Statement released by the Bahujan Samaj Party at its Central OFfice In New Delhi on Monday, February 29, 2016. Translated from Hindi by Karishma Choudhary.

Ms. Mayawati ji's Statement in the Rajya Sabha  

• The single member Judicial Inquiry Commission -- which was constituted for investigation into the case of abetment to suicide of Shri Rohith Vemula -- does not have a Dalit member. Besides this, there are fundamental flaws which make this Gazette Notification invalid and illegal.

• BSP National President, MP (Rajya Sabha) and former Chief Minister of Uttar Pradesh, Ms Mayawati ji stated this inside the Parliament, outside it and to the media as well. In this manner, the anti-Dalit mindset of the BJP lead Central Government has been exposed in front of the country.

• Death of Shri Rohith Vemula due to autocratic and tyrannical government and the JNU issue were clubbed together in the Parliament because of mutual understanding between the BJP and the Congress. It is the result of anti-Dalit mindset of both parties.

New Delhi, 26 February. 2016. 

• The National President of Bahujan Samaj Party, MP (Rajya Sabha) and former Chief Minister, Uttar Pradesh, Ms. Mayawati elaborated on the case of abetment to suicide of Shri Rohit Vemula, inside the Rajya Sabha, outside it as well as to the media. She exposed the anti-Dalit mindset of the Central Government led by Narendra Modi and said that in this case the BJP government is operating in the same vile and wrong manner as the Congress Party used to when it was in Government at the centre.

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Bahishkrit Bharat (Untouchable India)

The following is from an editorial (translated from Marathi) written by Babasaheb Ambedkar for one of the issues of the newspaper Bahishkrit Bharat published in 1927! This translation was first published in July 2010 by Dr. Babasaheb Ambedkar Research Institute in Social Growth, Kolhapur. Translated by Dr. B.R. Kamble.

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I mounted on the chariot with bow in my hands and it is my satisfaction that the bravery has surcharged my body; to establish fame in the world, to enhance the prestige of one's own religion and to release the earth from its burden,Parth, now be doubtless, pay attention to this struggle. After hearing this there should be no need of saying anything more.

Year 1st
Friday June 3, 1927
Issue 5th

Day-to-day problems

1. Once upon a time going to a foreign country was forbidden in India. But after observing that those who return from foreign (western) countries after receiving higher education occupy higher positions, now-a-days many go to the foreign countries without bothering for the expiation that they have to undergo after returning. Thus many Indian students are spread across the universities in western countries. Some Indian students studying in a German University have recently published that there they are treated as untouchables. Their entry is forbidden in some boardings (hostels). In the University their entry is forbidden to the amusement centres. They have stated that that the exclusion and miserable condition that they are experiencing there in Germany cannot be realized by the Indians from such a long distance. These students going abroad generally come from rich families. For them study goes along with all their habits of entertainment. As a matter of fact one need not have much sympathy for them. Because they are such who support and thrive on the varna (caste) practices in India. Varna system in India is their cultural heritage. They never say that the untouchablity imposed on the so-called untouchables in India is wrong. When this is so then why should they complain when their own Varna (caste) system is imposed on them in Europe? Should they not be happy that the varna system which they regard as good in India is imposed and practiced on them in Europe by the Europeans? If Varna System is good then should they not be happy when it is spreading outside India? Why should the boys who have themselves grown in the social environment of varnashrama be angry when it is practiced on them in Europe? These people who are number one in the hierarchical system of India should think seriously when they experience that they are not number one everywhere.

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The following is the first editorial (translated from Marathi) written by Babasaheb Ambedkar for the very first issue of Mook Nayak published in January 1920! This translation was first published in July 2010 by Dr. Babasaheb Ambedkar Research Institute in Social Growth, Kolhapur. Translated by Dr. B.R. Kamble.

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Mumbai, Saturday 31st January 1920 [Issue No.1].

If anyone throws his glance on the Indian physical and social world as a spectator he will undoubtedly find this country a home of glaring inequality. Despite the blessings of nature and the things produced in abundance the growing inequality of poverty is so much in existence among the Indian masses that it can be easily noticed by anybody even in his unmindfulness. But no sooner he notices the inequality of poverty among the masses he does not fail to notice the social inequality that exists among the people and this inequality is like the elder sister of the former making the younger one ashamed of it.

Inequality that exists among Indians is of many forms. Inequality due to physical differences and also due to racial differences which is quite common everywhere is also found here. Black-White, tall-dwarf, straight nosed and snub-nosed.Arya- Anarya, Gon=Knod, Yavani-Dravid, Arab, Irani etc. are the differences that surface clearly in some places and though not as clearly defined but they exist in other places in latent form and in some other places in stable form. Religious inequality exists in more severe form than physical and racial inequality. The quarrels and struggles emerging out of religious inequality in several instances go to the extent of blood shedding. No doubt that Hindu, Parsi, Yahudi, Musalman, Chrisitan etc. stand as the walls of religious inequality but more than this if we see with our own subtle eyes the existing inequality among the Hindus we find its form much beyond our imagination and also worth condemning.

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Dr. Shekhar Bagul

Our Saviour was just 65 and nobody thought that he would leave us so suddenly. Everybody had great hopes of better future as he had shown us the way of the Buddha and gave us a new identity as Buddhist. The world to us was appearing a new, with new horizon, new expectations, new hopes. Those, like me, who had just returned taking Diksha only six weeks earlier at Nagpur, were projecting many things ahead.

We all thought Babasaheb will show us the light and would explain us the path of the Buddha, how to practice it, how it will brake the shackles of slavish religious practices which made us to believe that we are born slaves and that we cannot worship in any temple, any God which we could call ours.

We, one and all, were looking for the Star in the Sky to throw rays lightening the path which we were eagerly waiting to follow. Our star was sending messages from the capital New Delhi's Alipur Road that he has planned to organise a mammoth Diksha Ceremony in Bombay, the citadel of his Depressed Classes movement. Within the span of six weeks the Buddha shrines were coming up in every colony, chawals, hutments, Zuggis zopadis and even on roads in those places. In BDT and Port Trust chawals of single rooms, Worli, Byculla, Nagpada, Matunga, Koliwada, Wadala and many places families were getting ready for the Day when they were going to take Diksha from the Saviour. Messages were coming from villages to us who were in Bombay that families and relations are coming for the Diksha. They were sending messages that they would come day or two earlier because they want to buy white saries and shirts as they could not get one in their places. They were asking what they have to do, will they get a chance to see Baba and bow to his feet?

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(This reply was included as Appendix II in the second edition of Babasaheb Dr. B. R. Ambedkar's 'Annihilation of Caste') 

I appreciate greatly the honour done me by the Mahatma in taking notice in his Harijan of the speech on Caste which I had prepared for the Jat Pat Todak Mandal. From a perusal of his review of my speech, it is clear that the Mahatma completely dissents from the views I have expressed on the subject of Caste. I am not in the habit of entering into controversy with my opponents unless there are special reasons which compel me to act otherwise. Had my opponent been some mean and obscure person, I would not have pursued him. But my opponent being the Mahatma himself I feel I must attempt to meet the case to the contrary which he has sought to put forth.

While I appreciate the honour he has done me, I must confess to a sense of surprise on finding that of all the persons the Mahatma should accuse me of a desire to seek publicity, as he seems to do when he suggests that in publishing the undelivered speech my object was to see that I was not "forgotten". Whatever the Mahatma may choose to say, my object in publishing the speech was to provoke the Hindus to think and take stock of their position. I have never hankered for publicity, and if I may say so, I have more of it than I wish or need. But supposing it was out of the motive of gaining publicity that I printed the speech, who could cast a stone at me? Surely not those, who like the Mahatma, live in glass houses.

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Devesh Kapur, D Shyam Babu and Chandra Bhan Prasad

Born to an indentured laborer father in a Dalit family where food mattered more than studies, Mannam Madhusudan Rao began as a construction worker. Today, he runs his own construction company that is completing a township worth Rs 250 crore. This is the story of how he took this remarkable journey – the colossal risks, successes and failures through which he has persevered, all the while fighting the stigma of caste and entrepreneurship in a culture that values a job, preferably a safe government job, over independence.

The wide road leading to Jubilee Hills is difficult to navigate with its heavy motor traffic and unwieldy dips and turns. The near absence of pedestrians on the road points to its being an exclusive residential area in Hyderabad, sought by those with the means to afford its dramatic hilltop views and discreetly nestled mansions, a luxury anywhere in urban India.

Mannam Madhusudhan Rao, founder of the MMR Group. Photo courtesy Mannam Madhusudhan Rao

The major artery, Road Number 86, slices through the heart of Jubilee Hills, servicing the numerous mansions and apartment complexes that have mushroomed on its hilltops. The rich and famous of Hyderabad – film stars, politicians, contractors, big-time moneylenders, industrialists and bankers – have laid claim to the hills. Their homes provide a convenient getaway from the heat and chaos of the city below, while remaining close enough to keep tabs on their business preoccupations. So it is with Mannam Madhusudan Rao, known as MMR, who occupies a prized apartment on the hilltop.

In his late thirties, MMR owns and runs the MMR Group of Companies, involved in construction, including infrastructure projects. He is racing to complete an entire township in Rajahmundry, a project worth Rs 250 crore.

MMR's route to his coveted hilltop address began with a dinner party in September 2011 at a country club in Jubilee Hills. "That's a dinner I didn't relish," he now admits. "It was more about drinks than food!"

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Rakshit Sonawane

Till 1994, Kishore was one of those forgotten people who have to struggle to get the minimum necessities in life, and undergo humiliation and abuse from the rich and powerful who have everything in life handed to them on a platter.

An illegitimate son to a tamasha dancer (tamasha being a performing folk art in Maharashtra famous for its dancers who sing 'laavni' — raunchy songs), Kishore was born into the Kolhati community. It is a community that survives on tamasha shows and where the girls are groomed to become dancers. The men live on the earnings and generally turn to alcohol.

Kishore wanted more from life. After somehow convincing his family, he went to school. The authorities wanted to know his father's name so that they could admit him. After a lot of persuasion and delay, Kishore was allowed to use his mother Shantabai's name as his middle name.

The poverty, superstition, alcoholism and illiteracy that he grew up around gave him the drive to study medicine so that he could do his bit for society in general and his community in particular. With help from his aunt Madhu Kambikar, a Marathi film actress, he enrolled in Grant Medical College, Mumbai, for his MBBS. He was teased and insulted endlessly by more 'civilised' children who wanted to know where his father was and what his mother did.

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