Editorial
International Indigenous Day and Mulnivasi Bahujans of India
It is interesting to note that the movements of indigenous peoples in the different part of the world have received proper attention. Their recognition can be realized by the fact that the several international organizations like United Nations, World Bank, International Labor Organization etc. came out with Conventions or Policies on the Rights of Indigenous Peoples. The United Nations organized first meeting of its Working Group on Indigenous Populations in Geneva took place on 9th August 1982. 9th of August to be remembered every year as the International Day of the World’s Indigenous Peoples was decided by the UN General Assembly on 23rd December 1994. This was done during the period of the first International Decade of the World’s Indigenous Peoples (1995-2004). Thereafter, the UN General Assembly also declared in 2004 the Second International Decade of the World’s Indigenous People (2005-2014). During these discussions, however, the Indian representatives at UN maintained the denial of any existence or applicability of the concept of “Indigenous peoples” in India. They have deliberately neglected a long history of Mulnivasi Movement in India. Rashtrapita Jyotirao Phule the father of social revolution in modern India had clearly identified the Sudras and Ati-Sudras of the Brahminical social order are the indigenous people of India (Mulnivasi people) and created their movement. It was strengthened in different parts of India with different nomenclatures such as Ad-Dharm movement in Punjab, Adi-Andhra movement in Andhra Pradesh, AdiDravida movement in Tamilnadu etc. This movement is being carried forward in contemporary India by BAMCEF, Mulnivasi Sangh, Mulnivasi Karmchari Kalyan Mahasangh (MKKM) and Mulnivasi Vidyarthi Sangh (MVS). The nation-
wide activities and international network of these organizations have succeeded in developing a Mulnivasi discourse. Now, it has become almost impossible to overlook this movement by the so called high castes who are aliens to this land. This caused Indian government to vote in favor of the ‘UN Declaration on the Rights of Indigenous Peoples’, when it was adopted on 13th September 2007 by a majority of 143 states (There were only 4 votes against the Declaration and 11 countries abstained from voting). Apart from this, Supreme Court of India in its judgment on 5 January, 2011 while dismissing the Criminal Appellate Jurisdiction arising out of Special Leave Petition (Crl) No. 10367 of 2010) (Kailas & Others Appellant(s) –versus- State of Maharashtra) unequivocally asserted that Scheduled Tribes are indigenous peoples of India. But, this is a conspiracy of the Brahmanical forces of declaring one part (ST) of Mulnivasis as indigenous and not accepting other parts (SC, OBC and Converted Minorities) of them as indigenous. In fact the Scheduled castes, Other Backward Classes and Converted Minorities are also the original inhabitants of this land similar to Scheduled Tribes but the Arya-Brahmins are planning to divide the Mulnivasis to rule over them. In order to counter this conspiracy, the Mulnivasi Sangh has decided to organize programmes throughout India on the occasion of International Indigenous Day i.e. on 9th August 2016. The organization is intended, through these programmes, to spread a message that “the indigenous peoples of India are in majority. The task ahead is to unite all these indigenous people under the common identity of ‘Mulnivasi Bahujan’ and re-establish the glorious humanitarian culture of Indus Civilization.
If you want to contribute reports, articles, photographs etc. please email us soft copy at mulnivasiorganiser1@gmail.com and hard copy by post at : Mulnivasi Organiser, 527 – A, Nehru Kutiya, Kabir Basti, Malka Ganj, Delhi 110007, Contact No. (011) - 23854369.
MULNIVASI ORGANISER
3
Christians of Scheduled Castes Origin
Social exclusion, caste, work and descent based discrimination faced by them in Christianity and in the wider society
Our beloved mentor and guide Dr. B. R. Ambedkar’s Advised to Christians, “Missionaries feel they have done their duty when they convert an untouchable to Christianity. They do not look after their political rights. I find this is a big fault in Christians. Because they have not entered into politics until now. It is difficult for any institution to survive without political support. We, Untouchables, though are ignorant and illiterate, we are in movement. That is why we have 15 seats in the Legislative Assembly. Students are getting scholarships, there are government hostels. Such is not the case of Christian students. If an untouchable student getting scholarship gets converted, his scholarship is stopped though his financial status remains same. If you were in politics, things would have been opposed” (The speech delivered to Indian Christians of Sholapur, published in ‘Janata’ of 5.2.1938, reproduced from ‘Dnyanodaya’). As said by our leader, the Scheduled Castes privilege is denied to the Christians of Scheduled Castes Origin from the year 1916, though these people are socially, educationally most backward (par with other religious Scheduled people) arising out of the traditional practice of untouchability which is prevailing in the Civil society and in the
- Adv. Franklin Caesar Thomas Supreme Court of India
Christian society. So the Constitu- implementation of the International tion Scheduled Castes Order Covenant on Civil and Political 1950, Paragraph 3 (also the Rights, the Committee on the Constitution Scheduled Castes Elimination of Racial DiscrimiOrder 1935, Paragraph 3) which nation, the Committee against acts as a stumbling block to Torture, the Committee on the extend the Scheduled Castes privi- Elimination of Discrimination leges to Christians and Muslims of against Women the Committee on Scheduled Castes Origin should be the Rights of Child (Petitions amended forthwith. and Inquiries Section, Office One Mr. Kudanthai Arasan, of the High Commissioner for Founder & President of Viduthalai Human Rights, United Nations, Tamil Puligal Katchi, Switzerland) for enquiring the caste Kumbakkonam, Tamil Nadu and based discrimination/ work and Prof. Dr. M. Mary John, President, descent based discrimination in the Dalit Christian Liberation Move- United Nations Human Rights ment, Chennai, Tamil Nadu had Council. On 30 th June 2015, approached the Indian Catholic the complaint was sent through Church Authorities and the Vatican the United Nations’ Information (Holy See) Representative of Centre for India and Bhutan at India many times to take necessary New Delhi by the above said further actions to eradicate the Petitioners and others. untouchability/caste discrimination In their complaint they had and practices which are prevailing denoted, “we complain against the in the rural Churches of India. Even caste discriminatory practice which after their repeated attempts to is prevailing in the Catholic Church redress their genuine grievances, of India because of the ineffective since the above said authorities ruling of the Catholic Church did not take necessary steps to leaders of India and the Holy See; eradicate the caste discrimination instead of taking strong steps within the Church structure, on to eradicate the untouchability 30th June 2015 a complaint against practice, the Indian Catholic the Holy See (Vatican) was sent Church leadership and the Holy to Honourable. Ban Ki-moon, See Authorities motivate and Secretary- General, United follow the untouchability, caste Nations. The complaint was based discrimination, work and also sent to the Human Rights descent based discrimination by Committee which monitors the the way of allowing it directly and MULNIVASI ORGANISER 4
indirectly in their spiritual, educational, employment, administrative places and so on. Because of the above atrocities motivated by the Catholic Church authorities, Dalit Christians, Dalit Christian women and Dalit Christian Children are victimized by the caste perpetrators in caste violence/ communal clashes and so on.” Their main allegation in that complaint was, “As on date in some rural Catholic Parishes/ Pastorates, in the Church controlled cemeteries or burial grounds, separate places are allotted for burying the dead bodies of the Dalit Christians with caste discrimination; separate dead body carriers/ vehicles are allotted to Dalit Christians with untouchability caste discrimination, in this way they are discriminated by the dominant caste Christians/ non-Dalits; in some rural Parishes/ Pastorates of the Catholic Churches even Dalit Christians, Dalit Christian Women and Dalit Christian Children are seated separately in exclusive/separate places (they are forced to sit in a separate places away from the dominant caste Christians/nonDalits) because of caste mind/ untouchability thinking, work & descent based discrimination and caste discrimination motivated by the Church leaders. Even in the Church controlled festivals, the Idols’ Car procession cannot reach the Dalit Christian hamlets; like these hundreds of untouchability oriented caste discriminatory practices are followed and motivated by the concerned
Parish Priests, Bishops, Church untouchability, caste discriminatory administration and the hierarchy practices motivated and followed of the entire Catholic Church by the Catholic Church authorities represented by the Catholic in India; if it is not done forthwith Bishops’ Conference of India, by the Holy See, the permanent Conference of Catholic Bishops of observer position of the Holy See India and the Holy See.” should please be withdrawn by “By using the caste discrimina- the United Nations with the tory practice, untouchability support of all the Countries, when practices; in the employment and the Holy See does not respect the educational opportunity of the International Law, Covenants and Church run Institutions, mainly mandates.” dominant castes non-Dalit people In their complaint, they had are getting admission in the revealed and emphasized the educational Institutions for need of the following points to studying and for getting employ- the Indian Church authorities and ment which is against the mandate the Indian representative of Holy of the International Labour See Organisation’s rules, mandate and “1. Immediately abolish all regulations. Even in the Bishops forms of untouchability in all the selection because of the caste dis- Churches throughout India and crimination/untouchability practice, respect the Indian Constitution well qualified, spiritually and Article 17, International Law and morally good Dalit Clergies are Covenants, which treats untouchnot selected to become Church ability practice as crime, banned Leaders/ Bishops, that is why 80% discriminatory practice. percentage (As per Vatican Web 2. Excommunicate the people Site data) of Dalit Christian who practices untouchability. population has only 4% Dalit 3. Treat the practice of caste Christian Bishops, whereas 20% discrimination in the Church as of the non-Dalits has remaining equivalent to schism/ Sin; take 96% of the Bishops posts. The immediate practical oriented steps above said non-Dalit Priests, to eradicate untouchability, declarPastors, Leaders and Bishops are ing theoretical statements to cheat controlling all the Government others and the victims (Dalit aided Christian Institutions Christians) are not enough. simultaneously as Correspondents 4. Appoint Dalits as Cardinals of the educational Institutions.” and Arch Bishops; give 80% The above said complainants representation to Dalit Christians required the following relief from in the Church leadership. the International Communities, 5. Appoint Dalit Bishops, “We request the United Nations, proportionate to the number of International Labour Organization Dalits (Dalit Christian population is and International Criminal Court to eighty percentages as per the Holy urge the Holy See to eradicate the See- Vatican Website) in the MULNIVASI ORGANISER 5
Church. 6. In the recruitment for Seminary education, Dalit Christians are neglected and not allowed to enter into the Seminaries because of the untouchability practice/ caste based discrimination and descent/work/employment based discrimination/ hereditary discrimination by birth. Forthwith, take necessary steps to ordain the expelled Dalit Christian seminarian Mr. Michaelraj in Sivagangai Diocese as priest, because he is honest, innocent, righteous, spiritually sound and character wise disciplined, morally and spiritually he has not done any wrong to the faith, Church and the people; when he is eligible to be ordained in other dioceses/ congregations, why not in the Sivagangai diocese. He is purposefully prevented and prohibited to get the ordination, because he is a Dalit and the caste/ untouchability oriented discriminatory mind set of the concerned bishop and the related Bishops forum of that particular ecclesiastical jurisdiction had put a stumbling block. From the inception of the Sivagangai Diocese, for the past twenty eight years, no Dalit Priest was ordained from that particular marginalised Dalit Christian community (from that particular sub- caste). Let the concerned Sivagangai bishop and the related bishops set aside the caste mind, vengeance by believing in reconciliation, sharing peace with each other during holy mass and forgiveness in Christ and ordain him immediately (though Mr.
Michaelraj is spiritually, morally assignment work of the Church good). and congregations’ business, 7. Recruit only local Dalit construction and other projects. Christians as Priests and Nuns 13. Besides the vows of Trainees in the Northern dioceses chastity, poverty and obedience all to encourage Dalit vocation for priests and religious in India should becoming Priests and Nuns. take the vow of denouncing caste/ 8. In the Northern dioceses caste oriented discriminatory mind appoint mainly/adequately local set (including and having caste priests as Bishops. names by diplomatically telling it as 9. Give representation to Dalits family names). in all the National centres, organi14. All the Catholics including zations, participatory structures priests and nuns should give up and institutions (including the their dominant caste names like finance handling power). Reddy, Fernandes, Naidu, Moras, Especially powerless posts are D. Souza, Kutti Nadar, Lobos etc. given to Dalit Priests and Dalit (castes names are added with the Nuns like hostel warden, garden names by telling and justifying the in-charge, cooking in-charge, evil practice as adding the family housekeeping in-charge and so on, name; by having castes names as other dominant caste Clergies will family names, priests and nuns have powerful posts and money reveal the caste supremacy and its handling posts. hegemony). 10. Do not just make policies 15. We demand the Catholic and the theoretical statements, Church to discuss and come out make practical oriented rules and with a Dalit Christian policy in ensure that all the Dalit Christians admissions and appointments of and other Dalit students get educational Institutions and Church admission in Catholic educational related Organizations immediately. institution (including the 16. We demand the Caritasprofessional Colleges as per Dalit India (Catholic Bishops’ Christian population ratio). In all the Conference of India’s Funding Church based Institutions/ Organisation/NGO) to prepare a Organisations do not discriminate plan for the economic and other the Dalit Christians to get empowerment of Dalit Christians employment based on the caste forthwith and it should be based discrimination/untouch- implemented within the stipulated ability practice/ work and descent time duration. based discrimination. 17. In Caritas- India, appoint 11. Provide free education to Dalit Christians in the administraDalit Christians in all Catholic tive and managing bodies of all the matriculation and self-financing level. Let them don’t blame that schools and colleges. there are not qualified persons from 12. Dalits Christians should the Dalit Christian communities. be given preference in contract We will provide the names for MULNIVASI ORGANISER 6
Caritas- India, if they cannot find them (Suitable Dalit Christian candidates). 18. Elect and appoint Dalits as provincials and superiors in the Congregations without showing caste discrimination and without having caste mind set.” The Church leaders have accepted that caste discrimination and untouchable practices exist within the Church and exhorted the people to move towards greater equality. The Statement of the Catholic Bishops’ Conference of India (Kottayam 1988) says: “We are sadly aware that Christians too retain many negative aspects of the larger society of which they are part. The Scheduled Castes who have joined the Church should have found in it a community of equality and of freedom from caste oppression. But many of them feel twice discriminated against. The Secular State deprives them of economic benefits on a purely religious basis. The discrimination based on caste that is rampant in the rest of society continues also among Christians. Most Christians of Scheduled Caste origin are still deprived of economic opportunities, access to adequate educational facilities, leadership roles and participation in decision-making.” The Statement of the CBCI (Varanasi, March 21-28, 1998) says: “The prevalence of the caste-based practices, not only in society but also in some parts of the Church in India even at the close of the 20the century, is a matter of shame and disgrace to
all of us. It is a cause of sorrow Because of the above said and expression of our inability to complaint to the UN authorities live our Christian faith adequately. and some Countries for getting their It is not only a denial of human solidarity and support in UN, on dignity and equality, but also 23 November-11 December against the fundamental teachings 2015, in the Committee on the of Christ…” Elimination of Racial DiscriminaJohn Paul II also accepted this tion, Eighty Eighth session meetduring his address to the Bishops ing- United Nations, (CERD/C/ of India, on his “AD LIMINA” VAT/Q/16-23), International visit on 17 November 2003. He Convention on the Elimination of said, “All the times, you must All Forms of Racial Discrimination, continue to make certain that Holy See was questioned and special attention is given to those condemned by the Committee. belonging to the lower castes, Finally the Holy See’s UN repreespecially the Dalits. They should sentative had declared and assured never be segregated from other as follows, “The Church was of the members of the society. Any view that one of the most effective semblance of a caste-based and constructive ways to eradicate prejudice in relations between persistent de facto caste-based Christians is a countersign to discrimination was to ensure that authentic human solidarity, a threat children from disadvantaged to genuine spirituality and a groups were provided with quality serious hindrance to the Church’s education and opportunities for mission of evangelisation. There- social advancement. It therefore fore, customs or traditions that pursued an explicit policy of perpetuate or reinforce caste preferential treatment for children division should be sensitively from Dalit families in admission reformed so that they may become to Catholic schools. However, an expression of the solidarity of considerations of that kind were the whole Christian community.” not taken into account in the Moreover, His Holiness recruitment of teaching staff, as Benedict XVI stated the same priority was given to appointing during his address to Bishops of candidates of the highest profesTamil Nadu on their “AD sional and leadership qualities.” LIMINA” visit on 18 June 2011. By birth the Christians of His Holiness said, “The witness of Scheduled Castes Origin people the reciprocal love and service are forced to inherit the impurity between you and your priests – because of their lower Castes without regard for caste or nature and nomenclature. Though ethnicity but focussed upon the the African and American (Black love of God, the spread of the people) of Europe, America and Gospel and the sanctification of the the White people are following Church – is earnestly desired by Christianity, the racism was the people you serve.” Cont. on Page No. 10 MULNIVASI ORGANISER 7
Politics of Poverty Last year in December, towards the fag-end of the month and year, Centre for Economics & Business Research (CEBR), in its World Economic League Table 2015, estimated that India is set to become the third largest economy by 2024. There have been various estimates regarding rich people in India as Wall Street Journal reported that India has third largest number of the billionaires. According to World Bank, India is the third largest economy in terms of Purchasing Power Parity (PPP). It is also established that the gap between rich and poor is widening all over the world as well as in India. The reason for this inequality has been the capitalist mode of production that has led to the ownership of the capital to be concentrated in the hands of the few. This has led to the rich becoming richer and poor getting poorer. However, to cover up the increasing poverty, the Poverty Line has been steadily lowered down and was made Rs 32/day for rural and Rs 47/day for urban areas. The poverty has a bigger socio-political advantage to the Brahmins and other Dwija caste section in India. This becomes very clear if one approaches this problem from the caste perspective. One would be tempted to raise the query that why caste? To answer that query,
- Ankit Kumar Gautam Mulnivasi Vidyarthi Sangh
one ought to take note of the fact that caste is one of the most ancient systems of discrimination in South Asia in general and in India in particular. There has been a tiresome analysis of reproduction of different kinds of inequalities. However, the caste as a cause of maintaining class privileges has been neglected and ignored in the Indian academia. This was possible only because the Indian academia has been dominated by the Dwija caste academicians who have established the hegemony of the Brahmanical world view. In India, this consciousness over caste problem erupted as a major driving force on the national scene by the efforts of Babasaheb Dr. B. R. Ambedkar when he succeeded the legacy of Rashtrapita Jyotirao Phule. However, after his demise, the discourse went into recluse as it was treated with the policy of cognitive blackout by the state, academia and media. The Marxist historians have worked hard to establish the class discourse while pretending to combat the Right Wing (here the historians eulogising the mythological past as glorious Hindu ages) historians who have strived to established Hindu nationalist history. Both the schools of thought have tried to sideline the caste narrative of the
Indian society. The states of Bihar, Madhya Pradesh, Rajasthan, Uttar Pradesh and Orissa constitute an economically underdeveloped regions named as BIMAROU, an acronym coined by Ashish Bose, bearing a resemblance to Hindi word “Bimar� which means sick. Also, an interesting observation is that this belt contains some states from the Red Corridor. Another aspect of these two corridors is that these both corridors have states with SC/ST/OBC population in considerable amount alongside these areas being rich in natural resources as well. Now, how this poverty card is exploited by the communists and state alike? Firstly, the communist scholars have been trying to establish a grand narrative of the class discourse in Indian society. They have been preaching class conflict as the sole reality of Indian society. In the Indian communist movement, the Brahmins have maintained the same hierarchy as it exists in the society. The movement is led by the Brahmins and they are in the polit bureaus of all the communist parties hence, blocking any voice of dissent from the caste-subalterns. They have distorted and mutilated the Marxist theory and tried to fit the Indian society as it is in the narrative. In doing so they
MULNIVASI ORGANISER
8
completely ignored the uniqueness of the Indian social structure. They have shown no insight in utilising the Marxist dialectics in understanding the Indian society and the caste narrative of the society. The caste system is the base structure of the Indian society. However, as Babasaheb Dr. Ambedkar has argued in his essay ‘Buddha or Karl Marx’ that Marxist means of achieving the desired end of the revolution were not justified and couldn’t be sustained for long without an external force for an unspecified length of time. He also criticised the violent nature of the means adopted by the Marxists. To counter the foundation of revolution laid by Dr. Ambedkar, Brahmins adopted the Marxist discourse. This was deliberately done by the Brahmins to counter the Ambedkar’s appeal to pursue Buddhist means to achieve the desired ends. Brahmins did this by staging the poor Mulnivasi Bahujans against the state in the name of the land. Most of the Mulnivasi bahujans in the Red Corridor have very poor educational background. This is taken advantage of by the Brahmin Marxist scholars and self-proclaimed revolutionaries to pit them against the state already hegemonized by the Brahmins. So the equation becomes the Communist Brahmins pitting the ignorant Mulnivasi Bahujans against the state that has been either under the rule of the parties of Secular Brahmins (INC) or Communal Brahmins (BJP). The
metaphor could be understood in engagement, the poor Mulnivasi the context that this tripod of the bahujans are never allowed space Brahmins engulfs the Mulnivasi and time to think about their rights Bahujans like the Bermuda and liberties. Their constant Triangle. They always keep concern is about arranging two convincing them that they are poor square meals. No poor can strive and the state is joining hands with for revolution if he is not mentally capitalists (here the allies in the and physically strong enough and Sethji-Bhattji nexus) and taking has no resources to fall back to. away their resources. Poverty has been used all over the They preach them that they are world by the people in power to poor because their land is being compel the poor to be at their taken by the feudal lords and the mercy. Rulers limit the means of state is folowing the capitalist ruled so that they cannot rise for economy. What they never tell a revolution. them is that why only an To add to the miseries of these overwhelming majority of SC/ST people, the communists rather and OBC are Poor? And why than encouraging them to improve their ancestors only were poor for their conditions make them stay many generations? Why despite in those wretched conditions. being poor, humiliation and Rather than letting them atrocities are not committed strive towards prosperity they against the poor who belong indoctrinate them with the ideas to upper caste status? By of living in wretchedness and manipulating Marxism to their tell them to wage a violent advantage, the communist Brah- battle to which they have no mins pit the poor and ignorant way to emerge victorious. The Mulnivasi bahujans against the communist Brahmins rather than secular and communal Brahmins raising the wretched and ruling in the center. Such downtrodden, stoop themselves construction of conditions grants to the level of poor to gain symBrahmins to kill the Mulnivasi pathy and thus keep the Mulnivasi Bahujans by targeting them under bahujans in the same conditions. the anti-national activities. This Once a poor Mulnivasi Bahujan also helps in eliminating the has taken a plunge into the war, possibilities of Phule-Ambedkarite her/his life is destroyed. They revolution. become outlaws in the eyes of the Second Aspect of keeping the state that treats them fatally and Mulnivasi Bahujans poor is that by treats communists Brahmins as keeping them poor the urge to mere ruffians. strive for revolution is kept off This throws the future of a from rising. This is achieved by generation into the murky pit of the means of keeping the poor running around and gathering life engaged in labour exercises and together to restart. This is the atrocities. By the means of labour exact opposite of what MULNIVASI ORGANISER 9
Babasaheb had asked the Mulnivasi Bahujans. He had set an example of a self-made man with earned respect and self-esteem. The middle class of the Mulnivasi Bahujans have raised a considerable potent for the Phule-Ambedkarite Revolution by working through the motto of “Pay Back to Society”. This middle class that is the result of the representation through reservation has raised concerns with the help of their resources to counter the Brahmanical hegemony. Hence, it becomes imperative for the AryanBrahmins to keep the Mulnivasis poor. The next aspect is with regard to the knowledge production. In
the post-independence era, the Mulnivasi bahujans were granted access to different institutions only through the reservation. However, the knowledge producers and academicians were all Brahmins in order to hegemonize the domain of knowledge production. Indian academia has been immune to non-communist, nonRSS approaches. So when the poor students come to higher education, they are outright confronted with the class discourse while completely blacking out the caste discourse. It is easier to push a poor child into the fight of rich-poor in India as it makes them the most vulnerable and most easy target to be eliminated by the
Brahmins through state. Hence, we see that the poverty has socio-religious legitimacy in India. As Babasaheb Dr. Ambedkar argued that the lower castes were denied the right to education, property and arms and hence the revolution could not occur. this construct of the Brahmanical culture has led to the slavery of Mulnivasi bahujans generations after generation and those who have escaped this vicious poverty have fallen prey to the consumerism. It is high time that the poverty is tackled with Phule-Ambedkarite Methodology of Buddhist Socialism in order to work towards providing everyone equal rights and privileges.
CASTE SYSTEM IS AN OBSTACLE IN NATION’S DEVELOPMENT
(MO Correspondent, Dhanbad): District level conference was held in Gandhi Sewa Sadan on Sunday which was presided over by Manoj Kumar (State General Secretary of BAMCEF). The speakers noted that political parties talk about development these days but it remains elusive for the common masses. The politics Cont. from Page No. 7
vehemently practiced among the White Christians and the African American Black Christians, so Casteism and the Racism are the social exclusion, religious values does not matter, because of these social exclusion, untouchability is prevailing among the minority religious people of India. As per the statement of the Holy See in
of ruling castes is developing only the business tycoons and corporates. It was said that last year World Bank CEO Jim Yong visited India and made a statement that caste system is an obstacle in India’s development. Babasaheb Ambedkar had declared the caste system not only an obstacle to society but the nation also.
Without uprooting caste system, neither nation can be created nor can its development be achieved. It is still a nation in the making and will remain so if this system is not abolished. Virendra Kumar, Bhupendra Kumar, Sapan Suman, Parwez Akhtar, Umesh Rajak and others were present in the programme.
the United Nations, let the Church been used in this article only institutions mandatorily admit the in different quotations in order Christians of Scheduled Castes to present these quotations origin and all religious Scheduled unchanged. From the PhuleCaste students in their educational Ambedkarite ideological institutions, instead of empowering perspective, the term ‘Dalit’ is only the elite, richest ruling castes not acceptable in Mulnivasi people and ruling class people movement. Therefore, the based on the Church’s religious term ‘Scheduled Caste’ has been used for the same people values. [Note: The word ‘Dalit’ has outside of quotations.] MULNIVASI ORGANISER 10
What Should Mulnivasi Bahujans learn from Una Incident?
A very heinous and condemnable act of violation of human rights of Mulnivasi bahujans was committed on 11th June, 2016. In Village Mota Samdhiyala of Una district, Gujrat 6 mulnivasi youths were beaten up by the gang of “gauraksha dal” on the pretext of cow skinning, which happened to be their caste occupation. This incident has sparked a nationwide anger. This incident comes in the light just before the UP Assembly Elections as well as is preceded by the murder of Rohith Vemula, Jisha and Delta Meghwal. This incident is not a single incident of atrocity on the Mulnivasi bahujans. This reflects a moral deterioration of the AryanBrahmans. This is just another link in the long chain of such incidents that have historically been meted out to the Mulnivasi bahujans through this social system with brahmanical values enshrined in it. Since, this system is foreign to this land, the Mulnivasi bahujans find a lower rung in this system. This incident needs to be taken into consideration with respect to the fact that there is a growing restlessness among the enemy camp. The mobilizations of masses through Mulnivasi culture has made a stark contrast between “us” and “them”. This violence is form of frustration over losing grounds to the Mulnivasi Bahujan movement. The delay done by the police in filing an FIR immediately shows
Mulnivasi Sangh protesting at Bharuch district of Gujarat against the atrocity inflicted on Mulnivasi youths at Una
how the power is brought to affect crisis in political arena. The efforts the course of justice to the of instantaneous and momentary Mulnivasi bahujans. The silence of kinds taken by several small media for over a week reflects how organizations disconnected among the silencing of the atrocity on the themselves will not be able to Mulnivasi bahujans is being done. combat the Brahmanical forces. The politics of cognitive black out In this context, we also need to and silence can only be countered understand that such incidents are by effective mobilization of the pathological symptoms of the people through a nationwide society. We can either combat such organization. incidents or eliminate the cause of The present and the earlier the problem itself. While the former government have failed to address calls for huge amount of resources, the concerns of the Mulnivasi the latter calls for a unified effort bahujans. The stooges under the on the part of the Mulnivasi control of Arya-Brahman have bahujans to unite for the cause proved that they are of no use to which our fore fathers laid the us in such urgencies. On the other ground for. It is time for the hand, without a strong social base Mulnivasi bahujans to unite backed up by a strong national culturally to achieve social level social organization, the efforts revolution and transform the of the Mulnivasi bahujans are society to base it on the cardinal vulnerable and susceptible to principles of Liberty, Equality sabotage, hijack or existential Fraternity and Justice. MULNIVASI ORGANISER 11
BAMCEF ORGANIZED A PROGRAMME IN HARIDWAR
(MO Correspondent at Haridwar): A two days district level program of BAMCEF was successfully organized at Haridwar on 26th June 2016. Mn. Mohan Singh Prajapati (Regional General Secretary Prajapati Mahasabha Uttrakhand) inaugurated the program and it was presided over by Mn. Sachin Kumar (District In-Charge, BAMCEF). The subject for the deliberation in the second session was ‘Nation building is possible only by a politics based on the PhuleAmbedkarite ideology’. The speakers analyzed this subject with logic and facts in order to arrive at the solutions for problems faced by Mulnivasi Bahujans. Mn. Mohan Singh Prajapati spoke about the importance of unity in order to search for the solutions of problems of Backward classes. Indian society has been the prey of caste system. Today we are lagging behind the world. Feeling of inequality, purityimpurity has been the single most reason for backwardness of our country in social, political, religious, economic, educational arena at the
global level. The path leading towards India’s development has been shown by Babasaheb Bhimrao Ambedkar through his famous slogan of “Educate, Unite and Agitate”. Mn. Vikram Singh Pawar, a social activist from Roorkie pointed out while addressing the castesystem as an obstacle in India’s development and appealed Mulnivasi Bahujan Samaj to rise above caste-system not only for their own development but also for the progress of India. PhuleAmbedkarite ideology has the idea of equality, which makes it indispensable for the achievement of the goal of development of our nation. Mn. Rampal Singh, a senior activist of BAMCEF, emphasized on the importance of BAMCEF in bringing social revolution by changing social system through uniting SC, ST and OBC under the common identity. BAMCEF is laying the foundation for a nation based on equality, liberty, fraternity and justice. BAMCEF is not just keeping hope for a social, economic and political change
(MO Correspondent at Chandrapur): BAMCEF organized a Training Camp at Chandrapur (Maharashtra) on 17 July 2016. This one day camp was organized simultaneously at two places. One camp was organized at Rajura, Chandrapur District which was conducted by Mn. M
T Sao. Second camp was also present in these camps. At organized at Kohinoor Institute, the end of the training camps Main Road, Chandrapur which people showed their enthusiasm was conducted by Mn. Pr. Pravin for working in the Mulnivasi Padole and Mn. Pankaj movement. They also enquired Jaangdekar. Mn. H. C. Sahare, about the further programmes Mn. M. S. Karmankar, Mn. of BAMCEF. The camps ended Diwakar Madavi, Mn. G. K. with the vote of thanks. Upare, Mn. K. A. Kayarkar were MULNIVASI ORGANISER 12
inspired and based on PhuleAmbedkarite ideology but is succeeding in doing so at grassroot level. This session was presided over by Mn. Mahendra Singh (Member, Regional Executive). He said that though Indian political parties talk very much about the development, but they do nothing for the development of backward classes. They do nothing because because they are suffering from casteist mindset. That is why Mr. Jim Yong Kim, the President of World Bank rightly identified in his speech the caste-system as an obstacle in way of India’s development. During delegate session, activists participated with enthusiasm in group discussion. After this, group leaders presented the views of their respective groups. Concluding session was presided over by the District President who emphasized on awakening the Mulnivasi Bahujan Samaj towards the problems of rural areas and pay special attention towards solving their problems and providing necessary information to them.
Training Camp Organized at Chandrapur (Maharashtra)
Gurgaon District Convention of BAMCEF
(MO Correspondent at Gurgaon): BAMCEF’s Gurgaon District convention was held at Dr. BR Ambedkar Bhawan on 26th June, 2016. The inauguration of district convention was done by Chief Guest, Mn. Vijay Tank, CEC Member, BAMCEF). The programme was conducted by Mn. Jaibhagwan Mehra (SEC Member, BAMCEF, Haryana). After inauguration, the first session discussed the subject titled as "Politics based on PhuleAmbedkarite Ideology can only build a developed Nation" which was presided over by Mn. Satish Mehra (SEC Member, BAMCEF). The subject of the first session was introduced by Er. Pradeep Moolnivasi (SEC Member, BAMCEF, HR). He opened the subject by defining the concept of Nation (a large group of people having common history, common culture, and shared bonding). He said that in our society there are two kinds of ideologies. The first ideology is intended at establishing the socio-economic inequality, mythology, injustuce, hate and unconstitutional values though hidden agenda which is called Brahmanical ideology. The second ideology wants to establish liberty, equality, brotherhood and justice in society in true sense which is called PhuleAmbedkarite ideology. Mn. Hari Singh (SEC Member, BAMCEF) explained about the BAMCEF as an organization of
educated Mulnivasi employees but then Congrass has been the doesn't work for the welfare of Brahmanical agent to fool employees only. It works for Moolnivasi Bahujan Samaj. The Moolnivasi Bahujan society as a real ideology of Babasaheb and whole. He also said that Jyotiba Phule has been aimed at BAMCEF is working towards the organizing all Mulnivasi people. In social polarization of Mulnivasi order to counter this objective of Bahujans against the Aryan- Phule-Ambedkarite ideology, the Brahman. Brahmanical forces have fielded a Mn. Bhagwan Sahay (District fake OBC called as Narendra President, BAMCEF, Gurgaon) Modi. He also said that today said that we were denied in India there is an ongoing fight everything before independence. between the ideology of According to him, we need to Brahmanical forces and BAMCEF. take this movement among both He also referred the death of educated and uneducated Rohith Vemula in Hyderabad Mulnivasis. BAMCEF and University by Brahmanical forces. Mulnivasi Sangh should take this In such situation, the small organiresponsibility upon their shoulders. zations should associate with Dr. Shyam Lal (MD, Chirag national organization like BAMCEF Hospital) said we should act as and Mulnivasi Sangh to fight with social agents in the society for enemies. propagating Phule-Ambedkarite The second session was chaired ideology and Mulnivasi identity. by Mn. Chaman Lal Suada (SEC Only criticizing the evil forces Member, BAMCEF, HR) and Mn. in the society will not solve Satish Mehra, Mn. Jitendra Kumar any problem. We have to find a (President, Dr. Ambedkar Sabha, solution through an organization Gurgaon) were the chief speakers like BAMCEF. in this session. The Mn. Jitender Mn. Dayanand Saarwan Kumar said that BAMCEF has a (President, Moolnivasi Sangh, noble aim of structural change in Gurgaon) said that when upper society in the interest of Moolnivasi caste Punjabi migrated to India Bahujan. It is organizing thousands during partition they were given of castes into one organic identity. plots of 800 yards whereas our Mn. Satish Mehra explained people were not given anything. the definition of organization While presiding the session, and ideology. This session was Mn. Satish Mehra emphasized concluded with the expression of that Babasaheb should be the role gratitude to Dr. B.R. Ambedkar model for our cadres because he Sabha for granting permission left his ailing son and went to for the Convention and all the London to fight for our rights in participants. Round Table Confrence. Since MULNIVASI ORGANISER 13
BAMCEF and Mulnivasi Sangh District Bodies Constituted in Jind
(MO Correspondent, Jind): The district bodies of BAMCEF and Mulnivasi Sangh were constituted on 26th June, 2016. The meeting for the constitution of the units was presided over by Mn Sandhir Bauddh (Media Secretary, BAMCEF). The District unit of Jind comprised of Mn. Ram Niwas as District President, Mn. Maniram as General Secretary. The Mulnivasi Sangh unit comprised of Mn. Ajay Ranga as President, Darshan Singh Dhakal and Nirmala Devi as Secretary, Bittu Bighana as Kumar, Bunty Bidhlan, Mrs Kanta Vice President, Ajay Kumar as Organizational Secretary, Manjeet Devi, Amit Ranga as members. Treasurer, Ravi Ranga as General as media secretary along with Azad
Afflicted Family Seeks Mulnivasi Sangh’s Help (MO Correspondent at Dehradun): Mn. Babita Devi w/o Inder Singh submitted the memorandum to BAMCEF District President Mn. S. L. Patil. Also All India Safai Karmchari Sangh took Cognizance of their issue and vowed to fight alongside Mulnivasi Sangh for their Cause. They assured that in this fight for securing justice they will come along on one platform. Mulnivasi Sangh proclaimed that if the concerned family is not remedied soon then they will shut down the Dehradun administration. Every member of the organization is with the affected family in this hour of distress. At this moment, the CEC member of Mulnivasi Sangh and state in-charge Mn. Lalit Kumar was also present. He vehemently criticized the injustice being done
BAMCEF and Mulnivasi Sangh activists recieving the memorandum submitted by victims
to the family and also devised a the family. Other organizations strategy with the Mulnivasi Sangh belonging to Mulnivasi Bahujan to get the family the due justice. Samaj also met the family and District president of BAMCEF promised it the required help. assured the family that the issue will BAMCEF is trying to bring out a be raised at the national level co-ordination and co-operation so that the justice is done to among these organizations. MULNIVASI ORGANISER 14
Constitution of the Balaghat District Unit of Mulnivasi Sangh
(MO Correspondent, Balaghat): On 15th May, 2016 the district unit of Mulnivasi Sangh at Balaghat (Madhya Pradesh) was constituted at a meeting in Savitri Bai Phule institution division, Baihar Post. Under the aegis of the State Organizational Secretary Mn. S. D. Tirpude, the new District unit of Mulnivasi Sangh was constituted. Mn. Shankar Kansare was appointed as the president and he then shared the new district unit team members’ name. the name of the unit are as follows: 1. Mn. Shankar Singh Kansare – President 2. Mn. Yashwant Dhurve – Vice-President 3. Mn. Kishore Tameshwar – Vice-President 4. Mn. Amar Marskole – Vice-President 5. Mn. Indra Marawi – Vice-President 6. Mn. Hemlal Dhurve – General Secretary 7. Mn. H R Kathane – Treasurer
8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24.
Mn. Rajesh Marar – Organizing Secretary Mn. D. Pancheshwar - Office Secretary Mn. D L Maneshwar – Training Secretary Mn. Videsh Jamre – Member Mn. Madhukar Sakre – Member Mn. Narayan Khairwar – Member Mn. Chandulal Maneshwar – Member Mn. Tukaram Limje – Member Mn. Ramkishore Salkhe – Member Mn. Kamlesh Marar – Member Mn. Faagu Baheshwar – Member Mn. Sitaram Badme Laji – Member Mn. Omprakash Gwalwanshi – Member Mn. Balchand Gadeshwar – Member Mn. Dilip Bansare – Member Mn. Ishwari Kawre – Member Mn. Videsh Ram Sahoo – Member
Cadre Camp Organized by BAMCEF at Hoshiarpur
(MO Correspondent, Hoshiyarpur): BAMCEF successfully organized a one-day cadre camp at Shiraj Palace, Hoshiarpur on 17th July 2016. The cadre camp was attended by 125 people including government employees, self-employed individuals and students. The cadre camp was addressed by Mn. Suresh Dravid, CEC and In-charge of Punjab state. He presented the movements carried out by Mulnivasi forefathers right from the period of Indus valley civilization upto BAMCEF’s formation. Mn. Dravid conveyed the message that identity and ideology are the two basic foundations for running movements. He also asked people for contributing in the Mulnivasi movement which is being
carried out by BAMCEF, Mulnivasi Sangh, Mulnivasi Karmachari Kalyan Mahasangh (MKKM) and Mulnivasi Vidyarthi Sangh (MVS). The camp was attended with full concentration and determination by the trainees and listened to Mn. Dravid in all sessions from 10:30 am till 5:00 pm. There were overwhelming questions during the question-answer round and were duly answered by Mn. Suresh Dravid. The contribution of the district unit and organizers was voluminous. Their untiring and ceaseless efforts helped in conducting such a successful cadre camp. MULNIVASI ORGANISER
15
TWO DAYS TRAINING CAMP SUCCESSFULLY HELD IN MEERUT
(MO Correspondent, Meerut): A two-days training camp was held on 25th and 26th June 2016 in BAMCEF District office, Dorli, Meerut. Trainees in the training camp were addressed by Mn. S R Maurya, National President. In this training camp, for the awakening of Mulnivasi Bahujan Samaj, following aspects were discussed at length. 1. Syllabus of People’s movement 2. Resistance in organization for change 3. Psychology of crowd 4. Lacunae of informal organization 5. Concept of Saitan 6. Leadership 7. Concept of Dev and Asura 8. Unimpressive personality 9. Human and moral values 10. The chain of slavery has been tied by our political leaders themselves Mn. D. K. Verma (State General Secretary, UP,
BAMCEF), Mn. Ram Kumar (State Vice-President, UP, BAMCEF), Mn. Prempal (National VicePresident, MKKM), Mn. Jaiveer Singh Baudh (Member CEC, Mulnivasi Karamchari Mahasangh), Mn. R. K. Gautam and Mn. Sharmishtha (Member, SEC, UP, BAMCEF), Mn. Tikaram Premi (State Organisation Secretary, Mulnivasi Sangh, UP), Mn. Satyendra Kumar (President, Meerut District Unit, BAMCEF), Mn. Jagbir Singh (President, Meerut District Unit, Mulnivasi Sangh), Mn. O. P. Kanik (Organizing Secretary, MKKM, Meerut), Mn. Sodan Singh (District President, BAMCEF, Ghaziabad) and 9 workers of BAMCEF from Bijnor also participated. Many trainees requested for the organization of such training camps in other districts also. They were of the opinion that the information shared in training camp is very important for taking Mulnivasi movement on the right path.
(MO Correspondent, Kerala): The barbaric rape and killing of Mulnivasi student Jisha done in Perumbavoor, near Ernakulum had shocked the nation. Jisha was an intelligent student from a poor family, who was studying law. State government and administration has been a complete failure in handling this case. Mulnivasi women are being attacked in Kerala, but the state machinery has turned deaf and blind towards it. In this connection, Dr. Manisha Bangar (National Vice-President of BAMCEF) made a visit to Perumbavoor, Kochi, Ernakulum district during 12th to 15th May 2016. Dr. Manisha Bangar gave a Memorandum to M. G. Rajmanikam, District Magistrate of Ernakulum, for immediate justice to Jisha and her family and for asking to stop the atrocities done on SC, ST and women in Kerala. Dr. Manisha Bangar also visited Block hospital, Perambavoor to meet Jisha’s mother, who is admitted there. She met her and offered her sympathy and condolences and promised to provide every pos-
sible help from Mulnivasi Sangh and BAMCEF. Jisha’s family is under the protection of state police, where the meeting or visit by anybody is prohibited. Meeting to them was difficult. Taking their interview, photograph or video recording was prohibited by the police present there. This is being deliberately done by the state government, so that the atrocities done on this family should not come in front of the whole nation. Mulnivasi Sangh and BAMCEF is determined and dedicated towards fight for right of Bahujan Samaj and uniting them to form their own organization. National General Secretary of BAMCEF, Mn. L. J. Kanhekar and Head Office Secretary Mn. D. R. Arya are also busy in various activities in Kerala. The meetings of BAMCEF and Mulnivasi Sangh cadres has infused confidence among Jisha’s family members. The cadres are also meeting with other organizations belonging to Mulnivasi Bahujan Samaj in order to take concerted action.
ACTIVITIES OF BAMCEF IN KERALA
MULNIVASI ORGANISER
16
“Training of the Trainers” Camp Organized at Phagwada
(MO Correspondent at Phagwada): BAMCEF executive in Punjab organized “Training of the Trainers” camp on 3 July 2016 at Ambedkar Park/Bhawan, Phagwada, Kapurthala. This was organized by Mn. Suresh Dravid, CEC member and In-charge of Punjab State. All the executive members of Punjab state participated in the camp. During the training program, Mn. Kashmir Laddad also addressed the gathering. Mn. Satnam Singh, President of BAMCEF Punjab State and all the senior executives expressed gratitude to Mn. Kashmir Laddad, Mn. Suresh Dravid, Training Officer, Mn. Sodi Khaira, President of District Kashmir Laddad was appreciated Ram, Mn. Baldev Raj, Member of Kapurthala, contributed in the for his efforts by them. State Executive and Ashok Pal organizing of this cadre camp. Mn.
ONE DAY TRAINING CAMP OF BAMCEF WAS CONDUCTED IN ALLAHABAD
(MO Correspondent at Allahabad): Members of BAMCEF and Mulnivasi Sangh were imparted one day training by Mn. S. R. Maurya, National President, BAMCEF on 3rd July, 2016 at Shiromani Ravidas Mandir, Sohbatia Park, Allahabad. Mn. Shivmurat Ram ( Senior activist, BAMCEF) from Jaunpur was also present in this training program. Among others, Mn. P. K. Singh (CEC member, Mulnivasi Karamchari Kalyan Mahasangh), Mn. Ram Lal ( Vice-President, CEC, Mulnivasi Sangh), Mn. B. L. Bhaskar (Allahabad In-charge, Mulnivasi Karamchari Kalyan Mahasangh), Mn. Santlal Saroj
(Senior activist), Mn. Ramkumar (District Vice-President of Vidyarthi (Senior activist), Mn. P. BAMCEF), Dr. Urmila Rao L. Dravid (Coordinator, Mulnivasi (Member, District Executive, MN Karamchari Kalyan Mahasangh, Sangh), Mn. Renu (Member, Allahabad), Mn. Motilal (District District Executive, BAMCEF) etc. President, BAMCEF), Mn. R. K. attended the training programme. Das (District Vice-President, Mn. Maurya spoke on many BAMCEF), Mn. Omprakash ideological as well as organizational (District General Secretary, aspects in order to update the BAMCEF), Mn. Nanhelal cadres. He also clarified many Bhaskar (Training Secretary, myths regarding Indian history. District unit, BAMCEF), Mn. Around 65-70 members were Lachiram (State Vice-Secretary, present for training. At the end of Mulnivasi Sangh), Dr. Ashok the camp, National President Kumar Maurya (District President, answered many questions asked MN Sangh) were also present in by the trainees. Mn. Motilal this training camp. (District President, BAMCEF) Other than these, Mulnivasi gave vote of thanks and appealed women were also among the for taking movement ahead. trainees. Mn. Kavita Anand MULNIVASI ORGANISER 17
BABASAHEB AMBEDKAR AND DEMOCRACY
Ambedkar viewed democracy as an instrument of bringing about change peacefully. Democracy does not merely mean rule by the majority or government by the representatives of the people. This is a formalistic and limited notion of democracy. We would understand the meaning of democracy in a better fashion if we view it as a way of realizing drastic changes in the social and economic spheres of society. Ambedkar’s idea of democracy is much more than just a scheme of government. He emphasises the need for bringing about an all-round democracy. A scheme of government does not exist in vacuum; it operates within the society. Its usefulness depends upon its relationship with the other spheres of society. Elections, parties and parliaments are, after all, formal institutions of democracy. They cannot be effective in an undemocratic atmosphere. Political democracy means the principle of ‘one man one vote’ which indicates political equality. But if oppression and injustice exist, the spirit of political democracy would’ be missing. Democratic government, therefore, should be an extension of a democratic society. In the Indian society, for instance, so long as caste barriers and caste-based inequalities exist, real democracy cannot operate. In this sense, democracy means a spirit of fraternity and equality and not merely a political arrangement. Success of democracy in India can be ensured only by establishing a truly democratic society. Along with the social foundations of democracy, Ambedkar takes into consideration the economic aspects also. It is true that he was greatly influenced by liberal thought. Still, he appreciated the limitations of liberalism. Parliamentary democracy, in which he had great faith, was also critically examined by him. He argued that parliamentary democracy was based on liberalism. It ignored economic inequalities and never concentrated upon the problems of the downtrodden. Besides, the general tendency of the western type of parliamentary democracies has been to ignore the issues of social and economic equality. In other words, parliamentary democracy emphasised
only liberty whereas true democracy implies both liberty and equality. This analysis becomes very important in the Indian context. Indian society was demanding freedom from the British.
On the Occassion of Indian Independence Day
But Ambedkar was afraid that freedom of the nation would not ensure real freedom for all the people. Social and economic inequalities have dehumanized the Indian society. Establishing democracy in such a society would be nothing short of a revolution. This would be a revolution in the social structure and attitudes of the people. In the place of hereditary inequality, the principles of brotherhood and equality must be established. Therefore, Ambedkar supported the idea of all-round democracy. Factors Necessary for the Successful Operation of Democracy Ambedkar favored the parliamentary form of government. For the successful functioning of this form of government, it is necessary that certain other conditions must be fulfilled. To begin with, political parties are necessary for the effective working of parliamentary democracy. This will ensure existence of the opposition which is very important. Parliamentary government is known as responsible government mainly because the executive is constantly watched and controlled by the opposition. Respect and official status for the opposition means absence of absolute power for the executive. The other condition is a neutral and non-political civil service. A neutral civil service means that administrators would be permanent – not dependent on the fortunes of the political parties and that they would not take sides with political parties. This will be possible only when appointments of civil servants are not made on the basis of political consideration. Success of democracy depends on many ethical and moral factors also. A country may have a constitution. But it is only a set of rules. These rules become meaningful only when people in the country develop conventions and traditions consistent with MULNIVASI ORGANISER 18
the constitution. People and politicians must follow certain norms in public life. Similarly, there must also exist a sense of morality and conscientiousness in the society. Law and legal remedies can never replace a voluntary sense of responsibility. No amount of law can enforce morality. Norms of honest and responsible behavior must develop in the society. Democracy can be successful only when every citizen feels duty bound to fight injustice even if that injustice does not put him into any difficulty. This will happen when equality and brotherhood exist in the society. To make democracy successful in India, Dr.Ambedkar suggested a few other precautions also. Democracy means rule of the majority. But this should not result into tyranny of the majority. Majority must
always respect the views of the minority. In India there is a possibility that the minority community will always be a political minority also. Therefore, it is very essential that the minority must feel free, safe and secure. Otherwise, it will be very easy to convert democracy into a permanent rule against the minority. Caste system could thus become the most difficult obstacle in the successful functioning of democracy. The castes which are supposed to be of low status will never get their proper share in power. Caste will create barriers in the development of healthy democratic traditions. This means that unless we achieve the task of establishing democracy in the social field, mere political democracy cannot survive.
(MO Correspondent, Karnal): A meeting of Mulnivasi Sangh was held on which was presided over by State President Sarita Singh. The strike called by electricity employees was supported. Sarita Singh while addressing the members criticised the government’s decision to privatise the 23 subdivisions, which can be seen as the thanksgiving act by government to corporate for their support. It was decided in the meeting that Mulnivasi Sangh
will protest against every kind and every stage of privatisation. Dharmpal Kalsan, B L Kataria, Sukhdev, Campaign Coordinator Ashwini Kumar, Salochana, Sharmila, Pushpa Golpuria, Sunita, Sushila, Vikram Narwal, Pawan Kumar, Azad Singh, Mahendra Ranga, Jaipal Singh, Satish Dabra, Sandeep, Rakesh Kataria, Ashok Kumar, Prem Singh and others were present in the meeting.
MULNIVASI SANGH IN SUPPORT OF STRIKE BY ELECTRICITY EMPLOYEES
Mulnivasi Sangh and BAMCEF Celebrated Representation Day
It is well known to the awakened people among Mulnivasi Bahujan Samaj that Chhatrapati Shahuji Maharaj had ordered for the implementation of 50% representation for Backward Classes in Kolhapur Princely State on 26th July, 1902. This was the first of its kind declaration for securing representation in
education and employment. Mulnivasi Sangh and BAMCEF celebrated this day at East Godavari. In this programme, Mn. Nayanala Krishna Rao (CEC Member, BAMCEF), Mn. Aadi Narayana (A.P. State President of BAMCEF), Mn. Margani Chanti Babu (A.P. State President of Mulnivasi Sangh), Mn. Raghavendra (District President, East Godavari, Mulnivasi Sangh), Mn .G. Srinu (East Godavari District President, BAMCEF) and Mn. Nelli Satya Kalyan (President, Rajahmundry, Mulnivasi Sangh) were present. Different competitions were organized for children in the programme. The winning students were awarded with clothes. Pens were distributed among other students. All the cadres contrubuted for the successful organization of this programme. The programme ended with vote of thanks. MULNIVASI ORGANISER 19
IMPLEMENTATION OF ADEQUATE REPRESENTATION IS NECESSARY FOR THE SUCCESS OF DEMOCRACY : Mn. B. B. MESHRAM
(MO Correspondent, Gevrai): Under a nationwide people’s awakening campaign, a one-day training camp in Vasant Rao Naik Ashram School was organised on July 17, 2016. While guiding the awakening camp instructor B. B. Meshram said that the success of democracy is possible only with the implementation of adequate representation. The nation building in India is possible only through the active participation of constitutional categories called as SC, ST and OBC in all walks of life. These people being greater in number, their representation in institutions should be higher. This requires to change the Indian social system. The Phule-Ambedkarite movement is also intended to bring changes in social system, for the achievement of which we should develop our own capacity in order to strengthen and develop the knowledge upon which a developed society can be built. Mn. Meshram accentuated that based upon historical, geographical, scientific and real facts, Aryan -Brahmins are foreigners and the deprived SC, ST and OBC are Mulnivasi i.e. indigenous people of this land. So we should all unite upon Mulnivasi identity. We learn from history while analysing the current situation so as to take the initiative to reach rational goal of the future. These two ideas are found in the world, Brahmanism and Ambedkarism. Brahmanism
makes every effort to sow the layer in reservation policy. He said seeds of division between person that only 27% reservation has been and person on the basis of caste, declared for 52% OBCs. Further, religion, race, gender, tradition, an unconstitutional policy of region, language, etc. and lead creamy layer has been employed the society on the path of to make the reservation ineffective. self- destruction. Ambedkarism Judiciary has no authority to make meanwhile keeps on making every such provision of keeping an effort to end this divisive feeling so upper cap of 50% in reservation that society is led towards the path as there is no such provision in the of development. So that equality Constitution. Reservation on the and brotherhood in the society basis of caste was based on social can be built. The initiative for and educational backwardness this revolution would start form but still some people who beg bringing radical changes in our on economic ground which is conduct so that change in the unconstitutional. Some people social order is possible. wrongly argue that reservation was Beneficiary ruling castes of the only for ten years. But they need existing system have carefully and to know that the reservation policy meticulously maintained present would remain in society and must form of Brahamanistic system in the continue as long as a society based society, and continued to unjustly on equality and solidarity is not oppress and prosecute the build. Reservation should not be Mulnivasi Bahujan Samanj. only limited to jobs, but should be Babasaheb has finely analysed this implemented with dignity in all process by taking examples of walks of life. multi-story building without any Discontent is the seed of staircase, where ruling castes have Revolution. Therefore, we should maintained their supremacy. not be satisfied until the dream He also described the of seeing the revolution is revolutionaries like Tathagata not achieved. When the birth Buddha, Charvaka, Rashtrapita of BAMCEF was announced Jyotiba Phule, Rajarshi Shahuji on December 6, 1978 at a Maharaj, Periyar E. V. Ramasamy convention held in Boat Club Naicker, Jogendranath Mandal, of Delhi, it was pledged to bring Narayana Guru, Sant Kabir, revolutionary changes in the Ayothidas, Jan Nayak Birsa society based upon equality and Munda, Dr. Babasaheb Ambedkar brotherhood. The camp was took initiatives, was explained in attended by 65 people. Mn. B. S. detail by the trainer. Mhaske presented vote of thanks. Mn. Meshram also spoke All workers of the unit attempted about the unconstitutional creamy to make it a success. MULNIVASI ORGANISER 20
Book Review of “Gulamgiri”
Since the publication of the book in 1873, it has been re-published through various publications and in various languages. About the Author: In the fight for social change and social democracy, Jyotirao Govindrao Phule and his wife Savitribai Phule are the first in modern India to raise a voice against the oppressive Brahmanical culture. Savitribai Phule was the first woman educator in modern India. They both waged a war against the Brahminical casteist order and hierarchical structure by laying down the foundation of the anti-caste ideology. In their endeavours for socio-cultural radicalism, they included all the oppressed sections of the society vis-à-vis shudra and atishudra. Phule also included adivasis and the Muslims of the Indian subcontinent. This inclusive character has become the soul of many organizations today like BAMCEF. He established Satyashodhak Samaj and wrote several books on social revolution. Through his writings and speeches he deconstructed the already established brahminical culture and their myth-history. He considered women to be on the grave oppressed side of the hierarchical system, and his world view to unite every oppressed one in this struggle has become an inspiration for the movement which we are currently a part of. Babasaheb
- Abha Arya, Dr. B. R. Ambedkar also Research Scholar, JNU considered Jyotiba Phule as the father of Indian social revolution. country. These 16 parts are Jyotiba Phule is a pioneer presented by the way of dialogues in democratizing the education between Jyotirao and Dhondiba. system. Nonetheless, his struggles Through these conversations they for social revolution could not be are analyzing the Hindu mythologiseen without Savitribai. cal texts and the culture they have About the Book: spread so far. Slavery was originally written in Slavery is considered as one Marathi as “Gulamgiri” in 1873. of the best works of Phule. Even The title of the book explains a lot today, the book is highly relevant; about its contents. Moreover, the in contemporary times, when author does not limit his writing to communal frenzy is increasing and the Indian form of slavery, rather Hindu fascist forces are dividing the extrapolates this issue to the entire citizenry of the country, it helps us world. The book has following in understanding their politics and structure: dedication, preface, strategy. introduction; with the rest of the Phule starts with the coming book divided into sixteen parts. It of Aryans to the land where is important to note that Phule he explains how after killing dedicated this work to the people a complete generation of the of United States who stood against indigenous people, the Brahmins the Negro slavery. He wishes have started formulating a culture that these struggles may stand as of mental slavery. Phule talks an example before the Shudra in binary vis-a-vis the Brahmins brethren for their emancipation and Shudra-Atishudras. He cites from the clutches of brahmanism. scholars and various texts on Hindu The preface of the book may take mythology, and analyzes how the reader to the time when Brahmins have modeled slavery of Jyotirao Phule had started writing Shudra-Atishudras before the this book. It provides a glimpse people as an act of God. They of the book that will establish the have justified it through their discourse within, while talking religious texts and developed a about the American slaves, Indian culture where the killings of slaves, a few brahminical writings Shudra-Atishudra are glorified. and education offered to the people The author, for instance, discusses of the country. Phule, one by one, the rituals of Diwali celebrations has taken up the issue of Aryan in Maharashtra, focusing on culture and Hindu mythology the distinction between practices which were imposed on the (following naturally from beliefs) of indigenous population of the Shudra-Atishudra and Brahmins; MULNIVASI ORGANISER 21
wherein the former celebrates Bali whereas families of the latter celebrate the killing of Bali. He discusses the story of Parshuram and says that around the world such killers have been condemned but in the culture of Indian subcontinent he is worshipped. He writes, “The deeds of Nero, Alaric or Machiavelli sink into insignificance before the ferocity of Parshuram.” Phule always emphasized on the education of Shudra-Atishudra and women; he says that Brahmins have snatched the right to education from ShudraAtishudras, and have succeeded in enslaving their minds. He writes extensively on the sufferings of Indian Ryot (Shudra-AtiShudra). With the passage of time he wrote another seminal work on farmers and their plight as “Cultivator’s Whipcord” (Shetkaryacha Asud in Marathi) which is considered as an important piece of literature. In the dialogues with Dhondiba, Phule systematically debates on the genesis of the present holy texts of Hinduism, like that of the stories of Brahma, Lord Vishnu, etc. For instance, they examine the story of Brahma marrying his own daughter Saraswati. Many would contend like Dhondiba that if incest is a crime then why this act has been mentioned in their so-called holy texts. The duo discusses the warfares between Devtas and Rakshas, making it clear that Devtas are ‘Aryas’ and Rakshas are ‘Anaryas’ (who do not follow the principles of Aryas). After reviewing Brahmanical cultures and myth-history, he
criticizes Lord Vishnu, his incarna- Brahmins are not doing their job tions, Brahmins, zamindars, honestly. Similarly if all the media behaviour of modern Brahmins in personnel are Brahmins and none the then government services of them are doing their job including education system and sincerely then it can be said that media, Sepoy Mutiny, implemen- Brahmins are not made to work tation of government programs, genuinely. Jyotirao talks about et cetera. His narration of events the nexus between the then comes from a different and fresh government and the Brahmins, and perspective that imparts a new he argues that British government hope to the identities of Shudra- has no prejudice against ShudraAtishudras. The history and culture Atishudra as they are establishing of India, as imposed by Brahmins, training programs in schools for all have always demeaned their the children alike. Then why are the existence and cultivated a sense children of marginalized sections of hatred amongst them. This unable to participate in them? He narration spreads courage and reasons that Brahmin teachers hope among the oppressed to claim that if these children are achieve self-respect and dignity. admitted to schools and are given Importance of the Book: education then the entire structure This book is first of its kind in of hierarchy will get dismantled. the struggles for social revolution. With these straightforward and In fact, in the Indian social simple arguments he builds a revolution this book is considered profound story. as a flicker which has sparked the Author very intelligibly conveys zeal to fight for social values. This his thoughts and weaves out a story has become an inspiration for many. which the reader cannot escape The purpose of the book is reading. The end of the book does to educate the world about the not seem like wrapping up the corruption caused by Brahmins for conversation rather the reader may centuries. Phule prepares this find it as a foundation for the canvas starting from the Aryan discourse on social revolution. The invasion and brings out the knitting book is a very important work- a of an oppressive culture. Phule must-read for Mulnivasi Bahujans. highlights the corruption in various That said, the book should ideally services of the British government. be read by all the sections across At one point he says that Marathi the society as it brings out the journalists never drew the knits of the oppressive culture of government’s attention to the the Indian society and busts many terrible mismanagement in the long established myths and municipal committee. His simple legends. In fact, every reader argument is that if all the employ- would be exposed to the relatively ees in the Municipal committee are unexplored and revolutionary Brahmins and if the services are perspective on the Indian society. very poor then that implies the MULNIVASI ORGANISER 22