैं, जहां पुरुषों को सारे अधिकार हैं, चाहे वह स्त्री को अपमानित करे या दंडित, उसे स्त्री पलट कर कुछ नहीं कहती। फिर आज हम रोना रोते हैं कि हमारे बच्चे इतने हिंसक और कुंठित क्यों हो रहे हैं। सारा दोष हम इंटरनेट और टेलीविजन को देकर मुक्त होना चाहते हैं। जबकि स्त्री...

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राष्ट्रवाद और देशभक्ति

राष्ट्रवाद और देशभक्ति

संजय जोठे धर्म जो काम शास्त्र लिखकर करता है वही काम राष्ट्र अब फ़िल्में और विडिओ गेम्स बनाकर बनाकर करते हैं. इसी के साथ सुविधाभोगी पीढ़ी को मौत से बचाने के लिए टेक्नालाजी पर भयानक खर्च भी करना पड़ता है ताकि दूर बैठकर ही देशों का सफाया किया जा सके, और यही असल में उस तथाकथित “स्पेस रिसर्च” और “अक्षय ऊर्जा की खोज” की मूल प्रेरणा है, यूं तो सबको...

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