Editor ial Editorial
The Rhetoric of Change and Mulnivasi Bahujans With the repetitive rhetoric of “Abki bar, Abki bar” and development slogans, the government at centre has completed two years. The government also celebrated the completion of two years of its coming to power. The Mulnivasi bahujans of the country are exasperated about not knowing what is happening. They are being disappointed from all corners. No one knows when the “acche din” will arrive. The rich of the country are becoming richer. Statistics are being juggled and manipulated. The government is blowing its own trumpet of ‘acche din’ rhetoric. Mulnivasi bahujans are listening to the sound of drum beats coming from far. It is being told that the country is changing. Inflation has risen by 48% e.g. the pulse that was being sold at Rs 56/ kg three years ago is being sold at Rs 180/kg. Recent statistics regarding GDP growth during Jan-March quarter the economy is projected at 7.9% but actual growth during the 2015-2016 fiscal year is 7.6% and agriculture could grow only at 1.2%. compared to previous fiscal. Majority of the Mulnivasi bahujans are engaged in agriculture. As per statistic every farmer is indebted with 47K INR. The statistics shows that financial sector of our economy is growing at the rate of 10.3%. Then why such an anomaly of growth between two sectors is not answered by the government. This can be easily understood with the two contrasting situations wherein the share prices of some of the bank are rising up whereas the farmers are committing suicide at the same time. On one side is the shining India and on the other is drowning India. The development is happening in the shining India side, the Mulnivasi bahujans of the country are drowning and the situation is going unabated. The country is changing, but only for Brahmans. They work for their ulterior motives.
The progress made by the struggle of our ancestors is being erased by the brahmanical forces. The Mulnivasis are being barred from all those institutions from where they were getting respect and esteem. Recently, MHRD issued a notice to Central Universities that there shall not be any reservation to OBC in posts of Associate Professor and Professor. In the 40 Central Universities, there are 40 professors from SC/ST/OBC. 98.5% posts combined are occupied by the so called upper caste. Only 1.5% space is allowed for the representation of the 85% population. There are about 58% posts vacant for SC, ST and OBC categories in the central universities. This was the situation during UPA headed by the congress and BJP has made it clear that reservation won’t be given. The Central Government has appointed Prof. Vipin Shrivastav as the VC of HCU. Prof. Shrivastav was heading the committee that expelled Rohith Vemula and his five colleagues. Protesting against this move, the HOD of Centre of Study of Social Exclusion and Inclusive policy, Prof. Ramdu, resigned from his post. In his resignation, he mentioned that when Prof Shrivastav was made VC as an interim arrangement, the SC/ST Forum had protested against his appointment as he was alleged to have been involved in the suicide of another SC Student Senthil Kumar in 2008. Brahmins have hegemonized the educational institutions of the country. The fact that none of the Indian university was in top 300 of the world is a testimony to their merit. They, anyway, do not care for the respect of the Nation. All they need is their dominance at any cost. We honestly feel that united protest against Brahminical hegemony is the only solution. MULNIVASI ORGANISER 3
Annabhau Sathe â€“ Social Reformer
Annabhau Sathe was a social reformer and writer from Maharashtra, India. Annabhau Sathe was born in the village of Wategaon near Sangli in a family belonging to the Matang community (The community has been identified by the Indian government as a scheduled caste). Poverty had prevented Annabhau from obtaining formal education. His brother Shankarbhau recounts in his biography of Sathe, titled Majhe Bhau Annabhau (My brother Annabhau), that the family members worked as laborers at the site of Kalyan tunnel when it was being constructed. Despite lack of formal education, Annabhau Sathe wrote in Marathi 35 novels, one among which was Fakira (1959). Fakira, which is currently in its 19th edition, received a state government award in 1961. Vaijanta is the remarkable one.
There are 15 collections of defied the ban by renaming Annabhau Satheâ€™s short sto- them as lokanatya. People in ries. A large number of his Maharashtra conferred the short stories have been trans- epithet lok shahir on Annabhau lated into many Indian and as Sathe. Sathe was an important many as 27 non-Indian languages. Besides novels and mobilizer in the Samyukta short stories, Annabhau Sathe Maharashtra movement. He wrote a play, a travelogue on used the medium of powade to Russia, 12 screenplays, and 10 great effect in that movement. ballads (powade in Marathi). Annabhu sathe was the Annabhau Sathe wrote member of Matang Samaj directly from his experiences in Community at Satara and life, and his novels celebrate the Sangli districts of Maharashtra. fighting spirit in their Annabhau Sathe lived a life of characters who work against all destitution. After spending 22 odds in life. Lok Rajya, a years in a Ghatkopar slum, Maharashtra state government Sathe moved to a modest fortnightly, published on house in Goregaon which the November 1, 1993, a special state government provided him commemorative issue concern- in 1968, one year before he ing Annabhau Sathe. The state died on 18th July 1969. Annabhau Sathe decided to government also issued in 1998 a collection of his works bring awareness among the under the title Lokshahir masses against Brahmanism Annabhau Sathe Nivadak which imposed untouchability Sahitya (Selected works of and virtually compelled the Lokshahir Annabhau Sathe). deprived lot to take recourse to To generate social aware- criminal and filthy occupations ness, he organized stage against the British Government performances of powade and which imposed the Criminal tamasha, ethnic dances chiefly Tribes Act and subjected his performed by women, which community to harassment and are popular in rural against the forces of feudalism Maharashtra. He produced 14 and capitalism which exploited tamasha shows. In the late his community and made life 1940s, the then Home unbearable. He used his art and Minister of the Bombay state poetic genius in educating the government Morarji Desai had masses. banned tamasha shows, but Annabhau Sathe courageously MULNIVASI ORGANISER 4
Mulnivasi Bahujan Identity What is identity and why it is important? Identity means who or what a person or group is. Thus identity can be personal or social. Identity is always contextual, it is revealed or constructed in specific circumstances. Socialization plays an important role in identity formation. People can have different identities and reveal those identities in different circumstances depending upon the purpose it serves. Identity has two dimensions: dimension of sameness and distinctiveness. Sameness helps the person to identify with other people with same identity. Distinctiveness indicates uniqueness of identity, no other person or group may have the identity that we have and in that sense our identity is unique. It differentiates us from others. Thus similarity and difference are two sides of the same coin which we call identity. Another important characteristic of identity is, it has two forms. One form is what the person or group has defined about themselves and the other form of identity is what society has defined about that person or group. A person or group carries both the identities simultaneously. And this raises the question as to what is social identity. Social identity attaches a person with certain norms, values, rules, principles of the group with which person
identifies. (This section has been say with pride that “I am borrowed from the book “Social Brahmin or Kshatriya”. It is Identity” by R. Jenkins published because they have chosen those by Routledge, London, 1996). identities for their benefit and What are various prevalent when you choose something, you identities and why correct choose what you like or love and identity is the key for the lib- what is good for you. Thus we eration of all victims of Caste: can conclude that identity of SC/ST/OBC & Religious Mi- particular caste is not good for norities? the victims of caste: SC/ST/ Having understood the OBCs etc. Caste identity cannot theoretical background, let us annihilate the caste which analyse the identity discourse Babasaheb wanted us to work in Indian context. The most for. dominant identity in Indian Another identity which is society is identity of Caste. Dr. used is that of Constitutional BabasahebAmbedkar said in category of SC, ST or OBC by Annihilation of Caste, “Caste is many of our people in social a device used to divide”. So if movement. These are constituwe use identity of caste, it tional categories created for separates and divides us from creating and availing constituother victims of the caste. It tional benefits. These are neutral makes us minority as no single identities-neither good nor bad. caste in India has numerical They are not social or cultural majority. Another problem with identities. They are not what we caste identities is, this identity is want to take pride in or become; not given by ourselves or our they are not aspirational. Another forefathers and foremothers to problem with these identities is us. It is given by those who that though they bring together created caste system for their all individual castes or tribes own benefit and not ours. And under same umbrella of one that is the reason why this category say SC or ST or OBC, identity is degrading, it doesn’t they don’t naturally align or unite give us pride and it is not us with the rest of the populaaspirational. And that’s why we tion outside that category. There keep hiding our caste in many is in fact infighting instigated by social situations because there is ruling (beneficiary) castes to “stigma” associated with “lower further divide these categories caste” identity. Same is not the and further divide us in the case with identity of beneficiary name of subcategorization for castes. They have identities of reservation policy. Readers are “pride”. Brahmin or Kshatriyas advised to read or listen to the MULNIVASI ORGANISER 5
discussion on the issue of sub-categorization, BAMCEF and Mulnivasi Sangh have organized in the past. Since major assault on Caste system was led by Untouchables under the leadership of Dr. Babasaheb Ambedkar, Gandhi and his Congress Party gave them identity of “Harijan” to counter their rising aspirations and pride. And this not only was not liked by our people but also was strongly opposed. We now find that this identity is hardly used and wherever we find its use, we should strongly oppose it. One more identity used for SCs is “Dalit”. It was prominently used first time by Babu Jag Jivan Ram who was coopted by Congress. As per our information, Dr. Babasaheb Ambedkar never used Dalit name for SCs, he mostly used constitutional names. But this identity of Dalit became very popular during Dalit Panthers Movement due to wide publicity by Brahminical media and academia. People never used this identity in their homes in Maharashtra, State where this identity got its boost. Many of us fell into this trap of taking up this identity which has many limitations in liberating us. It doesn’t give us pride. It is not social or cultural identity. It only describes our status that we are “depressed” “downtrodden” or “broken”. It neither identifies who the oppressor is nor does it connect us with the glory of the
past or aspiration about future. loss of life and property to Another problem with this Muslims and Christians and identity is that the word Dalit political and economic gains to though was intended to be used “upper” caste Hindus. for all “oppressed” people in Brahminical forces in India India, in popular parlance it is and outside, have tried to popusynonymous with SCs and larize Hindu identity and created therefore it doesn’t carry the slogans such “say with pride that “sameness” with non-Dalit we are Hindus”. Before 1911 communities. If we have to build Census they used Aryan identity larger struggle by all victims of and took pride in that. They told Caste which are about 85% of Europeans that they also population, Dalit identity doesn’t belonged to superior race - that serve that purpose. Its only is Aryans. (For evidences advantage is it is known identity please read Hindi Booklet in India and abroad because “Mulnivasi Bahujan: Siddhant media and academia picked it up. Sankalpana Aur Vyavhar” Other identities our people in published by BAMCEF). When India use are religious identities they came to know - based on such as Hindu, Muslim, first Caste Based Census in 1911Buddhist, Sikh, Christians etc. that Aryans (Brahmins, SC/ST/OBCs who got converted Kshatriyas and Vaishyas) are in to Buddhism, Islam, Christianity minority (15% of population) and Sikhism to escape caste and if universal adult franchise based oppression in Hinduism comes to India, they will be (read Brahminism) like to use routed out of power, they started these religious identities. There using and popularising Hindu is no problem in using these identity and became “natural” identities in religious sphere. But leaders (e.g. priests) of all when we use religious identity Hindus who are 85% of for social or political purpose, it population. Thus change of isolates us from other religious identity from Aryans to Hindus groups and it makes us minority. transformed them from a We need to know that popula- minority to a majority and helped tion of all non-Hindu religious them retain the power and made groups is about 15% and of them prosperous! On the Hindus is 85%. Pride in religious contrary, SC/ST/OBCs (together identity also creates religious 85% of population) who took polarization which Brahminical Hindu identity with pride forces like and exploit for their remained powerless and poor. socio-political and economic That’s the power of identity. It ends. In recent past, such is worthwhile to mention here religious polarization between that till Aryans started using it, Hindus and Muslims or Hindus the word ‘Hindu’ was not used and Christians has resulted in the with pride and in fact it is a MULNIVASI ORGANISER 6
Persian word that means “defeated” as it was given to all those who were defeated by Mohammedans. It is not found in any of the scripture or religious texts of Hindus. Dr. Babasaheb Ambedkar warns us in “Annihilation of Caste” about the problems with Hindu identity. He writes “the first and foremost thing that must be recognized is that Hindu Society is a myth. The name Hindu is itself a foreign name. It was given by the Mohammedans to the natives for the purpose of distinguishing themselves. It does not occur in any Sanskrit work prior to the Mohammedan invasion. They did not feel the necessity of a common name because they had no conception of their having constituted a community. Hindu society as such does not exist. It is only a collection of castes. Each caste is conscious of its existence. Its survival is the be all and end all of its existence. Castes do not even form a federation. A caste has no feeling that it is affiliated to other castes except when there is a Hindu-Muslim riot. On all other occasions each caste endeavours to segregate itself and to distinguish itself from other castes”. This quotation of Dr. Babasaheb Ambedkar should wake up all those SC/ST/OBCs who fall in the suicidal trap of Hindu identity and make Aryans as their natural rulers. When we call ourselves ‘Hindu’ and Arya Brahmans also call themselves ‘Hindu’, then how will we be
able to distinguish between for annihilating the caste and for ideological friends and foes? And uprooting the Brahminism. Dr. without this distinction how will Babasaheb Ambedkar also talks we initiate sincere efforts about unity of all victims of towards social change? Caste. In his Lucknow speech on What is Mulnivasi Bahujan 25th April, 1948 he advised that Identity? if SCs and OBCs come together, Foregoing discussion takes us Brahminical forces can be easily to the point where we are forced defeated. (For details, readers to think of alternative identity. are advised to read books What identity is suitable for all “Mulnivasi Bahujanvad” and the victims of caste who are 85% ““Mulnivasi Bahujan: Siddhant of Indian population? What Sankalpana Aur Vyavhar” identity we had before Aryans published by BAMCEF) gave us demeaning identities of Founders of BAMCEF Caste and Varna? Available picked up the threads from our archaeological, genetic and liter- forefathers and foremothers and ary evidence suggest that before decided to establish the identity Aryans came, we were original of Mulnivasi Bahujans. Bahujan inhabitants of this land who built word as given by Buddha great Indus Valley Civilization. and Rashtrapita Jyotiba Phule We were Mulnivasis or indig- indicates that we are in majority enous people, whom Iyothee in this country. It gives us Thass and Periyar called Adi- confidence about our social and Dravidians or Dravidians and Dr. political strength. It makes us Babasaheb Ambedkar called reflect on why despite being Nagas. He talked in his writings majority we are poor, powerless about how there were fights and oppressed. The concept of between Nagas and Aryans and ‘Mulnivasi’ was also given by how Aryans destroyed our Rashtrapita Jyotiba Phule. In all culture. Buddha used the term his major works he has stressed “Bahujan” when he said the fact that Arya Brahmans “Bahujan Hitaya, Bahujan came from Iran and Shudra-AtiSukhay”. Buddha knew that we Shudras are Mulnivasis (original were majority and not happy and inhabitants) of this country. The prosperous and that’s why he word ‘Mulnivasi’ indicates that talked about the need for our in this country there are happiness as against only the foreigners as well. It is a wellhappiness and prosperity of known historical fact that minority (Alpajans). In modern Aryans came from outside in this period, Rashtrapita Jyotiba Phule country. But it is not simply the used the term “Bahujan” for all fact that they came from outside victims of caste: Shudras and which matters, as there has been Ati-Shudras. He talked about a long tradition of people such unity of Bahujans against Aryans as Parsis, Greeks, Iranis, Huns, MULNIVASI ORGANISER 7
Kushans, Arabs, Portuguese and the British coming and settling here. Most of these settlers have lived peacefully and in brotherhood with the Mulnivasis and those we had complaints against were chased away from this country. Aryans, on the other hand, came here and through conspiracies and betrayal they took away our fundamental rights and treated us in the most inhuman manner. They erased our original identity and gave us identities such as Dasa, Dasyu, Shudra, Achut, Chandala etc. In his book “Who Were Shudras?” Dr. Babasaheb Ambedkar establishes how three Varna system was converted into four Varna system and proves that earliest labelled Shudras were Aryans and they were the defeated Aryan Kshatriyas in the war between Aryan Brahmins and Aryan Kshatriyas. Most of these wars took place outside India (in today’s Iran and Central Asia) and before the Aryan invasion of India. After the invasion of India by the Aryans, they brought along with themselves the idea of social hierarchy- the Varna system of structuring the society- and they started calling the treacherously enslaved Mulnivasi Bhahujans, as Shudras. (For details read former National President of BAMCEF, S.F. Gangavane Sahab’s Book in Hindi on Mulnivasi Identity: Answers to Critics published by BAMCEF). Our original identity was that of Nagas, thus we are
Nagwanshi. This is our original refused to surrender and identity which was erased by continued to struggle against Arya Brahmans. In his book, this Brahminical supremacy ‘Untouchables’, Dr. Babasaheb were punished by being declared Ambedkar explains how the fifth as ‘Ati-Shudra’ or ‘Untouchcategory of so-called ‘untouch- ables’. Those who completely ables’ was created. He says that refused to live within the during the time of Buddha, due Brahminical system and left this to social revolution against society and went and lived in the Brahminism, Mulnivasis had forests became Adivasis. During become Buddhists. Gautam later period, many people Buddha himself was a Mulnivasi among these groups started belonging to the Sakya clan converting to Islam, Christian(even today this clan is present ity, Sikhism and recently to in UP and Bihar and it belongs Buddhism whom we call ‘relito the Backward Classes). giously converted Mulnivasis”. Buddha was successful in Thus Mulnivasis who were uniting and organizing united at one point, became Mulnivasis because at that time divided into three social groups there was only one group – which can be roughly equated Shudras. However, Brahmins with OBCs (Shudras), SCs learnt the lesson from their (Untouchables) and STs defeat that social revolution led (Adivasis) and numerous by Buddha was possible because religious groups. Thus we find all Mulnivasis were united. that as we go back into history Thus, in order to re-establish the towards our original identity and rigid caste system, after the culture, divisions disappear and counter-revolution led by unity emerges. Pushyamitra Sunga, the Therefore, for us to win the Brahmin, they started dividing ideological battle against Mulnivasis for fear of another Aryans, it is important to revert revolt. to our original identity of Arya Brahmins subjected the Mulnivasi because when we Shudras to horrific violence and don’t know our own identity we terror. They destroyed many can easily become victims of the Buddhist Viharas which had conspiracies. Mulnivasi identity become sites for social change. gives a sense of oneness, They wrote Manusmirti to fraternity and brotherhood codify the caste system and among the masses of this punish those who violate the country divided into SC, ST. rules of caste system. Those OBCs and Converted who surrendered to Brahminical Mulnivasis. It gives us our true supremacy were allowed to and lost Identity back. It remain Shudras but those who reminds us of our ancestors lived outside the villages, Cont. on Page No. 22 MULNIVASI ORGANISER 8
Chandrapur District Convention of BAMCEF BAMCEF organized Chandrapur District Convention on 11th June 2016 at Cchatrapati Shivaji Maharaj Sabhagruha, Rajura. It was inaugurated by Mn. Dharmesh Pusate, Tahsildar, Rajura. He said that after 1980 our people have benefitted due to the reservation policy. After looking at the speed of the movement, the form of social consciousness can be understood. Our people have got benefitted in the worldly and financial forms but were unable to provide the resources required for the movement. Currently we are facing this problem that we cannot pass over our resources to the next generation because we are divided. We are still facing severe problems in the rural areas, he continued. The introductory speech was presented by Mn. M. S. Karmankar (SEC) and it was presided over by Mn. Dhananjay Jhakarde, National General
Secretary, Mulnivasi Sangh. Mn. Dr. P. D. Satyapal, National President, Mulivasi Vidyarthi Sangh, Mn. G. K.Upare, Honourary Secretary, CDCC Bank, Mn. H. C.Sahare, Former National Treasurer of BAMCEF, Mn.. M. T. Sao, CEC, Mulnivasi Sangh were present. Mn. Dr. Satyapal elaborated in detail on the subject. He said that the Brahminical minority cannot bring development in the lives of people in the social and financial terms. He explained about the constitutional rights and nation building with suiting examples. He said that how would we imagine this state as a nation when through LPG capitalists are exploiting the people of this country and in this course the caste system is also getting strengthened. He strongly advocated that the politics of this country should be based on the principles of Phule-Ambedkarite ideology. On the basis of this ideology
only an empowered nation can be built. After the awakening session, Mn. K. K. Shinde introduced the delegates session. It was presided over by Mn. M. T. Sao. The complete session was conducted by Mn. H. C.Sahare and he also guided the cadres on topics to be discussed. The session was further guided by Mn. Dr. Satyapal and Mn. Jhakarde. People belonging to nine tehsils participated in the convention. Mn. Lokshahir Khushal Sao, Mn. Mahendra Sorte, Mn. Dadaji Waghmare and Mn. Rajjivan Waghmare presented an awakening song. This session was conducted by Mn. Diwakar Madavi and Mn.Khandale presented vote of thanks. For the success of convention highly commendable efforts were put by Mn. Pankaj Jangdekar, Mn. Anil Shidam (General Secretary of District, BAMCEF), Mn. Bhimrao Patil, SeawakdasBharke, Tarachand Thul etc.
Mulnivasi Sangh Visited Sunariya Jail A team of Mulnivasi Sangh had gone to Sunariya Jail (Rohtak) on 16th June to meet with Mn. Manoj Duhan. The team consisted of Mn. Amol Vajji, Mn. Pritish Ambhore and Mn. Ajay Geenwal. Mn. Manoj Duhan has been arrested by Khattar government in connection with Jat Reservation Movement and many cases
(including a case of sedition) the caravan of Sir Chhotu Ram have been filed against him. and Babasaheb Dr. B. R. During this visit, Manoj Duhan Ambedkar. Jats should take up told the team that when he is the cudgels against Brahmanabout to get bail in one case, ism. Mn. Manoj Duhan has another case is filed against him. been building consciousness Government does not want him of Jats on the line of Mulnivasi to get free. He also told the team Bahujan ideology for many that all the cases filed against years.He is running an him are false. Moreover, he said organization called Unionist that the Jats should take ahead Mission. MULNIVASI ORGANISER 9
Utilitarian Individualism as a Tool of the Oppressor Ankit Gautam There has been a very old strategy of war that advises the oppressors to divide the oppressed and rule over them. This strategy is very ardently employed by the Brahmins in India. Brahmins being a minority divided the majority Mulnivasi Bahujans into various enclosed compartments of social groups called castes. Minorities always remain collective owing to their vulnerability. This characteristic is also displayed even when the minority acquires the position of oppressor. Despite internal conflicts they always remain collective to keep their position secured. This has also been mentioned by Emile Durkheim in ‘Suicide’ while taking up the case of Jews (he doesn’t take up Jews as oppressors). Similar is the case with Brahmins in India, where they are in the position of oppressor. However, what Brahmins have successfully achieved is the imbibing the individualism with Brahmanism at its core. While most people would argue that individualism is an ideal worth striving for and also argue that even Babasaheb also stressed upon the individual. this brings us to view individualism, which is a secular ideal, from two vantage points and contexts. The vantage points can be of the oppressor and oppressed while the contexts can be a society vertically stratified in a hierarchy
Mulnivasi Vidyarthi Sangh
with closed and sealed compartments and a society based on the the one who also first raises the ideals of the Liberty, Equality, voice for his people. For example Fraternity and Justice. When in India, the emerging middle viewing it from the point of view class of the Mulnivasi bahujans of the oppressor (a likely was expected to be the flag bearer situation in the former contexts of the movement against as mentioned above) individual- Brahmanism but Brahmins ism is the best method to never misused the ideal of individuallet the oppressed mobilise ism to detach the capable and themselves collectively. When- prospective leadership of the ever, brahmins see the mulnivasi mulnivasi bahujans from the bahujans uniting against them, larger social base to be mobilized they start arguing about the loss and ordained them with the of “individual freedom” and the consumerist consciousness of “disregard of individual rights”. self-appeasement. This situation This moral crisis faced by the led to the individual getting oppressed often compels them to detached from the larger base and subjugate to the pressure of the hence more vulnerable to the humanist ideals which they are ploys of brahmins. bound to follow as the modernity Now let us contextualise lays emphasis on the value of individualism in the current individualism and Individual. situation of our society and the When viewing it from the point ideal type that we had taken up. of view of the oppressed, it is one the contemporary Indian society of the supreme humanist ideals is a society based on the blue map to be strived for and achieved. It of vertically graded hierarchy is also justified that any society with the enclosed compartment. that curbs the individual is no In the Indian context, the better than a primitive society. oppressor i.e. minority brahmins This idea is so relished by the have been teaching the lesson of individual because this allows individualism while they the full development of the themselves remaining collective conscience of individual without and thereby maintaining their the bondage of Religious, hegemonic position. What Cultural, and Social norms. The individualism does in a stratified discourse on modernity has laid society as Indian is that in the the onus of safeguarding the name of individualism the individual upon the modern state oppressed detaches the capable and the society as well. However, leadership from the oppressed. an individual, that first is liber- What this leads to is that they fail ated from the chains of slavery, is to organise themselves into a MULNIVASI ORGANISER 10
unified collective monolith but rather end up being freelancers and a form an amorphous collectivity which are always easy to dilute as no individual would like to give in their individual aspirations as “constitution” gives them that right. Individualism in light of a society based on the cardinal principles of Liberty, Equality, Fraternity and Justice is the best type. these ideals imbibed in the people by self-regulation or through an external agency like the constitution is a nightmare for the brahmins. These ideas will lead to the corrosion and erosion of the hegemony of theirs and the ideals propagated by them.
Babasaheb has given the primacy to the individual as the individual is the core of the society and the basic building block of it. However, he aspired for a society best suited for the individual and hence incorporated these cardinal principles of (according to him) Buddhism into the constitution. In his incorporation, he has given the cardinal principles as the prerequisite for the individual to prosper both materially and spiritually. It is the onus on the oppressed to unite into a unified collective monolith to establish a society that allows resources for their individuals to prosper both materially and spiritually.
A DEVELOPED NATION CAN BE ACHIEVED ONLY THROUGH THE IMPLEMENTATION OF CONSTITUTIONAL REPRESENTATION - Mn. B. B. Meshram
(MO Correspondent, Amravati): Amravati District Convention of BAMCEF was organized on 12th June 2016 Public Kapil Bauddha Vihar Social Welfare Charitable Trust, Ashok Nagar, Badnera. The convention started by hoisting the BAMCEF’s flag. Mn. B. B. Meshram addressed the people on the occasion of convention for taking forward the Caravan of phule-ambedkaris. Mn. E. Z. Khan inaugurated the convention. In his inaugural speech he said that discrimination at all levels are man-made. Even in modern scientific age Manu is performing its role very smartly. Instead of implementing the representation policy, the Brahmanical forces are wanting for the review of Indian Constitution. Mn. Govind Chawhan said that there are two kinds of thoughts in society - one the thought of equality & second thought of inequality. Congress, BJP, RSS, Leftists belong to the thought of
inequality. Buddha was the first person who sowed seeds of equality. This thought must be propagated throughout the nation. He also said that the stooges are increasing day by daydue to Puna Pact and because of this our real representatives don’t reach in parliament. Mn. Amol Vyavhare also spoke on this occasion that Dr. Babasahab Ambedkar worked very hard for the implementation of article 340 for the OBC. But the conditions in India at that time did not let the article to get implemented. He said that BAMCEF is the only social organization which is awakening Mulnivasi Bahujan people throughout India. Mn. B.B. Meshram, while delivering presidential speech, said that there are only two school of thoughts in India, one is Ambedkarism & second is Brahmanism. Brahmanism works on the ‘divide & rule’ policy in order to divide Mulnivasis on the basis of caste, religion, race, sex, region, language etc. But Ambedkarism unites all the Mulnivasis & try to give a new vision to the people. He concluded by reminding the last year’s visit of the chairman of world bank to India during which he stated that ‘without the annihilation of caste this nation can never be developed’. MULNIVASI ORGANISER 11
SONIPAT DISTRICT CONVENTION OF BAMCEF BAMCEF organized the Sonipat District Convention successfully on 19th June, 2016 at Vishvakarma Dharmshala, Gannaur, Sonipat (Haryana). The inauguration of district convention was done by Mn. R. K. Poria, Retired (Excise and Income Tax Dept) and Mn. SP Kalshon (Chief Manager, UBI). The convention started with the Moolnivasi national song and taking Vow of Commitment and Dedication towards the PhuleAmbedkarite movement. The introduction of the subject for the first session "Politics based on PhuleAmbedkarite Ideology can only build a developed Nation" was given by Mn. Kuldeep Bedi (treasurer and S.E.C. member, BAMCEF, Haryana Unit). Chief guest Mn. Kalshon; in the opening speech told the audience that Babasaheb Ambedkar had the solution of all our social, economical and political problems which are cuased by Bramanic Mindset prevailing in the society. Recently Dr. Amartya Sen in a lecture in the UN and World Bank's Chief Kim Jong Young have also endorsed Baba Saheb's conclusion that Castiesm is the root cause of India's underdevelopment. Castiesm generates AntiNational feelings of animosity amongst citizens. Mn. Kalshon prooved that as per the statistics of NSSO; major development (82%) happened in the Urban
areas through bypassing dinator, Balvikas Public School, majority of Moolnivasi Bahujans Panipat) told that our Harrappa living in villages. The ruling and Mohanjodaro civilization is parties know this but do not want most ancient and was most to focus on rural development in advanced among all the real sense but show to urban civilisations of that time and people that we are developing people from different countries very fast. Majority of malnour- craved to come to India. That is ished children of the world live why Aryan-Brahman came from in our country. He also told about outside as attackers and double standard being played cunningly conquered our land. in taxation policy. Babasaheb Aryans had horses with them and emphasized there should be they were habitual of fighting progressive taxation in the wars as compared to our country. But the ruling parties Moolnivasi people who were give a tax benefit of about Rs. 6 peace loving. Aryans set-up their Lakh crores to the richest people rule over 1700 years of war and whereas no exemptions are given struggle with Moolnivasis of this to poor farmers who are land that are todayâ€™s SC/ST/ compelled to commit suicide. He OBC and converted Minorities. emphasized that people should Today Aryan-Brahman claim that be educated about Rashtrapita they live here since more than Phule and Babasaheb 15000 years. We ask them if they Ambedkar's Ideology so that the could not establish Brotherhood politics based on Brahminical even after 15000 years then how Mindset should come to an end it could be possible now. So there and nation could be developed is fundamental difference in in true sense. Ideology of Moolnivasi Bahujan Mn. Panchal spoke to people which was basically similar to about the struggle of Mahatma Buddhism but opposite to Phule and Dr Ambedkar in very Brahmanism. Later on Muslims adverse conditions and asked had better war-technique than people to learn a lesson to Aryans so they ruled over India. organise our other Moolnivasi There was also a secret Brethren to change the present agreement between upper caste social system based on Muslims and Arya Brahmans that inequality. He appealed to Muslim should not disturb the youngsters to focus on their caste based social structure in studies; like Baba Saheb did India. and after completeting their He also said that the education they should contribute Brahamans created false history for social awakening. of prominent caste of SCs OBCs Mn. Harish Kashyap (Coor- and STs and created Hindu saint MULNIVASI ORGANISER 12
like Valmiki to separate them from their other SC brothers. Our forefathers felt the pain of our Moolnivasi Bahujans. Jyotiba Phule opened Schools for SCs and OBCs in the 1848 when Karl Marx was writing Das Capital. Phule also founded Satya Shodhak Samaj to educate and organise Moolnivasi
Bahujans. But to counter him a Brahman Moil Shankar Tiwari alias Swami Dayanand Founded Arya Semaj to propagate Veda based education maintaining the caste based inequality. So whenever Moolnivasi people tried to get out caste system, Brahmans created a counter system to sabotage their effort
to organize. Mn. Poria said that today our moolnivasi samaj is suffering from inequality on social, economic and political aspects. Our society is not equal. The convention concluded with group discussion and valedictory note was given by Mahender Singh, Sonipat District President.
BAMCEF Jhajjar District Convention was Organized Successfully The programme was organised on 19th June at Gorraiya Tourist Complex, Bahadurgarh which was inauguratedby Mn. Jagbir Kalsanof Haryana Education Department. He said that “I am very much impressed with the hard work, scarifies and devotion of cadre of BAMCEF. Mr. Mangatram Tanwar said thathis mother and father are in hospital but he gave priority to the programme. District President Azad Chopra’s father is also severely diseased but they prioritized the programme instead and made it a success. I am very pleased to see Gen. Secretary Mr. Punia’s devotion who is also going through sickness. I take my hats off to these hard working people.” He alsosaid “Even after 69 years of independence, India could not become a developed country because of the people who have been enslaved by the brahmnical mind-set of the ruling parties are not working in accordance to the constitution. Although Dr. Babasaheb has included every possible provision for our nation
to become developed.” ity, make this country a District General Secretary developed nation? We used to Mr. Satish Mehra qouted read the story of two hungry cats Babasaheb’s warning that no fighting and how a monkey matter how much the benefited to eat entire bread exceptional the constitution is, taking privilege of the fight. Even if the authorities responsible for the deprived peoplewho are now its implementation are not sin- enjoying the benefits of the cere then it will fail. Babasaheb’s constitution, are not working for fear has become a reality today, the issues of society, have done every corner of the country nothing for the society and are issobbing for justice and the betraying their society. corrupt people have hollowed Brahminical forces have captured this country. Constitution gives all resources bymaking mulnivasi responsibility of imparting bahujans to fight amongst themeducation, proper health and selves like cats. Only the employment to the government constitution is left, if they but the common people can’t continue fighting like this with avail any of these three. A their own people, the day is not developed nation can be made farwhen Brahmnism will eat the only with the proper implemen- constitution too. Then we will tation of constitution. Our have to face slavery instead of mulnivasi legends struggled developed nation. So the cadres against inequality and tried hard of BAMCEF and Mulnivasi to establish equality based Sangh, put your full power to society, Babasaheb did it with his spread Phule-Ambedkarite hard efforts inthe form of ideology because only this can constitution. Indian constitution unite us and our society and help is based on equality, liberty, in developing the nation. Other fraternity and justice. speakers like Mn. Anand Parkash To provoke thinking, he Solanki, Mn. Sushil Chopra and asked why would Brahmnical Adv. Suman Tanwar put their people, the follower of inequal- thoughts on the subject. MULNIVASI ORGANISER 13
The Development of Bahujans is Possible only by Uprooting the Inhuman Brahmanical System - Mn. J. H. Chavan (MO Correspondent, session, Mn. Mansoor Aizaz Samaj? When we attend many Yawatmal) : Brahmanical Josh (Member, Urdu Sahitya programme regarding Phulesystem denies the human Akademy), Mn. J.H. Chavan Ambedkarite ideology, we values and it has and Mn. Ganorkar spoke on the should ponder over how we give our time to these divided Mulnivasi Bahujans into Yawatmal District Convention programmes? What we listen and understand, thousands of we take the same to castes. After dividsubject “A developed nation society. BAMCEF is doing the ing them, this system has established itself in this can be achieved only through a work of awakening at national country for thousands of years. politics based on Phule- level. It is preparing cadres to understand the immediate By uprooting this system only, Ambedkarite ideology”. In the inauguration session, problems and future problems. the development of Bahujans is possible, said BAMCEF’s Chavan furthered that He asked people to participate Maharashtra State President Brahmanical system kept SC, actively in the BAMCEF’s ST, OBC and Converted mission of social transformaMn. J. H. Chavan. The Yawatmal District Minorities away from tion and take it to every village Convention was organized economic, social, educational, of Yawatmal. Second session’s subject on 29th May at Dr. cultural and political powers. Babasaheb Ambedkar Sansk- But Mulnivasi Bahujan Samaj was – ‘The social transformarutik Sabhagruha, Vaishali is not aware of this fact. Now tion is possible only by giving Nagar. Chavan was speaking they are ready to come together priority to the organizational on this occasion. This due to the caste feeling with activities’. This session was convention was inaugurated by higher-lower consciousness. presided over by Mn. Ganorkar. Mn. A. B. Ingole (Retd. Prof., Because they do not have the The delgeates present in the Nehru Junior College, recognition of friends and foes, convention were organised in Savargaon, Yawatmal). Mn. they are behaving with their groups for discussing subject. Arun Godghate (President, enemies friendly and opposing The subject was introduced by Raigarh District, BAMCEF), their friends. BAMCEF is Mn. Arun Godghate and reMn. Ganorkar (CEC Member, trying to bring them together for spective group leaders preBAMCEF), Mn. Dhananjay making a Mulnivasi Bahujan sented the discussions of their Jhakarde (National General Samaj. Mn. J. H. Chavan made groups. At the end of the Secretary of Mulnivasi Sangh) an appeal for the contribution programme, Mn. Narendra Bhandarkar presented vote of and Prof. Sachin Gaikwad in these efforts. Mn. J. H. Chavan explored thanks. All the BAMCEF and (General Secretary,Maharashtra State, BAMCEF) were with questions – what should Mulnivasi Sangh cadres of the also present in the convention. we do for ameliorating the district contributed for the In the second awakening problems of Mulnivasi Bahujan success of the convention MULNIVASI ORGANISER 14
Bhandara District Convention of BAMCEF was held successfully (MO Correspondent, Bhandara): BAMCEF organized Bhandara District Convention at Indralok Sabhagruha, Nagpur Road on 19th June. The subjects put for discussion in this convention were – 1. The developed nation can be achieved only through a politics based on PhuleAmbedkarite ideology; 2. The social change is possible only by giving primacy to organizational activities. The Mulnivasi Bahujans of the Bhandara district participated in the convention actively. They also got inspired by the speeches delivered to contribute by all possible means in the in the convention by invited guests and decided Mulnivasi Movement.
BAMCEF Thane District Convention (MO Correspondent, Thane): BAMCEF organized district level convention at Thane on 19th June 2016. The convention was inaugurated by Brigadier Sudhir Sawant (Sanvidhan Morcha). The chief speakers in the convention were Mn. D. A. Dalavi (OBC SevaSangh), Mn. Pradeep Bansode (BAMCEF), Mn. Suresh Brahmane (President, Thane District, BAMCEF) and Mn. Satish Shegaonvkar (Secretary, Thane District, BAMCEF). For the successful organization of this convention, Mn. S.C. Dohare, Mn. Mahendra Dahiwale, Mn. Dhammapal Waghmare, Mn. Vishal Gaikwad etc. made many efforts.
BAMCEF’s TWO DAYS TRAINING CAMP IN DELHI (MO Correspondent, Delhi): A two days training camp was held on 11th and 12th June 2016 at GadhwalBhavan, Karol Bagh. Training was imparted by Mn. Daya Ram (Former National President, Bamcef) to the cadres of BAMCEF and Mulnivasi Sangh. Cadres were introduced about various spheres of the movement: Discipline is the guiding force of organization; Change in the social system is the first and last aim of BAMCEF; Analyze the past, understand the present and build the future; Sensitize the feeling of ‘pay back to society’ among the intellectuals of Mulnivasi Bahujan Samaj;
Make the movement of Mulnivasi Bahujan Samaj self-sufficient; Establish the Mulnivasi identity; Jati System is the reason for social and educational backwardness.
Balbharati invited Mulnivasi Sangh for a Meeting Maharashtra State Textbook Board is also under accusation MO Correspondent (Pune): Mulnivasi Sangh has been protesting throughout Maharashtra against the Maharashtra State Textbook Board and Balbharatifor putting wrong history in textbooks. After this, Balbharati invited Mulnivasi Sangh for discussion on the matter with 10 delegates. However, even before getting the discussion getting on the director of Balbharati and history committee, Mr. Sadanand More, left the discussion on the excuse of some technical reasons. According to Mulnivasi Sangh, the 6th standardâ€™s history textbook contains many shortcomings which are being taught to students. Mulnivasi Sangh wanted these shortcomings to be done away with. When Balbharati invited for a meeting on this matter, 10 delegates from different districts had arrived at the decided place. Delegation
asked whether the discussion could achieve something without the presence of members of the subject committee, writer and study group? Over this question, Mr. Sadanand More and JyotsanaHardikar asked whether the meeting should be adjourned and left the meeting. This unacceptable behavior was condemned by the Sangh. Mulnivasi Sangh has asked the Balbharati and Maharashtra Textbook Board for a discussion
over this matter in coming 10 days with the presence of members of the subject committee, writer and study group. The delegation consisted of National General Secretary of Mulnivasi Sangh Mn. Dhananjay Jhakarde, CEC Member of Mulnivasi Sangh Adv. Rokade, State President of Mulnivasi Sangh Mn.Raju Kamble, State General Secretary of Mulnivasi Sangh Mn. Vijay Wankhede, Mn. P. S. Chopade, etc.
BAMCEF organized a Cadre Camp at Jaipur (MO Correspondent Jaipur): A cadre camp was organized by BAMCEF at Jhotwada, Jaipur on 12 June 2016. Mn. Amol Vajji addressed the gathering in this camp. He presented the movements carried out by Mulnivasi forefathers right from the period of Indus valley Civilization upto BAMCEFâ€™s formation. He also asked people for contributing in the Mulnivasi movement which is being carried out by BAMCEF
and MulnivasiSangh. Pooran B. R. Sabal, Ravi Kumar etc. Chand Verma (State President, made efforts for the successful Rajasthan, BAMCEF), P. D. organization of this cadre camp. Dheekwal (Former State President, R a j a s t h a n , BAMCEF), Pawan Bahujan (State President, Rajasthan, Mulnivasi Sangh), Gopal Krishnan Narolia, Heera Lal Verma, MULNIVASI ORGANISER 16
We Need to Move Forwards with Proper Attention, Self-control and Patience A joint meeting of Punjab state units of BAMCEF and Mulnivasi Sangh was organized on 29th May in Dr. Ambedkar Park, Palahi Gate, Phagwara, in which new executive committees of BAMCEF and Mulnivasi Sangh for Punjab State were formed. The meeting was presided over by Mn. Suresh Dravid, CEC Member, BAMCEF. On this occasion, the state coordinator of Punjab, Mn Suresh Dravid talked about the importance of the concept of group in human history. From the beginning of society, humans have been living in one or another form of group. Some scholars are of the opinions that groups were formed primarily because of the safety and security purpose, while some say that necessity was behind the inception of group formation among the humans. Some scholars have cited the human nature of cohesion as the reason for living in groups. However, all the above reasons are vital for grouping and socialization process. The moment a child is born, it is made a member of the family, which can be termed as a group; wherein its parenting and socialization is done. There are present social relationships in all social groups; but with all social relationships social groups are not formed. This means that presence of social relationships is not a sufficient condition for
- Suresh Dravid group formation. Cooperation is necessary for group formation. masses starts brooding. We have had great The kind of organization that we are making requires 100% forefathers like Nanak Chand association of Mulnivasi Rattu born in Punjab. He wished Bahujans. We have a hard task that he could give some years from his life to Babasaheb so and challenge at our hand. We say that we are social and that the mission of his life could we run a social organization. be accomplished. He was very When our forefathers lived dedicated and devoted to together, always work together. Babasahebâ€™s cause. Punjab has There were public granaries, been the land of great people. there was peaceful coexistence It boasts of the history among them. Their blood runs in of struggling for humanity, our veins; so the jealousy which fraternity, brotherhood and is increasing among us, the compassion. The warriors of Mulnivasi bahujans due to Punjab have always opposed the Brahmanical influence, must be injustice and oppression. Babasaheb has elsewhere stopped from growing. Jealousy and ill feelings are not the mentioned â€˜unity is almighty; solution to the problem that is at one should understand it before our hands. We need to stop it is too late.â€™ Today, we need infighting as this impedes our to follow those words of mission. It is the responsibility Babasaheb and establish unity of us, the Mulnivasi Bahujans, and remove all kinds of hurdles to eliminate such infighting and that come in the way of achieving unity. Our society is work for our cause. We need to ponder over the not ideal or complete and hence, situation that our society so many oppositions and has been deteriorated today. struggles. We are not even in Mulnivasi bahujans are organiz- state to strike to achieve the ing programs not for society of our ideals. We need to enlightenment of the masses but move forwards with proper for self-fulfillment and to show attention, self-control and patience. The process of organioff. Also we need to take care of zation and dissolution is today not taking our enemies as our running hand in hand in society. allies or friends. It so happens At first, it seems that the process that we often neglect the work of struggle distances individuals of our fellow Mulnivasi brother from the society and hence it for the cause and fail to help. appears as dissolution but then This short coming ought to be it is an essential social process. corrected as the mistrust of the It is an essential aspect of MULNIVASI ORGANISER 17
cooperation. At the root of the struggle there is another struggle that goes on between the interests and self-interests of individual and group. When the two collide, there is a conflict that arises. When our interests become one, our understanding becomes one, so does our aim. In fact, the form of this conflict would change. This would be fruitful and satisfactory, selfconfidence, increased brotherhood and cooperation. Our conflicts must not be hindrance in our cause and they need to be sorted out skillfully and efficiently. One might not be able to find absolute equality among individuals of society. Every individual differs from another in nature, personality, mentality, inspiration and ambition. In such situation, conflict is bound to occur. We need not be bothered with such conflicts and carry on the legacy of PhuleAmbedkarite movement. There is one single definite goal of every member of our organization that binds us all together. Our goal is great and we are not the selfish ones. Some people opine that the humans are competitive by nature. It is in this process humans learn. Learning is an outcome of this process. We have to learn more and more and put our best in front of our society. There should not be any ill-feeling that emerge. Competitiveness ought to be made a part of socialization and cooperation.
It is one of the aims of idea of groupism as it leads the socialization that people act fraction. Today the thinking and same in the same situation. The perception of society about behavior of an individual is BAMCEF has changed and they often regulated by society are understanding it. through norms and values. It is heartening that the Socialization is also a source of friends from Punjab have vowed inspiration. It inspires people, to show the presence of the also, to act according to the organization in every nook and decorum. corner of the state. There is a Also, we are social and we growing sense of belonging with need to present ourselves as BAMCEF in society, and this social organization. We must try sense of association strengthens not to fail in presenting us to move towards our goal. ourselves as social. Socialization The organization is being also teaches us about social accepted by the masses with roles and responsibilities and zeal and enthusiasm which behavioral mechanisms. Every boosts our confidence. The society, nation, or organization cadres of BAMCEF have found strives that the members behave many solutions while struggling according to the accepted on many fronts and are leading standard of norms and values of the society with brave hearts and the respective collectivity as the strong mental strength. welfare of theirs’ lie in it. Babasaheb once advised that We need to take into account ‘labor and more labor; there is all kinds of necessities and no substitute for hard requirements of an organization work’.You should not be and society, and accordingly disappointed because our people prepare and train qualified in some villages are suffering, or persons. Therefore, we have to bearing pain. We have to do our keep this simple and easy for the work rigorously and take society and organization. decision to be united. There is We must not reflect that no need to be afraid of any we place person above difficulty in this country. organization. The organization The organization is working that we are all a part of today in more than 21 states. The is not the property of any Phule-Ambedkarite message is individual person but rather a being spread across the globe. collective effort of over a long BAMCEF has provided with an time. It is for the welfare of identity of self-respect cutting the Mulnivasi Bahujans. We across region and religion. I are organized, democratic and wish that all the members of the institutionalized to uproot the Punjab unit will work towards spirit of inequality and superior- making BAMCEF’s movement ity. We need not entertain the a success in Punjab. MULNIVASI ORGANISER 18
STRUGGLES BETWEEN IDENTITIES
About the Author: Kamal Kishor Katheria was born in 1957 and completed his M.A. in Philosophy from Lucknow University. He is serving as IRS officer in Delhi. He has produced several books and scholarly works before this. His works have been translated in several languages. The present book under discussion has been originally written in Hindi. The name of the book is “Asmitao ka Sangharsh: Bhartiya Sanskritika Punarlekhan” and for the purpose of writing this review we have translated its name as “Struggles of Identities: Rewriting the Indian Culture”. The book has been published by Vani Prakashan. It has already been translated in three languages and it will be translated in more languages in the near future. BAMCEF also has translated this book in Punjabi, Kannad, Gujarati etc. The forward and the introduction of the book have been written by Dilip Mandal and Ramnika Gupta, respectively. About the Book: The title of the book reveals a lot about its content. The sub-title “Rewriting the Indian Culture” explains that the author has reworked on the facts and re-examined the historical context of Indian sub-continent. The acculturation of India has been dominated by Aryans and their version of history has been imposed on rest of the indigenous population of the
country. In the foreword, Savarkar argues that in every written by Dilip Mandal, it is Hindu the pure blood of that mentioned that the present powerful caste is flowing which authors of history are facing was emanated in the ancient challenges in writing historical Vedic times. By doing this he accounts as Indian mythological tried to bring all the shudra and traditions never used to record atishudra under the umbrella of events. Due to the gaps found in Hinduism. the archeological facts and other The present umbrella of sources, the story of ancient Hinduism has been prepared by India to the present cannot be Savarkar which also included established. As a result, it is not Jain, Buddh and Sikhs. Savarkar always possible to write history and his followers imagined an in the unorthodox manner independent Hindu nation. In its keeping Mulnivasi in focus. I furtherance, thinkers like believe that the book we are dis- Golwalker helped in deepening cussing is the most resourceful the rift between the Muslims and best argumentative work and Hindu. While proving that produced by K. K. Katheria. The everyone who is not practicing book has the potential to Islam and Christianity is a Hindu, challenge any best intellectual they faced a problem to work on history of Aryans and establish evidences on the Indian culture. identities of Aryans and Sindhu Katheria starts the journey by civilizations. Katheria brings out taking the caravan from the rise the facts from the archaeologiand development of present cal survey and extant ancient movement of Hindutva. Citing texts, analysed them and argued heavily from the writings of that the battle between the Savarkar, Katheria discusses the population of Sindhu civilization rise of the concept of Hindutva. and that of Aryans was very This is important to discuss in the intense that continued for several present context because then years. In order to establish their only reader will get an idea about authority, Aryans composed the backdrop in which Hindutva texts which talk about the enmity has risen in the country and its between the two, the urge to continuation from the culture of destroy them and the desperation Aryans. In the pre-independent to maintain their authority while India, the idea of Hinduism enslaving the Mulnivasis. originated in order to oppose Katheria highlights these endeaMuslims and Christians, and the vors and take the reader further ruling class knew that they are in this caravan from Sindhu very less in number. In the efforts civilization to the commenceof outnumbering the Muslims, ment of Hinduism. He outlines MULNIVASI ORGANISER 19
the tussle of proving the identities of Mulnivasi as Hindu while keeping them in the position that is equivalent to slaves. He diagnoses the Hindu culture and argues that caste system is its foundation. Ending the inner conflict of the reader Katheria puts together the facts of archaeological survey and Rig Veda, and differentiated between the nature of civilization and physical appearances of Aryans and nonAryans in India. For example, the struggles between Aryans and Mulnivasi-Anaryas have been embedded in the texts of Rig Veda as â€œwe are all surrounded by Dasyus from all the four directions. They are not humans. O Ripudman! Kill them. Destroy the community of Das.â€? Likewise, there are various instances in Rig Veda about this struggle and Katheria through his textual analysis produces evidences that the Das community is the population of Sindhu civilization and such combats let them formulate the division of population amongst themselves and the conquered Mulnivasi. The book continues its journey from laws and texts of SmritiKal (the age of oral traditions) to the present scenario of Hinduism. Further textual analysis and different kinds of evidence tell us that Hindu society can never provide social justice, equality and freedom to its people. The most important reason behind this is Hinduism which is based on
systems of Varna and that gave in Hindu society. As for birth to 6000 different castes. thousands of years, all In the series of events, prosperities, facilities and power Aryans kept the history opaque, were concentrated at the hands so that the rulers may rule of a few and other menial jobs indefinitely but minute details and labour were in the hands of present in their own texts gave shudra-atishudra. Thus, the scholars like Katheria a window present system of reservation has to expose the crime of at least improved economic destroying historical truths of conditions of a few. Going Mulnivasis. The present situation through these debates, Katheria has been complicated by argues that the basic principles various scholars to counter the of democracy are actually against increasing consciousness of the basic premise of Hinduism. Mulnivasis. Katheria then takes The final stroke of Katheria is up the debate of class and race that he brought forward the of the preset context. In this politics of appropriating SC, ST process, Katheria discusses that and OBC while committing the leftist group of India has said heinous crimes against Muslims many times that caste is a form and Christians. of class and tried to confuse A well spread message that people. Prof. Ramiah (TISS) Hinduism is a liberal belief has examined it and wrote that in been dissected by Katheria and West Bengal (which has been he nullifies it by citing the ruled by CPI(M) for over a increasing crimes and pogroms decade) communists do not against Muslims and Christians, believe that caste system exist in massacre of SC and ST commutheir state (ruled by CPI(M)) and nities in different parts of the fosters that only class struggles country, and continuous illare present. This is the reason treatment and pervert attitude that the crimes and discrimina- under the political agenda of beef tions based on caste have been ban and gharwapasi with the least reported in the POA Act and Bahujan Mulnivasis. All these mostly reported under IPC. As a events point out that the Hindu result, most of these cases remain society is a very violent society. unsolved. Thus, we come to This has been proved in the first know that caste system has half of the book through the always been a social and attacks of Aryans. Eventually, political systems, and today it is Katheria talks about some used for different political confusion spread in the society strategies. through the culture and Katheria seriously examines maintains that whenever Hindu and answers many important ruling class is afraid of losing questions like that of reservation their authority and political policy and says that it is not new agenda, they will set out MULNIVASI ORGANISER 20
pogroms and attacks on Mulnivasis. Gap in the Book: In the seminal work written by Katheria, the author seems to present the struggles of different identities of the Indian subcontinent. However, he focused and argued in great detail between the two identities visà-vis Aryans and non-Aryans. Unlike the name suggested “Struggles of Identities: Rewriting the Indian Culture”, the author did not mention the struggles and feuds amongst the non-Aryans or the Mulnivasis of India. He provided the reason for their division amongst themselves and lack of unity in the community of SC, ST and OBC. Taking the reader in this journey from ancient India to the present, the author unfolds the hidden facts which were not discussed in the cultural and historical context of India as they reveal a lot about our forgotten past. Author reflects on those facts and presents the argument in such a way that every information becomes a building block of a bigger story. In this motive, he discusses the points which are woven with Vedic philosophy and the texts born out of it, and misses other philosophies of that time which
were either atheistic or have materialist orientation. The facts that these philosophers resisted altering their views, so, they were killed and the books were destroyed. This might give an idea that Mulnivasis were not only engaged in continuous physical battles but also in intellectual wars against the powerful lawmakers of Aryans. The book misses the intellectual battlefield between the identities of Aryans and non-Aryans. Nevertheless, this book exhibits arguments which help the reader in knowing the Indian historical and cultural perspectives of SC, ST and OBC. Importance of the Book: The substantial part of the book is the revisiting of history and come up with the arguments for writing the ancient occurrence in the unorthodox manner. Book deals with the challenges of Hindu society to become a nation as it lacks the feelings of togetherness, belongingness, freedom, brotherhood and fraternity. Katheria cites from Rig Veda, Manusmiti, GautamSmriti, scholarly texts, leader like Mr. M K Gandhi, scholars, etc. to establish evidences that in the Hindu texts these feelings are lacking as they are formulated to enslave and
divide the human society. Reader may understand the present context of Hindu politics in a better way, after going through the historical underpinnings of ancient India written by the author. This book is important for the missionary Bahujan Mulnivasis who are struggling to establish their identities in the chaos of lies. As all the historical and cultural facts were either destroyed or kept hidden and in place of which Hindus gave them mythologies and untruth creations in order to destroy their identities. In this process, Katheria analyses their evidenced andthrough a thorough textual analysis, he revisited the Indian culture to give a strong BahujanMulnivasis and it can prove very productive for the non-Mulnivasis as well. This book can demolish much confusion. At the end, Katheria’s work is the proof of his strong intellectual capabilities. His argumentative nature of writing proves that he is well versed with minute details of his subject. This book is a worth reading for all the sections of societies. His work may provide us with solutions of nation building and lack of freedom, brotherhood and fraternity in Indian society.
The intellectual class is the class which can foresee, it is the class which can advise and give lead. In no country does the mass of the people live the life of intelligent thought and action. It is largely imitative and follows the intellectual class. There is no exaggeration in saying that the entire destiny of a country depends upon its intellectual class. If the intellectual class is honest, independent and disinterested it can be trusted to take the initiative and give a proper lead when a crisis arises.” - Babasaheb Dr. B.R. Ambedkar (BAWS Vol. 1, P. 71) MULNIVASI ORGANISER
Cont. from Page No. 8
who had established a rich civilization on this earth. It gives us and our people the pride and confidence in being able to rebuild our society on the same principles of equality, liberty, fraternity and justice which have been the principles of Mulnivasi Bahujan Samaj in the past. It also tells us that there are foreigners still present in our country and that we should be
constantly aware and alert about this fact. It reminds us not to leave any scope to our enemies to infiltrate and thereby sabotage our movement. It leaves no scope for our enemies to create any confusion among us. Concept of MulnivasiBahujan clearly segregates the 15% oppressor rulers against the 85% oppressed. It counters Brahminism and seeks to annihilate the monstrous caste
system, the tool used by our enemies to enslave us for thousands of years. (Readers are advised to read former National President of BAMCEF, S.F. Gangavane Sahabâ€™s Hindi Book on Mulnivasi Identity: Answers to Critics published by BAMCEF to get detailed answers to some questions and concerns on the concept of Mulnivasi Bahujans).
Corner Meetings for Convention in Chikhali City (MO Correspondent, Chikhali) : While being on the way to Amravati District Convention to be held on 12 june 2016, a meeting was held in Chikhali City which comes in Buldhana District. This meeting was heldon 11 june 2016 in the presence of State Executive Member of BAMCEF Mn. Rajesh Gawai and Former Maharashtra State president Mn. B. B. Meshram addressed the gathering in meeting.A thorough discussion was carried out with regard to the Mulnivasi Bahujan movement. Mn. B. B. Meshramanswered all the questionsvery dexterously of the people gathered in the meeting. This meeting was organized at the residence of BuldhanaDistrict President of BAMCEF Mn.Anant Raut. For this meeting, Mn. Raju Gawai, Mn. Bhimrao Gawai, Mn. Revat Surase, Mn. R.B. Jadhav, Mn. N. N. Gawai, Mn. P. V. Talware, Mn. S. K. Bhandare, Mn. U. A. Waghmare, Mn. C. A. Ambhore,
Mn. S. P. Jadhav, Mn. S. S. JagdevJadhav, Mn. Rahul Jadhav, Mn. A. S. Nirale, Mn. A. Gawai, Mn. Satyajit Ingale, Mn. B. Rahul, Mn. S. B. Paithane, Pravin Kharat made efforts for Mn. B. C. Hiwale, Mn. V. A. organising this meeting. Vayal, Mn. Surendra Gawai, Mn. Third corner meeting Dnyaneshwar Gaikwad, Mn. was organized at Samajik S.W.Kharat, Mn. A.R.Kharat, Sabhagruha in Bhimkranti Nagar Mn. PradipPaithane, Mn. Vinay on 11th June. Mn. B. B. Bidare, etc all these members Meshram emphasized on the made efforts. At the end of the need of solidarity and unity. It meeting, District President appears that slaves are getting AnantRaut gave vote of thanks. habituated with the slavery. Second corner meeting was Hence, they are not feeling the organized at the residence of Mn. need of revolution. The condiS.T. Sontakkeon 11th June. Mn. tion of education is being deteB.B. Meshram elucidated many riorated. He concluded that soimportant aspects of the ciety will never be developed Mulnivasi movement to people without annihilation of caste. in this meeting. He said that cad- Mn. Ashish Jadhav, Mn. Kapil res must work actively in orga- Ghevande, Mn. Sanjay Ingale, nization. Everyone need to en- Mn. Pravin Jadhav, Mn. sure his/her own activeness. For Samadhan Aaraakh, Mn. Pratap this we have to be cadre-based Bhamborde, Mn. Ganesh ourselves. After this, people en- Aaraakh, Mn. Bhagvan quired about some things regard- Ambhore, Mn. Vijay Shirshath, ing the movement. Mn. B. B. Mn. Pundalik Dongardive, Mn. Meshram gave the pertinent an- Dipak Jadhav, Mn. Samadhan swers of all the questions. Mn. Kharatetc made efforts for Aayushi Sontakke, Mn. Aditi orgaising this meeting. Sontakke, Mn. Anil Gawai, Mn. MULNIVASI ORGANISER 22