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Editor-in-Chief: Prem Kumar Chumber Contact: 001-916-947-8920 Fax: 916-238-1393 E-mail: [email protected], [email protected] VOL- 12 ISSUE- 44 January 13, 2021 California (USA) www.ambedkartimes.com www.deshdoaba.com Babu Mangu Ram Mugowalia Ji and Babu Mangu Ram and Emancipation of the Dalits Babu Mangoo Ram Mugowalia, a renewed revolu - justice we expect from the Birth of Dalit Movement in Punjab tionary and founder of the Ad Dharm movement in those who are the butch - Prem K. Chumber Editor-In-Chief: Punjab whose birth anniversary falls on 14th Jan - ers of Adi race. Time has Desh Doaba & Ambedkar Times uary 1886, sets a clear agenda for the emancipa - come, be cautious, now Punjab has the distinction of being the only state tion and uplift of the Dalits. The agenda was: to the Government listens to in India where caste based social exclusion was di - restore the lost indigenous religion of the sons of appeals. With the support the soils in order to provide them with a sense of of sympathetic Govern - luted because of the long spell of Muslin rule on self-respect and dignity. The method to achieve this ment, come together to the one hand and the most appealing egalitarian agenda was: cultural transformation and spiritual save the race. Send mem - regeneration. Mangoo Ram was not in favour of bers to the Councils so Prof (Dr.) Ronki Ram philosophy of Sikh faith and its grassroots impact Dean (Faculty of Arts), embracing any other existing religion including Bud - that our Qaum is strength - on transformation of the life of downtrodden, on Shaheed Bhagat Singh Chair Professor, dhism. He was in favour of strengthening the Ad ened again. British rule Panjab University, Chandigarh (India) the other. However, caste and its resultant social Dharm (the original) religion of the indigenous, pre should remain forever. E-mail: Mob: +91-9878682160 negativities never ceased to torment the major sec - Aryan people of India. His views on Hindu religion Make prayer before God. tion of the society. Caste discriminations in Punjab were very clear. He was of the opinion that since Except for this Government, no one is sympathetic Dalits were not born Hindu where is the need to towards us. Never consider us Hindus at all, re - were/are more material in nature than social as in leave that religion member that our other parts of India. Prejudice takes precedence and to embrace religion is Ad over pollution in Punjab. However, absence of pol - some other one. Dharm. lution does not mean that Brahminism social order Mangoo Ram Mu - The way, gowalia was of the leaders of Ad is alien to it. On the contrary, it thrives under new the opinion that Dharm chose to re - structures of social subordination entrenched in the pre Aryan store dignity and material deprivation of Dalits in the state. Material people/the sons of freedom to the un - the soil/Achhuts touchables was to depravation of the downtrodden in the state was had their own in - completely detach reinforced by the customary laws of Razat-Namaas dependent religion them from Hin - and the Punjab Land Alienation Act of 1900. that was forced duism and to con - Along with many other non-agricultural castes, into oblivion under solidate them into the cruel and op - their own ancient Scheduled Castes people were historically deprived pressive rule of religion - Ad Dharm the right to own land. This restriction made them the alien Aryan. - of which they had absolutely landless. It was because of this legal re - He thought it ap - become oblivious propriate to em - during the age-old striction that when Babu Mangu Ram Mugowalia power Dalits by domination by the Ji after his return to Punjab from USA asked his fa - carving out a sep - ‘alien Hindus’. In ther to buy some land to evade social oppressions arate Dalit identity fact, the task of at the hands of landlords that he came to know on the basis of the revival of their their original in - ancient religion that social subordination of the Scheduled Castes digenous religious was not an easy people was also rooted in the law of the land. This strength (Ad one by virtue of the has led him to organize his fellow beings to form a Dharm). fact that during a In the long period of per - movement for the emancipation and empowerment poster announcing secution at the of downtrodden what eventually termed as Ad the first annual hands of the Savar - Dharm Movement. This movement was the first of meeting of Ad nas, the untouch - its kind that became suddenly popular because of Dharm Move - ables had forgotten ment, Mangoo their Gurus and its grassroots appeals. Babu Mangu Ram Mu - Ram devoted the other religious gowalia Ji devoted his entire life for the cause of entire space to symbols. In fact total transformation of his country and the socio- the hardships they were never al - economic and political uplift of his people who faced by the un - lowed to nurture an touchables at the aspiration to have were relegated to the periphery since centuries. He hands of the caste their own inde - exhorted his people to come over a common plat - Hindus. He also made an appeal to the Achhuts to pendent religion. They were condemned as profane form to challenge the forces that subjugated the come together to chalk out a program for their lib - and were declared unfit to have their own theology. eration and upliftment while addressing the Thus to revive Ad Dharm was tantamount to devel - Dalits. He waged a long battle and finally able to Chamars, Chuhras, Sansis, Bhanjhras, Bhils etc. as oping an altogether a new religion for the Achhuts. unite many communities among the Scheduled brothers, he said, We are the real inhabitants of this Mangoo Ram’s appeal that the Dalits were the real Castes to work for their upward social mobility. country and our religion is Ad Dharm. Hindu Qaum inhabitants of this land made an enormous psycho - Scheduled Castes of Punjab, particularly of the came from outside to deprive us of our country and logical impact on the untouchables who were enslave us. At one time we reigned over ‘Hind’. We treated as, even inferior to animals in Indian society. Doaba region, consider him the pioneer of Dalit are the progeny of kings; Hindus came down from The appeal inspired them to come out of their movement in the state that played a leading role in Iran to Hind and destroyed our Qaum. They de - slumber and fight for their freedom and liberty. The strengthening the mission of Dr B. R. Ambedkar prived us of our property and rendered us nomadic. Ad Dharm provided a theological podium to sustain They razed down our forts and houses, and de - and reinforce the new Dalit identity. For centuries, not only in Punjab but in the whole of the stroyed our history. We are seven Crores in num - they were bereft of any identity and remained in country.http://www.deshdoaba.com/&http://www. bers and are registered as Hindus in this country. the appendage of the hierarchically graded Hindu ambedkartimes.com/ congratulate all its contribu - Liberate the Adi race by separating these seven society. tors, readers, and well-wishers on this auspicious crores. They (Hindus) became lord and call us ‘oth - Ad Dharm movement was instrumental not ers’. Our seven crore number enjoy no share at all. only in helping the lower castes to get registered occasion on the 135th Birth Anniversary of Great We reposed faith in Hindus and thus suffered a lot. as a distinct religion in the 1931 census and pro - Freedom Fighter Baba Babu Mangu Ram Mu - Hindus turned out to be callous. Centuries ago Hin - viding them the platform to enter into the State gowalia Ji. dus suppressed us sever all ties with them. What (Contd. on next page) www.ambedkartimes.com V0l-12 2 Issue-44 www.deshdoaba.com January 13, 2021 Babu Mangoo Ram and Emancipation of the Dalits (Continue from page 1) publicize and propagate Ad Dharm. parents. (18) After the death of both Dharmi must not work at a place Legislature, it also went a long way in (2) To take pride in Ad Dharm. (3) To parents it is the duty of each Ad where another Ad Dharmi works until bringing a cultural transformation in promote the use of name of the com - Dharmi to cook food and distribute it the first Ad Dharmi has been paid his their life. In fact, Ad Dharm move - munity and to use the red mark, among the poor. (19) The dead wages. (41) If Ad Dharmis enter into ment, as has been mentioned above, which is its sign (4) Ad Dharmis should be cremated, except for those a dispute with one another, they aimed at facilitating a cultural trans - should try to retrieve any property of under the age of five, who should be should attempt to come to some formation in the life of lower castes fellow Ad Dharmi that has been buried. (20) Ad Dharmis do not follow agreement by themselves or within that, under the impact of the cen - usurped. (5) We should distinguish any other law except their own. (21) the community. If no agreement is ac - turies old system of degradation, had among Hindus, Ad Dharmis, and In the Ad Dharm faith only one mar - complished, they should refer the actually internalised a sense of being other communities of India . (6) riage is allowed, but a husband may case to the Ad Dharm Mandal, Jullun - low and polluted. Mangoo Ram Those books, which have created the marry after the death of his wife. dur , and the Executive Committee wanted to liberate them from such a problem of untouchability and led to Also, if the first wife does not bear will take action. (42) Ad Dharmis state of mind and also to inculcate in discrimination - books such as the children, the husband may take an - should open shops and business in them the feeling of dignity and self Laws of Manu and other Shastras – other wife, provided he has the con - every village. (43) Every Ad Dharmi respect whereby they could start should be completely boycotted and sent of the first wife. If this happens, should be a missionary for the faith. thinking about them as equal to the abandoned. (7) We should celebrate the first wife remains a legal wife, (44) Ad Dharmis should call them - so-called twice-born people. Report of the festivals of our gurus and follow with all the rights she had before. selves such and register in the census the Ad Dharm Mandal, 1926-1931 our faith to the utmost. (8) Abandon (22) Ad Dharmis should marry their as “Ad Dharmi”. (45) A Red turban lists a number of moral principles and idolatry. (9) Receive education for children to the Ad Dharmis of the sur - on the head is mandatory, for it is the duties, which the followers of the Ad ourselves and others in the brother - rounding areas. (23) A girl should be color of our ancestors. (46) Every Ad Dharm are required to adhere to for hood. (10) Boycott those who curse more than twelve years old at the Dharmi should work hard for the creating spiritual regeneration and us as “untouchables” or discriminate time of the marriage. The boy should progress and peace of the commu - cultural transformation in their lives. against us. (11) Bring all demands of be four years older than the girl. (24) nity. (47) Ad Dharmis hould organize Among the most important moral Ad Dharmis before the government. It is illegal to receive money for a themselves into cadres called martyr - principles and the duties mentioned (12) Abandon expensive marriage bride; on the other hand, there should dom cells. They should work hard on in the report are: and practice of child marriage. not be a dowry. Those who sell their the Ad Dharm’s projects. (48) Each The basic principles listed in The fifty-six commandments daughters commit a very great sin. Ad Dharmis hould separate himself the Report are: (1) The essential included in the Report are: (1) Each (25) Offerings and sacrifices for form Hindus, Sikhs, and members of teachings of the Ad Dharm will al - Ad Dharmi should know everything prayers should be given only to those other religions. (49) Each Ad Dharmi ways be the same: no one can about the faith. (2) For the better - holy men who are Ad Dharmi and should be a good citizen, a patriot change them. They can stay alive and ment and salvation of one’s body – who have shown themselves to fol - loyal to the present government, and persist only through the help of a physical and spiritual – one should re - low Ad Dharmi principles religiously. should follow the law of the land. guru. (2) Every man and woman be - cite the word soham. (3) Each Ad (26) It is necessary for each Ad (50) Ad Dharmis have the obligation longs to the faith, but they may not Dharmi should remember Guru Dev Dharmi to provide primary education to consider the Ad Dharm Mandal of know it. To live without a guru is a for half an hour each morning or to both boys and girls. (27) The girls Punjab , city of Jullundur , as their sin. (3) A guru should be someone evening. (4) When Ad Dharmis meet, should be educated especially in rightful representative, and to recog - who truly and rightly knows the their greeting should be “jai Guru household work such as sewing and nize that the programs of the AD teachings of the previous masters. He Dev.” (5) We should be true followers needlework. (28) Young girls and Dharm are for their benefit. (51) It is should be able to distinguish between of the founders, Rishi Valmiki, Guru boys should not be sent out to cut the duty of every Ad Dharmi to trust falsehood and truth. He should be Ravi Das, Maharaj Kabir, and Bhag - grass and gather wood. (29) It is the the Ad Dharm Mandal of Jullundur , able to bring peace and love within wan Sat Guru Nam Dev. (6) a guru is duty of parents not to allow young and to share its work. (52) All local the community. (4) Everyone should necessary, one who knows about pre - widowed daughters to remain in their branches of the Ad Dharm should be be instructed by the lives of previous vious gurus and has all the capabili - household, because a young wid - certified by the Ad Dharm Mandal of masters; progress comes from follow - ties of being a guru. (7) The wife of a owed daughter is a cause of disgrace. Jullundur , and those, which are not ing the masters’ examples. The prac - guru should be regarded as one’s (30) If an Ad Dharmi widow with chil - certified, should not be considered tices of previous masters should not mother, the guru’s daughter as one’s dren wants to hold a commemoration genuine. (53) All Ad Dharmis should be abandoned. This leads to progress. sister. (8) Devotion to one’s wife of her deceased husband, but cannot save their fellow Ad Dharmis from (5) There should not be any discrimi - should be a part of one’s faith, for afford it, then the Ad Dharm Mandal fraud and selfishness on the part of nation in regard to eating with other therein lies salvation. (9) Every Ad of Jullundur and its members will help other communities. If such a situation castes. (6) Ad Dharmis should abstain Dharmi should abstain from theft, her. (31) It is not good to cry and beat arises, the Mandal should be in - from theft, fraud, lies, dishonesty, fraud, lies, dishonesty, and usurping oneself at a death or funeral. To do so formed. (54) Each Ad Dharmi should looking at someone else’s wife with the property of others. (11) One is to anger Guru Dev. (32) Among the report any difficulty concerning the bad intentions, using anything which should not cause someone else Ad Dharmis sons and daughters community to the Mandal in Jullun - brings intoxication, gambling, and heartache. There is no worse sin than should receive an equal inheritance. dur . (55) Ad Dharmis should sub - usurping other persons’ property or this. (12) Every Ad Dharmi should en - (33) To eat the meat of a dead animal scribe to the qaum’s newspaper, Adi belongings. All of these things are thusiastically participate in Ad Dharmi or bird is against the law of Ad Danka. They should receive it regu - against the law of nature and there - festivals and rituals. (13) There Dharm. (34) To use wine or any other larly, read it regularly, and help sup - fore the law of Ad Dharm. (7) Every should be equally great happiness at intoxicants is a sin, except in the case port it regularly. (56) Anyone violating Ad Dharmi has the duty to teach his the birth of both boys and girls. (14) of sickness. (35) It is legal to eat food the laws of the Ad Dharm or of the children current knowledge and also After the age of five, every boy and offered at noon – Ad Dharm mar - guru, or who insults these laws in to teach them to be obedient to the girl should be given proper religious riages, but the food should be decent, one way or another, will be liable to present king. (8) Every Ad Dharmi teaching. (15) Extravagant expenses and not leftovers. (36) Cleanliness is punishment, even the greatest pun - should read the Ad Prakash and act at weddings are useless. Every mar - important. It guaranteed good health. ishment – being banished from the upon it. This is a foremost duty. (9) riage should be conducted according (37) It is forbidden to practice idolatry community. The main emphasis of Ad Dharm does not believe in the to rituals of our tradition. (16) Ad and worship statues, and one should these commandments, principles and caste system or any inferiority or su - Dharmis should marry only Ad not believe in magic, ghosts, or any - duties, in the opinion of Babu Mangoo periority of this sort. (10) To learn and Dharmis. To marry someone outside thing of the sort. (38) All Ad Dharmis Ram, was to strengthen the social, seek knowledge, and to learn and Ad Dharm is not legal, but if someone should forget notions of caste and cultural and religious life of the Dalits seek progress is compulsory for every does marry an outsider, he or she untouchability and work toward the so that it could help them build Dalit man and woman. should be brought into the faith. (17) unity of all people in the world. (39) Solidarity and empowerment . The twelve duties mentioned All Ad Dharmis, both men and Each Ad Dharmi should help a fellow Posted at www.ambedkartimes.com in the Report are as follows: (1) To women, should be obedient to their Ad Dharmi in need. (40) One Ad (January 14, 2008 ) www.ambedkartimes.com V0l-12 3 Issue-44 www.deshdoaba.com January 13, 2021 HOW TO HANDLE THE SHRINKING INDIAN ECONOMY? According to preliminary estimates re - present or future generations. the country's severe food shortages. to this pop - leased by the Central Statistics Office After the independence of This agricultural technique was a ulation. The on January 7, 2021, India's gross do - India, the Planning Commission was package of high yielding variety three agri - mestic product (GDP) is projected to set up in 1950 and with the introduc - seeds, assured irrigation, chemical cultural shrink by 7.7% during 2020-21. Dur - tion of Five YearPlans from 1951, fertilizers, pesticides, herbicides, laws en - ing the April-June 2020 quarter, the planning began. The period 1951-80 fungicides and other chemicals, ma - acted by GDP contracted by 23.9 per cent, is considered as the planning era in chinery and modern agricultural prac - the Union while in the second quarter of July- the country. During this time the tices The Union Government Govern - September 2020, the contraction country developed economically, al - launched the “New Agriculture Tech - ment in was 7.5 per cent. According to earlier beit at a low rate but the economic nique” in Punjab keeping in view the 2020will estimates of the Central Statistics Of - inequalities in the country decreased courageous farmers, agricultural - not only fice, for the remaining two quarters, as this was the time when the public labourers and rural small artisans of bring a Dr. Gian Singh from October 2020 to March 2021, sector came into being and expanded Punjab and its rich natural resources. mountain of the contraction will either end or re - and developed and the functioning of The hard work of Punjab's coura - troubles to Former Professor, Department of Economics, main at 0.1 per cent. According to the private sector was monitored and geous farmers, agriculturallabourers, those who Punjabi University, Patiala, Punjab. the provisional data for 2019-20, regulated. For some time after the and rural small artisans and the mis - depend on India's gross domestic product (GDP) 'New Economic Policies' of liberaliza - use of its natural resources have con - agriculture, +1 (424) 422-7025 was estimated at Rs. 145.66 lakh tion, privatization and globalization tributed immensely to the severe but will also break the backs of ordi - crore, which is projected to remain at adopted in the country since 1991, shortage of food grains in the coun - nary consumers while endangering Rs. 134.40 lakh crore during 2020- the country's economic growth rate try. To meet the needs of Central Pool the country's food security. 21. For the first time since 1979-80, has been higher than that of most of of Foodgrains, the Union Government According to the 66th round India's GDP has shrunk. The esti - the countries in the world. The rulers has imposed the paddy crop on the of National Sample Survey data, mates released by the Central Statis - praised themselves for achieving high farmers of Punjab through the policy 92.8per cent of the country's work - tics Office will be used for the budget growth rate and if they lack in this re - of MSP for agricultural commodities ers were in informal employment dur - estimates to be presented by ing 2009-10The percentage the CentralGovernment, but the of formally employed workers exact figures will be available in has declined further in the last May 2021. 10years as public sector en - Shrinking GDP figures terprises are increasingly need a serious discussion. Even being axed. Informal workers at such times, the ruling politi - are not even sure if they will cians leave no stone unturned get only one day's employ - in giving false consolations to ment in the future. the common man and deliber - The industrial and ately weave a web of statistic - services sectors in the coun - swith the help of try have made great strides pro-government and pro-corpo - since 1991, but this progress rate economists. People can be has been uneven. Large cor - confused. Despite the fact that porations have used the coun - these economists are well try's resources in legal and aware of the reality, they make illegal ways to increase their their own figures after taking or profits, while small units in hoping to get the smallest use - these sectors have been ig - less concessions for them - nored. In this connection, it is selves. They are seen exerting important to know the fact more force than they can that the products or services handle. being provided by these two It is not appropriate to link the gard then government and coutier which has resulted in ground water sectors are alienating the common GDP figures for 2020 -21 with the economists go to great lengths to ad - level depletion in more than 75% of man. Covid -19 pandemic alone. This dress it. Forgetting the fact that the the development blocks in the state Economic inequalities are in - shrinkage in GDP started from 2016- life of a water bubble is very short, and the present water level has gone creasing rapidly due to the 17. Due to demonetization in Novem - the rulers of the country also started down to dangerous levels. Due to the capitalist/corporate economic growth ber 2016, 86 per cent of the claiming to be the world's super eco - need for pond/flood irrigation for model adopted in the country. Various country's currency was out of use nomic power in the very near future. paddy crop, the number of tubewells international and domestic studies and the GST levied in a haphazard When the economic growth rate of in Punjab which was only 7445 dur - have revealed that the economic gap manner in 2017 has added to the the country went down, the working ing 1960-61 is now around 15 lakh. between the richest 1 per cent and problem. There is also no doubt that class was massively displaced and The people of Punjab and the govern - the remaining 99 per cent is widen - the demand for and supply of goods oppressed and the economic system ment are paying the price of paddy ing. With regard to the growing eco - and services has been severely af - was tilted and paid in favor of the plantation from different angles. nomic inequalities in the country, the fected by the Covid-19 pandemic. capitalist / corporate world. Various studies have revealed rulers have to understand that the Countries around the world provided In order to keep the environ - that due to the agricultural policies of Gota-Kinari (capitalist people) looks much needed financial and other as - ment of a country clean and for the the Central Government, almost all good only if the Chadar (common sistance to their working class to wildlife to survive, the area under the marginal and small farmers, agri - people) is healthy. Regarding the kind cope with the pandemic, but the Gov - forests must be one-third of the total cultural labourers and rural small arti - of economic development that is ernment of India announced a pack - area of that country. In addition to sans in the country are born in debt being carried out, the adage "to hell age of Rs. 20 lakh crore, mostly in the this, the use of chemicals in agricul - and poverty, live their hard life in debt with that gold that eats away at the form of bank loan guarantees and the tural production, crop rotation, emis - and poverty and leaving a mountain ears" is apt. working classes received little to no sion of toxic gases etc to keep the of debt and extreme poverty for fu - Understanding the fact that help from this relief package. environment clean are also consid - ture generations, either they die a the grass growing on the graves of An increase or contraction in ered aspects. Deforestation is being death of deprivation or commit sui - the poor workersgives rise to many the GDP of a country is said to reflect carried out indiscriminately for eco - cide. Leaving poverty, they either die awkward economic, social, cultural, the economic growth of that country. nomic growth in the country. Accord - a miserable death or even commit sui - political and other evils, the time has The overall economic growth rate ing to the Forest Survey of India, the cide. To understand the anti-agricul - come to replace the capitalist/corpo - may be significant, but far more im - forest cover in the country during ture policies of the government, it is rate economic growth model with a portant is to know how economic 2019 is 21.67 per cent and Punjab important to know the fact that dur - people and nature-friendly economic growth is achieved and which sec - has been deforested to a large extent ing 1950-51, 82 per cent of the development model that ensures tax - tions are benefiting from it. If a coun - to meet the food needs of the coun - country's agriculturally dependent ing of the rich people and spending try's economic growth rate exceeds try and the forest cover is only 3.67 population was getting 55 per cent of the income received from taxation on that country's population growth per cent. the national income, but at present the working class to ensure that their rate, it may be considered good, but During the 1960's, the Cen - 50 per cent population is dependent basic needs are met in a respectful it is important to know thatit is not by tral Government decided to adopt the on agriculture and around 16 per cent manner. This will reduce economic in - misusing resources meant for the "New Agriculture Technology" to curb of the national income is being given equalities. www.ambedkartimes.com V0l-12 4 Issue-44 www.deshdoaba.com January 13, 2021 Babu Mangu Ram Mugowalia And Ad-Dharma Movement While re - into their ears day in and day our that America after a decade’s sojourn the people were eager to have a calling the this was not due either to their own there. There he was a member of the glimpse of their beloved leader and signifi - fault in this life or to the fault of soci - Ghadar Party formed by the Indians benefactor. He did the pioneering cance of ety that they were born in the lowest living there to supplement the strug - work to awaken the people. My own the role of and wretched castes, and, therefore, gle of freedom launched by the na - relations with him had been very the Ad- they were made to suffer untold hard - tionalists here. close and cordial. From my college Dharma ships and punishments under the On reaching home Babu days I had been attending meetings movement edict of the Almighty for their past Mangu Ram founded an organisation of the Ad-Dharma Mandal and also launched sins. Out of sheer ignorance these under the name Ad-Dharma Mandal. occasionally contributing small arti - by Babu misguided and gullible people tacitly Soon a band of enthusiastic and de - cles to the Adi-Danka. Mangu accepted their cursed fate foisted on voted workers gathered around him. In the crucial days of the Ram of Mu - them by the clever sort. For their The message brought by Babu Mangu Round Table Conference held in Lon - gowal in woeful sufferings they would beat Ram was new inspiring. It was aimed don in the early thirties for the pur - the year their foreheads in utter helplessness at awakening the Un-touchable. The pose of hammering out a new 1926, for and say pathetically that it was due message called upon them to know political set up for our country, Babu espousing to their inevitable fate and destiny. It and realise themselves as they had Mangu Ram worked enthusiastically the cause of the Untouchables of the never occurred to them, and there forgotten their true selves due to the shoulder with the greatest leader of pre-partition Punjab, we must remind was none to tell them, that they were hostile influences in which they had the underdog, Dr. B.R. Ambedkar, ourselves of the circumstances pre - being duped and cheated by the up - been living for thousands of years. It who was representing the Untouch - vailing in those times. For, since then permost strata of society who were caught the imagination and hearts of ables of the County at the Confer - tremendous changes have taken interested in keeping them under their the oppressed and down-trodden ence, to strengthen his hands in his place in the social, political and ad - feet. They could not understand why people and soon Babu Mangu Ram’s historic struggle for securing political ministrative fields, and not many of others who were leading most sinful name became a household word. He rights for his people on the basis of the present times may have a precise lives before their very eyes were en - succeeded remarkably well in creat - their being a separate and distinct po - idea of the harrowing conditions and joying all comforts of life both good ing awareness and awakening the litical entity. environments in which our people and bad. The good deeds of the igno - people. His path was beset with diffi - Babu Mangu Ram will be long found themselves. rant and unsophisticated people of culties and he had to work against remembered as the devoted pioneer Till about the mid-twenties this life were of no consequence for odds and trying circumstances. Finan - in the crusade against social and po - there was no social and political them in this life; they were being cial difficulties apart, he and his co- litical injustice. He fought relentlessly awakening among the untouchables. stored and preserved for considera - workers were chased everywhere and even in the face of crippling heavy People had been fed on the deceptive tion in the life to come. It was a very hounded out of bound out of bounds odds for the achievements of the and demoralising Brahmanical philos - cunning ruse played on the ignorant of towns and villages by the Hindus, goal. Whatever rights we have been ophy that the Untouchables were and deprived people. and quite often they had to hold their able to snatch so far is entirely due to born as such not by any coincidence There was none among the meeting and conferences in open these great men. but because of their accumulated bad Untouchables to raise the banner of fields. One such incident also took There is needed to look back deeds committed in the past lives. As revolt against this aggression, oppres - place at Una. A weekly “Adi-Danka” lest we should forget our benefac - a consequence, they were disentitled sion, tyranny, deception and exploita - in Punjabi was also started to carry tors-the brave soldiers who fought to get education, to own and possess tion of the poor and the ignorant the message to every nook and cor - our battles. property, to take to professions and committed behind the facade of reli - ner of the province. This was the be - avocations of their own liking and gious philosophy. There, however, ap - ginning of the struggle for getting Source Courtesy: Souvenir, 1985 choice, and to a place of equality, ho - peared on the scene an inspired soul back the human rights of which they Babu Mangu Ram Mugowalia nour and dignity in society. This was in the person of Babu Mangu Ram of had been deprived of for centuries. 99th Birth Anniversary, the divine dispensation. It was dinned Mugowal, who came back from Wherever Babu Mangu Ram went, By Mr. C. L. Chumber www.ambedkartimes.com V0l-12 5 www.deshdoaba.com Issue-44 January 13, 2021 Babu Mangu Ram Mugowalia – A Tribute The birth anniversary of Babu Mangu view point for the emancipation of oblivious during the long domination establish - Ram Mugowalia (January 14, 1886 – the depressed classes from the by the ‘alien Hindus’. In fact, the task ing the April 22, 1980) falls on January 14. tyranny of caste Hindus. The rest of reviving their ancient religion was dalit iden - I have been writing off and own in the is history. not an easy one, for the untouchables tity sepa - Ambedkar Times and my Blog: diplo - With Babu Mangu Ram Mu - had forgotten their Gurus and other rate from matictitbits.blogspot.in on the life and gowalia’s expose to the liberal ideas religious symbols during long period the Hindus mission of Babu Mangu Ram of the USA and his work and interac - of persecution at the hands of the and Sikhs “Prophet of dalit struggle in Punjab” tion with the Gadari Babas made him Savarnas. They had been condemned as Moolni - as termed by Prof Ronki Ram of the revolt against the social discrimina - as impure and declared unfit to have wasis of Punjab University, Chandigarh. I their own theology. the land. Ramesh Chander thought of remembering the great Thus, to revive Ad The contri - Ambassador - I.F.S. (Retired) dalit icon Babu Mangu Ram Mu - Dharm was tanta - bution of 91-99885-10940 gowalia again as a humble tribute to mount to developing a Babu him for his pioneering contribution for new religion for the Mangu Ram and Ad-dhram Move - the emancipation of the marginalized Achhuts. Mangu ment in this regard was immense and sections of the society in the early Ram’s claim that the appreciable. years of the 20th century under the Dalits were the real in - It must be recorded in history banner of Ad-dharam Movement habitants of this land in its right perspective. The subse - which was founded by him in 1925- made an enormous quent developments like the Poona 26 on his return from the democratic psychological impact Pact of 1932 signed between Ma - world abroad and his sterling role in on the untouchables, hatma Gandhi and Dr. B.R. Ambedkar the Gadar Movement in the USA for providing a theological in the wake of the Communal Award, the independence of India. podium to sustain and independence of India in 1947 and Initially, the ad-dharam move - reinforce the new Dalit the new constitution of India and also ment was initiated by Vasant Rai, identity.”Manyawar Babasaheb Ambedkar’s embracing of Achutanand among others as a ‘re - Kanshi Ram, a dalit Buddhism in 1956 changed the polit - form movement’ of Hindus under of icon who brought the ical and social scenario which re - Arya Samaj to counter Christians, marginalized sections sulted in diminished relevance of Muslims and Sikhs who were target - of the society to the Ad-dharam Movement. But the im - ing dalits to join them under the political map of the pact and contribution of the Move - arrangements of communal divide ini - country in recent times ment, nevertheless, will remain in the tiated by the British rulers in 1909 to carry forward the dalit consciousness for long years to and further strengthened in 1919 mission of Babu come. which ultimately resulted in the Mangu Ram, explained It is a matter of satisfaction ‘Communl Award” of PM Ramsey the agenda and ration - that the mission of Babu Mangu Ram MacDonald in 1932 after the Round ale of Ad-dharam Mugowalia with appropriate changes Table Conferences. Movement in one of to cater to the needs of changing sce - It goes without saying that his public speeches in nario is being followed and promoted the Communal Award was the out - Hoshiarpur and said, by All India Ad-dharam Mission under come of untiring efforts set in motion tion of the caste Hindus against the “What is Ad-dharm? To tell people the leadership of Sant Satwinder of the Memorandum of Ad-dharam depressed people under the caste about this, I have called this meeting Singh Hira of Khuralgarh Sahib, his - Mandal submitted to the Governor of system. He foundered Ad-dharam at this place. The Ad-dharm move - toric site pertaining to Guru Ravidass Punjab in 1929 which was rightly Mandal, in cooperation and coordina - ment was the movement of rebellion ji, in Hoshiarpur district of Punjab and called “Magna Carta of dalits” and tion with his likeminded colleagues against the Hindu religion. It was the many other outfits. I take this oppor - aptly pleaded and registered by and declared the following as their movement against the Manuwad. A tunity to wish them all the best in re - Babasaheb Ambedkar in the Round motive and agenda, as written by religion that mistreated and exploited alizing the lofty ideal of establishing Table Conferences against a stiff op - Prof. Ronki Ram in one of his articles Chamars for years and years, Ad- a casteless and equitable society as position by Mahatma Gandhi and the on the subject, dharm movement was the movement visualized by Babu Mangu Ram Mu - Hindu leadership at large who wanted “The leaders of Ad Dharm against that oppression. It was the re - gowalia. to keep dalits under the subjugation thus chose to restore dignity and bellion against all those atrocities. Ad- With this I close here with of upper caste Hindus. The Ad- freedom to the untouchables by de - Dharm movement was the revolt Naman to Babu Mangu Ram Mu - dharam Mandal under the steward - taching them completely from Hin - against the Hinduism.” gowalia on his birth anniversary as ship of Babu Mangu Ram Mugowalia duism and consolidating them into The agenda and mission of my humble tribute to the great leader. stood by Dr. B.R. Ambedkar when he their own ancient religion – Ad Ad-dharam Movement and Babu ਹਜ਼ਾਰੋਂ ਸਾਲ ਨਰਗਿਸ ਆਪਣੀ ਬੇਨੂਰੀ ਪੈ ਰੋਤੀ ਹੈ , was struggling for registering his Dharm— of which they had become Mangu Ram was clear and candid in ਬੜੀ ਮੁਸ਼ਕਿਲ ਸੇ ਹੋਤਾ ਹੈ ਚਮਨ ਮੈਂ ਦੀਦਾਵਰ ਪੈਦਾ ! www.ambedkartimes.com V0l-12 6 Issue-44 www.deshdoaba.com January 13, 2021 Source Courtesy: The Indian Quarterly Register Being a Quarterly Journal of Indian Public Affairs In matters Political, Social and Economic, etc. Volume-II, July-Dec.1928, Numbers III & IV The Indian Statutory Commission in society nor the ent condi - The Depressed Classes’ Deputation right of ownership tions, as it Page No.126 or anything. They would Before the Conference met, a had not even the mean prac - contingent of 500 members of the right to safeguard tically a depressed classes’ men from various their individual monopoly NEERAJ PAUL parts of the Punjab, had arrived – all lives. by caste +91-99683-69972 red-turbaned and dressed in white – This de - Hindus. Email: [email protected] and wished to meet Sir John Simon. plorable condition They Sir John’s time being fully occupied, of the mute mil - enumerated their demands as he was unable to witness the demon - lions of the de - follows: stration but received a small deputa - pressed community Necessary arrangements for tion of six of them led by Mr. Rajah. was due to the hor - the better education of Addharmis Sir John Simon received the rible treatment (untouchable) boys and girls; sepa - deputation’s address and assured meted out to them rate representation in all public bodies them that though he could not hear by high-class Hin - and the Legislature; a share in all pub - them publicly, he was giving his best dus in conse - lic services, including the police, civil consideration to their case and that quence of the and military; a Minister in every Mr. Rajah was there giving all the pronouncements of province; equal rights of using all Dis - facts and figures and devotedly rep - the ancient Aryans, trict Board public wells with other resenting the cause of the which were em - communities; equal rights of owner - depressed classes. bodied in the Manu ship of any property – dwelling The depressed classes depu - Smriti and a lot of houses and common fields – with tation, said in the course of their me - other Hindu scrip - other communities and proscription morial that they belonged to an tures of that ilk. of the Manu Smriti and all such Hindu ancient race which ruled India about The deputa - scriptures in which contemptuous 5000 years ago, prior to the invasion tionists next stated references are made to the race and of India by the Aryans. The Aryans, that they did not community. References to the com - whose present descendants were was, is now little more than a mere wish to be called munity by the term of Shudra, the called high class Hindus, had all along name. In spite of the fact that there Hindus but ‘Addharmis’ and in the memorial urges, should be strictly for - been treating them with the most in - were some highly-educated and capa - next census they should describe bidden. Land in the new colonies human brutality, so that their unlucky ble men in their community, they themselves as ‘Addharmis’. They did should be distributed just as it is done community, numerically large as it were not given any honourable status not want Swaraj in India under pres - in the case of other communities. India Divided, Authored by Dr. Rajendra Prasad

Source Courtesy: India Divided, though included in scheduled castes and Lahore Division where they num - suses Chuhras unless they returned Authored by Dr. Rajendra Prasad do not claim to be Hindus and are ber 68,641 or 20,488 respectively. some recognized religion were always First Published in 1946 hence recorded separately not only Their number is negligible in the Am - included among Hindus. [This book by Dr. Rajendra Prasad has from the Hindus but also from the bala and Rawalpindi Divisions being The 1941 Census Report also information about the Ad-Dharmis] scheduled castes. only 2,795 and 1,534 respectively. notes that all those who are recorded Before analysing the figures given in They number 3,43,685 or As has been pointed out in the Cen - as Adi dharmis belong to the sched - the above table it is worth noting that 1.21 per cent of the total population sus Report of 1931: 'The most no - uled castes but have not claimed to under 'others' are included Adid - of the Punjab. They are concentrated table feature of the present (1931) be Hindus. harmis, Jains, Parsis, Jews and those very largely in the Jullundur Division census from the stand-point of re - The last two census days who returned no specified religion or where their number is 2,50,267 or turns of religion has been the adop - have thus succeeded in reducing the community. Of these the most nu - 4.60 per cent of the population of tion of the term Adi Dharmi by number of Hindus in the Province by merous are the Adidharmis, who ac - that Division. Their next largest con - numerous Chamars and Chuhras and excluding the Adidharmis from cording to the Census Commissioner centrations are in the Multan Division other Untouchables. At previous cen - amongst them. www.ambedkartimes.com V0l-12 7 Issue-44 www.deshdoaba.com January 13, 2021 THE GREAT CENSUS 1931 THE AD-DHARM RELIGION Source Courtesy: Census of India, return of religion at the present cen - resenting that the depressed classes selves as a separate community in 1931, Volume XVII, Punjab sus were the same as in 1921, viz. should be permitted to return Ad- order to consolidate their position, By Khan Ahmad Hasan Khan “All Chuhras, who are not Muslims or Dharm as their religion at the time of and many of them have returned Superintendent of Census Christians, and who do not return any the census as they were the aborig - themselves, particularly in the central Operations other religion, should be returned as ines of India and while the Hindus districts, Jullundur and Hoshiarpur, as Punjab & Delhi Hindus. The same rule applies to kept them at a respectable distance Ad-Dharmi or the followers of Ad- Printed by: Civil & Military Gazette members of other depressed classes they did not believe in the Hindu reli - Dharm, meaning the ancient or origi - Press, Lahore (1933) who have no tribal religion.” Thus gion. The President of the Punjab Ad- nal religion of Hindustan. The figures Page No.289 under the instructions if a Chuhra re - Dharm Mandal was informed that a of Ad-Dharmis are given in the margin A “New” Religion fused to be recorded as a Hindu he clause was being provided in the Cen - for the districts returning more than The most notable feature of was to be so recorded in case he sus Code requiring that persons re - 100 of them. the present census from the stand - failed to return any other religion. An turning their religion as Ad-Dharm The following tabular statisti - point of return of religion has been addition was, however, made to the would be recorded as such. Ad- cal information are from Chapter XI - the adoption of the term “Ad-Dharmi” instructions by the insertion of the Dharm literally means original or an - Religion and XII – Race, Tribe and by numerous Chamar and Chuhras clause: “Persons returning them - cient religion. Caste from the above-mentioned and other untouchables. At previous selves as Ad-Dharmis should be Page No.294 source, which highlights the Ad- censuses Chuhras, unless they re - recorded as such.” The Punjab Ad- Revolt of Untouchables Dharm Religion in Census 1931: turned some recognized religion, were Dharm Mandal had petitioned the There has been in the last few NEERAJ PAUL always included among Hindus. In Punjab Government before the cen - years a movement among the un - Mobile No. 99683-69972 this respect the instructions for the sus operations started in 1930, rep - touchable classes to organize them - Email: [email protected]

Depressed Classes in the Punjab Source Courtesy: The Indian Social adjoining districts had collected. which the whole structure was standing, tioned that out of 16 Parliamentary and Reformer, Vol.XLVIII The Minister, speaking in Hindus - while the bricks near the roof i.e. mem - Private Secretaries of the Cabinet, two Bombay, Saturday October 16, 1937 tani, announced that he had come to the bers of Cabinet and Government could had gone to “Ad-Dharmis”, that they had Editors: K.Natarajan, S.Natarajan Conference on behalf of the Premier and only keep their position if the foundation been nearly about 2 annas in the rupee in - The following paragraphs which the Punjab Government, who considered was there, otherwise the whole building stead of about a pice or so, to which they has reference to the Ad-Dharmis, are from “Ad-Dharmis” as good as members of any would come down. He assured them that were otherwise entitled. The District the above-mentioned source: other community and addressed the audi - the Punjab Government and its officers Board of Jullundur had even made educa - Depressed Classes in the Punjab ence as his brethren. He emphasized that would very gladly help them in their trou - tion free for their children up to high The deep concern of the Punjab he would give them the same status as a bles and the extra help rendered would classes. Government to ameliorate the condition of Brahmin or a Sayyad would receive from mean nothing but doing justice to a As regards the question of open - “Ad-Dharmis” (untouchables) in the him. He felt pain at addressing them as down-trodden community. ing special schools for Harijans, the Min - Province was voiced by the Hon’ble Mian “Acchut” and found no difference ***** ister said that he considered all the Abdul Haye, Education Minister, address - between them and himself in the eyes of As regards the Punjab Govern - institutions were meant for “Ad-Dharmis” ing a conference of Harijans at the village God. He added that the Punjabi nation ment’s anxiety for the “Ad-Dharmis” he and if he came across any refusal from of Pilanwali, near Hoshiarpur on Sunday was constituted of various communities said that there was altogether free pri - any institution whether Hindu, Muslim, (October 3) afternoon. The Conference and the “Ad-Dharmis” were a part and mary education for their children in the Sikh, Government or of a local body he was held in a mango grove under a large parcel of that nation. The Hon’ble province, half fee concession in middle would see that serious notice was taken shamiana, where more than 1000 Minister compared “Ad-Dharmis” with the and high classes and special scholarships and if needed he would not mind the Harijans of the Jullundur, Hoshiarpur and bricks laid in the foundation of a house on were being awarded in colleges. He men - closing down of that institution. www.ambedkartimes.com V0l-12 8 Issue-44 www.deshdoaba.com January 13, 2021 Facts About Ad-Dharmis The following information/statistics are reproduced from the source "Facts About India" by Dr. Ishwara Topa, D.Phil., Osmania University (1944) and highlights Ad-Dharm as a Religion. The information is retrieved from Chapter-III - The Punjab Province, Page No.63-103:

THE AD-DHARMIS A BRIEF SYNOPSIS OF THE AD-DHARM RELIGION The Ad-Dharm Mandal was a Society which others get, and special schools should be set sus 1931 in which Ad-Dharm was recognized the Census Commissioner though included in was formed by the Depressed Classes (Un - up for the Untouchables, as a distinct religion separate from the rest, scheduled castes do not claim to be Hindus touchables) and its first meeting was held on (4). We are agriculturalists, we know our work and the Untouchables successfully recording and are hence recorded separately not only June 11-12, 1926 in the village of Muggowal well. But we are not paid enough in agricul - themselves as Ad-Dharmis, support was again from the Hindus but also from the scheduled in Tehsil Garhshankar, Hoshiarpur, Punjab. This tural wages. We cannot take care of our fam - given to the community for Census 1941. castes. They number 3,43,685 or 1.21 per meeting took place under the chairmanship of ilies properly. Vacant lands should be given to There had been a decrease in the number of cent of the total population of the Punjab. Mangoo Ram, and was attended by all the Un - the Untouchable community, Hindu population in Punjab, and after review - They are concentrated very largely in the Jul - touchables of Punjab. The Untouchables col - (5). Untouchables should be able to own the ing the causes, certain “external” sources "in - lundur Division where their number is lectively took the decision that their religion is houses where they live. The term rayit-namma quired of Khan Bahadur Sheikh Fazal-i-Ilahi, 2,50,267 or 4.60 per cent of the population Ad-Dharm, as they were the indigenous inhab - and similar terms should be eliminated. The Superintendent of the Census Operations in of that Division. Their next largest concentra - itants (Moolniwasis) of the Indian Subconti - Land Transfer Act should not apply to Un - the Punjab, whether in the next Census also tions are in the Multan Division and Lahore Di - nent. Ad-Dharm literally means "Original touchables. the Ad-Dharmis would be counted as non- vision where they number 68,641 or 20,488 Religion/Ancient Religion". (6). To learn and seek knowledge, and to learn Hindu.” The reply received by the “external” respectively. Their number is negligible in the In the Resolutions which were and seek progress is compulsory for every source in a letter dated 13th August 1940 Ambala and Rawalpindi Divisions being only passed at Muggowal, the Untouchables de - man and woman, from the Superintendent, Census Operations, 2,795 and 1,534 respectively. As has been clared that the Founders of the Ad-Dharm Re - (7). Receive education for ourselves and oth - was: "I have the honour to say that Ad- pointed out in the Census Report of 1931: ligion were Bhagwan Valmiki, Guru Ravidas, ers in the brotherhood, Dharmis will be treated as non-Hindus and will 'The most notable feature of the present Guru Kabir, and Guru Namdev. They unani - (8). Ad-Dharmis should open shops and busi - not be included in the general total of Hindus (1931) census from the stand-point of returns mously chose the sacred word Soham for nesses in every village. 1 at the ensuing Census as in 1931." 3 of religion has been the adoption of the term themselves as their insignia. The salutation Jai Towards Census 1931: This again then resulted in a positive Adi Dharmi by numerous Chamars and Gurudev (Victory to the Divine Guru) and The Ad-Dharm Mandal approached development for the Untouchable Castes to Chuhras and other Untouchables. At previous Dhan Gurudev (Blessed be the Divine Guru) the Government on October 10, 1929 to have have themselves recognized as Ad-Dharmis in censuses Chuhras unless they returned some was and is and will continue to be forever orig - Ad-Dharm listed as a separate religion in the the Census 1941. According to Census 1941 recognized religion were always included inally belonging to and is the creation of the Census. This was readily accepted and a total Vol.VI, "a separate column has been provided, among Hindus. The 1941 Census Report also Ad-Dharm Religion chosen by the Untouch - of 418,789 of our community members as at the last census, for Ad-Dharmis who notes that all those who are recorded as Adi able Castes for themselves. recorded themselves as Ad-Dharmis. This was though included in the scheduled castes, do dharmis belong to the scheduled castes but Among the many resolutions which almost equal to the Christian population not claim to be Hindus." 4 have not claimed to be Hindus. The last two were passed at the meeting, high priority and (419,353) in Punjab and much higher than the The book "India Divided" by Dr. Ra - census days have thus succeeded in reducing importance was given to education, employ - combined Jain and Buddhist population in jendra Prasad, first published in 1946, has a the number of Hindus in the Province by ex - ment, business and property ownership: Punjab. Addition had been made to the In - passage with reference to the status of Ad- cluding the Adidharmis from amongst (1). All girls and boys of the Untouchable structions for Census 1931 that: "Persons re - Dharmis and further confirms to the fact that them." 5 brotherhood should have compulsory primary turning themselves as Ad-Dharmis should be the Ad-Dharmis were listed separately from References: education, recorded as such." The Punjab Government the Hindus and confirmed its status as an in - 1. Religious Rebels in the Punjab: The Ad- (2). The Minister of Education of the Punjab had informed the Punjab Ad-Dharm Mandal dependent religious identity in both Census Dharm Challenge to Caste – Mark Juergens - Government, should give special scholarships that a clause was being provided in the Cen - 1931 and 1941. Dr. Rajendra Prasad accepted meyer and education for the Untouchable children. sus Code and that the persons returning their and acknowledged in his own words: 2. Census of India, 1931, Vol. XVII Punjab, Because of our poverty we cannot bear this religion as Ad-Dharm would be recorded as "Before analysing the figures given Part-1 Report expense, such. 2 in the above table it is worth noting that under 3. The Modern Review, Vol.LXVIII, July to De - (3). Our children should be taken care of by Support from Census Commissioner for Cen - 'others' are included Adidharmis, Jains, Parsis, cember 1940 the government, since the private schools do sus 1941: Jews and those who returned no specified re - 4. Census of India 1941, Vol.VI – Punjab not help us or encourage the admission of our After the acceptance of the de - ligion or community. Of these the most nu - 5. India Divided – Dr. Rajendra Prasad (1946) children. We should get the same grants that mands of the Ad-Dharm Mandal for the Cen - merous are the Adidharmis, who according to www.ambedkartimes.com V0l-12 9 Issue-44 www.deshdoaba.com January 13, 2021 AD-DHARM MANDAL MEMORANDUM TO THE EARL OF WILLINGDON Hail to the Government hands. We are sorry to say that the and are in favour of separate elec - least benefited the untouchables, so To Hindu officials who appropriated all torate, in all Public bodies and legis - the special banking arrangements are His Excellency the Right Honourable our rights and privileges have not latures. The representation to be badly needed by us, under the gov - Freeman Freeman-Thomas, Earl of done any justice to us. All the deal - selected by the Committee of our ernment control. Willingdon, G.M.S.I., G.C.M.G., ings of the Government with the Hin - Mandal. 10. Either our representations G.M.I.E., G.B.E. dus mean with the High class Hindus 3. No change in the Constitution of should be included into the rural Pan - Viceroy and G only, with the result that our griev - the Central Government should be chayats, or our (of the Ad Dharmis) overnor General of India ances cannot reach the Government. made unless the question of repre - separate rural Panchayats, should be May it please your Excellency, It would be no exaggeration to say sentatives of Minorities is settled. legally established. We the members of the Adi Dharam that the reforms given to Hindus 4. a) Share in all public services, in - 11. a) Owing to the coercion Mandal Punjab Jullundur City are the have been so given to the high class cluding Police, Civil, Military, Railway, practised by the Hindus and Sikhs representatives of downtrodden Hindus only. This being so, we are Education, and Medical etc. Our sep - against Ad Dharmis, the Census fig - community comprising four million now under two Governments, the arate military regiment should be es - ures of this year is not acceptable to souls in the Punjab, and seventy mil - high class Hindus Government and tablished by the Ad Dharmi names. us, therefore a correct estimate of lion in the whole of India, who are the present British Government. b) Our representation in Munici - the Ad-Dharmis should be made disgracefully called the “Shudars” or Owing to the predominance palities and District Boards, Councils after an enquiry into the alleged ex - untouchables. Your Excellency may of the Muslims there is less untouch - and Assembly according to our num - cesses of the Hindus and Sikhs. be aware that we belong to an an - ability in this province, as compared ber are immediate and special de - b) Since the census of 1931, al - cient race which ruled India about with other provinces but as regards mands; we urge 18% representation most in every village where the Hin - 5000 years ago, prior to the invasion political condition we are not a bit of our Community. dus and Sikhs are in majority, of India by the Aryans. These bands better than the worst untouchables 5. a) The Punjab Alienation Ad-Dharmis have been very much of outsiders from Central Asia raided of other Provinces, but we are in the Act has made us so weak that the oppressed and the attention of the India, and defeated our forefathers, worst condition from the political people of other Communities forcibly authorities has been drawn to these the latter were most ruthlessly point of view. Not even a single make us to do their service in return facts. Special measure be taken for treated, they were forcibly made to member of our community has ever of living in the houses built on their its prevention. serve their foreign cruel masters in a been nominated to the local legisla - lands, because we cannot buy any 12. a) Necessary arrange - way which spoke volumes of the ture or to any local body although in land even for our houses under the ments for better education of Ad barbarous mentality of the so called other provinces such nominations Punjab Alienation of Land Act of Dharmis (boys and girls), and na - “Civilized” Aryans. The rest of the have been made by the Government 1900 A.D. Therefore provisions be tional scholarships should be sepa - conquered race, who due to their self to the extant of seats ranging be - made in this act for the benefit of Ad rately given to them. Arrangement respect, refused to be enslaved, tween 1 to 11 in local legislatures. Dharmis. for separate schools should also be were driven away to take shelter in The present system of electorate b) Equal rights of ownership of made as far as possible. the jungles. cannot be of any use to us because any property of dwelling houses and b) Although the Ad-Dharmi The Aryans whose present the high class Hindus are steeped in common fields as enjoyed by other scouts have been exempted from the descendants are called high class caste prejudices. Therefore the only Communities, the full ownership of school fees in the primary classes Hindus, have all along been treating method open to us should be sepa - the houses, where ever they are sit - (for which we are grateful to the us with the most inhuman brutality, rate electorate where in our political uated, and of long standing are government) yet in the middle so that our unlucky community nu - social and even moral salvation lies. strongly demanded. classes it is burdensome on account merically large as it is, is now little Our position can be briefly de - c) Our caste do the work of agri - of poverty and besides its exemp - more than a mere name. Inspite of scribed as follows: culture with agriculturist but they tion, we request the authorities to the fact that there are some highly (1) That our community consist of give very meagre share to the poor grant scholarships. educated and capable men in our about four millions in the Punjab and (untouchables) and we hear that 13. The Ad Dharam Mandal community still we are not given any about seventy million in whole of there are 15,18,72,000 acres of un - of Punjab, Jullundur City should be honourable status in society. No right India. cultivated land in the hands of the accepted as representing the Ad- of ownership of anything, rests in us, (2) That comparatively speaking we Punjab government, therefore, land in Dharmi community. Daya Nand Dalit even we have not the right to safe - are the most backward people in the the new colonies should be reserved Udhar Mandal Hoshiarpur, Patit guard our individual lives. This de - Punjab as regards education, public for us in the same way as it has been Udhar Mandal, Achhut Udhar Mandal plorable condition of the mute million services, social position etc. done for other communities. and Antaj Udhar Mandal Lahore are of our oppressed community is due (3) That we do not believe in the 6. a) The law that we, the Ad not representative of Ad Dharam to harsh treatment meted out to us Hindu religion, nor do we hold it in Dharmis, are not allowed to stand as community (untouchables) by the high class Hindus in conse - high esteem, therefore we do not security in legal matters for another 14. At least one representa - quence of the “August” pronounce - wish to call ourselves Hindus but we Ad Dharmis, should be altered as it tive of Ad Dharmis nominated by the ments of the ancient Aryans which the all untouchables of different has retarded our progress in various Ad Dharam Mandal Punjab Jullundur are embodied in the Manu Smriti and castes being the ancient population activities. City should be sent to the round a lot of other Hindu scriptures of of India wish to be called “Ad b) There is criminal blame upon table conference to be held in that type. Dharmis”. our community. While we are free London. Your Excellency will be (4) We do not desire to keep any from every crime, therefore, this 15. It is the earnest desire of amazed to learn that the scriptures close social or political contact with blame should be wiped off. The nat - the Ad Dharmis that the government of the so-called religion are replete the high caste Hindus, who think ural presumption of innocence should show a favour by buying with the sayings such as that we the that they are polluted by our mere should attach to Ad Dharmis as well. through the Ad Dharm Mandal of Adi Dharmis have been created to touch or even by the casting of our 7. Permission should be given to us Punjab Jullundur the leather articles serve the high class Hindus, that we shadow on them though they en - to go to the foreign countries viz. supplied by other communities and have no right to hold any property, deavour to count us with them so Canada, New Zealand, Australia etc used for the requirement of armies, that even our wanton murder by a that they may enjoy greater rights at as our condition is very poor. police department etc. We desire high class Hindu involves him in no our expense. So this aspect of our 8. The professional tax to be that we should no longer be deprived difficult etc. All our demands have position can be remedied by the levied on the Ad Dharmis by the Mu - of the benefit of this occupation been willfully suppressed by high grant of our following petty de - nicipalities and District Boards, is which up to this time has been un - class Hindus, and all our attempts at mands. highly objectionable, we beg there - fairly been received by others. ameliorating our condition have been Our Demands fore, the abolition or suspension of We have the honour to be deliberately trampled upon. We 1. The ‘Ad Dharam’ should be ac - the tax unless our representatives Sirs, therefore beg to submit the position cepted as a separate body from the are taken into the bodies in question. Your most obedient admirers and demands of our community Hindu Community. 9. The Banking facilities af - The Members of Ad Dharam which we venture to hope will re - 2. We, the Ad Dharmis strongly con - forded by the government to the (Aboriginese) Mandal (Punjab) ceive adequate consideration at your demn the joint electorate system, rural population, have not, in the Jullundur City www.ambedkartimes.com V0l-12 10 Issue-44 www.deshdoaba.com January 13, 2021 Memorandum submitted by the AD-DHARM MANDAL of the Punjab, Jullundur City Source Courtesy: ple, we might quote the following: were recorded Ad-Dharmis in opposi - and Christians. There is no reason Indian Franchise Committee, (a) Manu Smriti, Chapter VIII, shloks tion to Hindus and Sikhs. You know why the Government cannot form Volume-V (1932) 413, 414, 415, 267, 271, 272, 279, the atrocities committed on us by the special constituencies for the De - Selections from Memoranda and 280, 282, 283. Hindus and Sikhs for having insisted pressed Classes. There is no rural Oral Evidence (b) Manu Smriti, Chapter XI, on our recording ourselves Ad- urban question among the Depressed (Punjab, Bihar and Orissa, Central shlok 131 Dharmis. But for these atrocities our Classes; there is no quibble of castes Provinces, Assam, North-West (c) Manu Smriti, Chapter IV, shloks number must have been recorded in among the Depressed Classes; we Frontier Province, Delhi and 80, 81 the census of 1921 much more than want to be enfranchised as De - mMiscellaneous Memorandam) (d) Valmiki Ramayana, Uttarakhand it has been done. pressed Classes, nothing else. Among In the first place we want to Sarf, 87 This being the case we insist our ranks there might be some who make it quite clear that we are not (e) Manu Smriti, Chapter X, shloks that we must be given separate rep - might have adopted Vedic Dharm, or Hindus. There is no doubt that from 125, 129, 96 resentation on the population basis. Islam or Christianity or Sikhism. We time immemorial on account of polit - (f) Manu Smriti, Chapter V, At the time of the preparation of the have no quarrel with this; if such peo - ical and economic pressure we have shloka 140 electoral roll every member of our ple want to vote with their respective been kept in the fold of Hinduism. But (g) Vishnu Smriti, Chapter I, shlok 15 community must be asked whether coreligionists, let them please them - this was done by the trickeries of the (h) Dharam Sutra of Maharishi he would like to vote with the Hindus, selves. But those members of the De - Hindus for their own political pur - Gotam, Chapter IV, shlok 12. Muslims or Sikhs or with the De - pressed Classes who have not poses. We are as separate from the It is, therefore, submitted that pressed Classes. It is only then that adopted Vedic Dharm as their religion Hindus as east is from the west and we are absolutely separate from the our real voting strength will be real - or who have not adopted Islam or north is from the south. Hindus. Under no circumstances we ized. We want separate representa - Christianity they must be given spe - We are the descendants of are prepared to join the Hindus. We tion, because if this is not given, the cial representation and nothing but the aborigines of India who were the are a separate body and form a sepa - Hindus will monopolise our seats as special representation. real sons of the soil. We were con - rate entity of our own. We would, they have always done. A number of In conclusion, we want to quered by the Aryans, and since then therefore, urge that in justice separate depressed classes must vote for a contradict certain observations made we are treated as war captives and representation ought to be given to member of the Depressed Classes as by certain Hindu leaders; for instance, therefore something below humanity. us. Without this we cannot have any a Hindu for a Hindu, a Muslim for a Raja Narendra Nath, an out and out Since then many kings have ruled this voice in the legislatures. It has always Muslim, and so on. We want adult exploiter of the Depressed Classes, country, but our lot has not been bet - been unjust on the part of the Gov - franchise because a very few mem - has said that there was no Depressed tered in the least. ernment to yoke us with the Hindus. bers of our class have any property Classes problem in Punjab. He is sim - We are treated by the Hindus This is why we have not been able to qualifications in both urban and rural ply fooling the Brahmin people by as Untouchables; but strange to say make any progress at all. We have areas. We do not believe in the group saying so. The real thing is that Hin - that we are treated as Hindus in the been always exploited by the Hindus system, because in the first place in dus do not want that a substantial census report; we are shown as Hin - and now we refuse to be exploited by our class there will be very few sec - portion of their population should dus, although no Hindu would eat them anymore. ondary voters who will have property separate from them and thus leave food or drink water touched by a According to the Census 1921 we are qualification. Secondly, a secondary them in a hopeless minority in the member of our class. A Brahman nearly 40 lakhs in the Punjab. We voter will virtually mean that the pri - Punjab. Raja Narendra Nath is blowing would take a bath if he were to touch claim that in the 1931 census our mary voter has no vote. The right of hot and cold in same breath at the our person nor would he act as priest number must be much more. It is true voting will thus be usurped by the Round Table Conference. He says that over our ceremonies. No Hindu would that in the census of 1921 we are secondary voter who would be under there is no Depressed Classes as tolerate our living with him; we are given as Hindus or Sikhs; this is due the thumb of the capitalist and the such in the Punjab whereas a mem - looked down upon by everybody. No to the absence of our awakening to Hindus. ber of the Punjab Reforms Committee Hindu barber will shave us, no Hindu the real state of affairs. We have not The question of forming De - has laid great stress on their special washerman will wash our clothes, no till lately bothered ourselves with po - pressed Classes constituency will representation. The same is true of Hindu water-carrier will supply water litical questions as the clever Hindus rest with the Government. The Gov - the Honourable Dr. Gokul Chand to us, no Hindu will shop from our had always thrown dust in our eyes. ernment cannot shirk its responsibil - Narang, Minister for Local Self-Gov - shops. In short, no Hindu would like In this respect the movement for our ity to the loyal depressed classes by ernment. The Simon Commission has to enter into any dealing with us. uplift dates back from 1925, and saying that it is difficult to form spe - also clearly laid stress on the special The Hindu religious sacred since then we have claimed to be cial constituencies for the Depressed representation of the Depressed books have emphatically separated us separated with the result that in the Classes when it can form constituen - Classes. It is in special representation from the high class Hindus. For exam - 1931 census more than four lakh cies for the Hindus, Muslims, Sikhs that our salvation lies. www.ambedkartimes.com V0l-12 111 2 Issue-44 www.deshdoaba.com January 13, 2021 REMARKABLE MISSION OF BABU MANGOO RAM MUGOWALIA 100 Years (1909 2009) FOUNDER OF AD-DHARM business. eruption of volcanoes. Free again, they the Scheduled Castes in India , an - In 1909 America as in advanced a bit further, perhaps to Java nouncing that their freedom was more the air. Scores of upper or New Caledonia.8. There the Japan - important to him than that of the nation caste farmers from Man - ese, on behalf of the British, imprisoned itself. According to Mangoo Ram, lead - goo Ram’s area of them for one year. Eventually, the British ers of the Ghadar party at that point Hoshiarpur had gone to decided to hang them, but at midnight designated him to work for the uplift of the United States , and the night before they were to be hanged the Untouchables 13. Thus, in a new those who had not gone at dawn, fate intervened. The Germans context, the old revolutionary from were talking about it. Man - spirited them away in the dark, and the Fresno continued the Ghadar spirit. goo Ram decided to go five went their separate directions – Late in 1925, after his return to also. He persuaded his fa - Harmans Dass and Charan Dass to the Punjab , Mangoo Ram began teach - ther that it would be good Bangkok ; the others, including Mangoo ing in a primary school in his home vil - for the business – he Ram, to Manila . lage of Mugowal , a school which would send money back But again, according to Mangoo Mangoo Ram claims he named the Ad from America – and his fa - Ram’s memory, the intervention of fate Dharm School. It was in that school, on ther responded by giving altered their plans. A typhoon appeared, June 11 and 12 1926, that Mangoo him some savings from the and the ship went to Singapore instead, Ram convened the meeting that for - family business. Amid as - where British spies, Bela Singh and mally launched the Ad Dharm move - surances from some of the Bhag Singh, turned Mangoo Ram over ment. Mangoo Ram was elected its first local Zamindars to British authorities, who promptly or - president, a title he was retained for the Hari Paul Randhawa Chief Editor (“landowners”) and two Chamar friends dered him to be placed before a cannon duration of the movement. Om Novem - “Begumpura Times” UK set off for the new world.2 and shot. Again, however, the Germans ber 1926, when the Ad Dharm organi - "Voice of Ad-Dharm" The friends turned back, but whisked Mangoo Ram away, and again sation opened an office in the city of Mangoo Ram was born on Jan - Mangoo Ram persevered and arrived in he was placed on a ship bound for Jullundhar , Mangoo Ram took up resi - uary 14, 1886 , in village Mugowal, California late in 1909. For four years he Manila.9. When Mangoo Ram arrived in dence there, where he remained until he Hoshiarpur district, where this picked fruit for the former Zamindars of the Philippines he read a news report in became active in politics in the 1940s, father,Harman Dass, had left the tradi - his village who had settled in the San the Manila Times indicating that he had at which point he moved to the town of tional Chamar caste occupation of train - Joaquin valley of California . He was been executed for treason b the British Hoshiarpur . Later, the newly independ - ing and preparing hides and attempting also employed in a sugar mill. Mangoo in Singapore . Mangoo Ram assumes ent government of India presented him to sell tanned hides commercially1. Ram lived first in Fresno , then in Stock - that one of his captured colleagues had with some land near Garhshankar, not Mangoo Ram’s mother, Atri, died when ton , Sacramento , EL Centro , Vacaville taken on his name to protect him, and for away, which developed into a small Mangoo Ram was three, so the father , Visalia , and again in Fresno.3. He did that that man had been shot in his farm. began to depend heavily on his sons – indeed make money and set his savings place. The news of his alleged death In 1977, after the Ad Dharm Mangoo and an older and a younger home. preceded him to the Punjab , where his movement had been re-established, and brother for assistance. Because the In 1913 some of the Punjabi wife heard the report and promptly mar - Mangoo Ram had been again elevated leather trade required some facility in settlers in California were forming a mil - ried his younger brother, as custom dic - to leadership of the movement, his sup - English, Mangoo Ram’s father was itant nationalist organisation. Mangoo tated. In the meantime, Mangoo Ram porter sent him on a triumphant tour of forced to rely on literate members of Ram joined this group, the Ghadar was sequestered in the Philippines in a communities of expatriate lower caste upper castes to read sales orders and movement, as a full-time worker in San series of hideouts on various islands. Punjabis in Great Britain . It was Man - other instructions to him. In payment for Francisco . He was struck by the fact Members of the Ghadar party were his goo Ram’s first major voyage since re - their reading instructions for an hour, he that, as he was later to say, “it was a benefactors during this period, and Man - turning from America , half a century would have to do a day of crude labour. new society; we were treated as goo Ram remembers fondly their hospi - before. For him the occasion was one of For that reason, Mangoo Ram’s father equal”4. There were not many Sched - tality and friendship: he was no longer nostalgia, but also one of completeness, was eager to have his son receive an uled Caste persons in the Ghadar move - an Untouchable but a comrade in dis - for it enabled him to mark the closing early education. ment, however; Mangoo Ram recalls tress.10. phase of his long public career with a When Mangoo Ram was seven, only one other Chamar besides himself. The war ended in 1918, the trip abroad, just as he had opened it in he was taught by a village Sadhu (Saint) Initially Mangoo Ram played Ghadar party was no longer quite the a similar way many years before. It was and soon after attended a variety of only a minor role in the organisation,, threat its was earlier when it enraged to be the last great event before his schools in the Mugowal area (Tehsil but in 1915 he volunteered to be one of the British by compounding separatism death on April 22, 1980 , at the age of Mahilpur of district Hoshiarpur). He also five Ghadrites to participate in a danger - with sedition through its liaison with the 94. attended school in a village near Dehra ous mission involving smuggled Germans. But Mangoo Ram decided to The pattern of expatriate expe - Dun , where his older brother has set - weapons shipped from California to the stay in Manila nonetheless. He met an rience leading to nationalism and politi - tled. In most of the schools, Mangoo Punjab . He was chosen for the task by American, a Mr Johnson of Marshall cal activism when the expatriates return Ram was the only Scheduled Caste stu - the main whom he identifies as the Field and Company (a department store home is replicated in the personal histo - dent. He sat at the back of the class, or “leader of the Ghadar” party at that in Chicago ), who hired him to work in ries of other leaders: the lives of Gandhi, even in a separate room, and listed time.” Sohan Singh Bakhna5. The sec - an Sri Aurobindo Ghose, Dr. B.R Ambedkar, through the open door. When he at - retary of the Los Angeles where they Early in 1925 he set sail, this the Ghadar militants, and other Third tended high school in Bajwara, he was boarded an intermediary boat after col - time on a more pleasant and uninter - world figures such as Kwame Nkrumah forced to stay outside the building and lecting all their personal identification. rupted trip. He arrived in Ceylon in the and Ho Chi Minh. Seldom, however has listen to the classes through the win - For the rest of the saga, Mangoo Ram company of a Christian missionary he a personal history held such dramatic dows. Once when he came inside during would be known by a Muslim pseudo - had met on board, then travelled extremes- from leadership in a secular a heaving hailstorm, the Braham teacher nym, Nizamuddin. through the subcontinent to the Punjab movement to leadership in a religious beat him and put all the classroom fur - According to Mangoo Ram, the , visiting Madurai , Madras , Bombay , one, from an anti-British to a pro-British niture, which he had “polluted” by his intermediary boat took them to the So - Poona , Sitara, Nagpur , and Delhi . He stance (and then back again), from presence, outside in the rain to be liter - corro (sic) islands to rendezvous with observed the conditions of the Sched - being a banished Untouchable to being ally and ritually washed clean. Nonethe - the weapons boat, but after thirteen uled Castes en route and was dismayed an imposing political figure. The sheer less, Mangoo Ram was a good student: days military shop from Sydney, the “to se our people being treated to diversity of Mangoo Ram’s colourful life he placed third in his class in primary “Man of War”, discovered the timely in - badly”.12. At the Minaksi Temple in would invalidate any claims he might school. But whereas the other good stu - tervention of an American warship were Madurai , for instance, he was told to be have wanted village culture of the lower dents were encouraged to become pat - they spared. They went to Vera Cruz, careful not to touch the Achhut (Un - castes, but experience forged him into a waris (village record-keeper) or to seek Mexico , to receive rations. touchables): people assumed from his modern man. Ultimately, his character - higher education, Mango Ram was en - There they finally connected dress that he was of decent caste. By istics were modern were those of the couraged to leave school and help his with their weapons boat, the Maverick; the time Mangoo Ram reached the Pun - movement he led and of the proud new father at a more proper “Chamar task”. they joined the crew, took on giant tur - jab he was convinced that there was breed of ex-Untouchable he came to In 1905, he did quit school; he married, tles for food, and headed for India.7 need for social change, and wrote to represent. and for three years helped his father de - They were halted again in Hawaii , Ghadar Party headquarters in San Fran - Source Courtesy: Ambedkar Times, velop their leather trade into a thriving where Mangoo Ram witnessed the cisco about the difficult conditions of Posted on July 30, 2009 www.ambedkartimes.com V0l-12 12 Issue-44 www.deshdoaba.com January 13, 2021 BABU MANGU RAM MUGOWALIA - A PROFILE Prof. G.S. BALL M.A., M.Phil. for social change. untouchables have their powers: equality of all human-beings; he was President, Ambedkar Mission Babu M.R. Mugowalia wrote communal pride (qaumiat), religion against all sorts of exploitations of Society, Punjab (Regd) to the Ghadar Party headquarters in (mazhab), and organisation (mazlis)". man against man; and he earnestly Babu Mangu Ram Mugowalia San Francisco about the difficult con - The hope was that these powers devoted his bodily energy and finan - combined in his personage the quali - ditions of the Untouchables in India. could be fostered and spiltered cial resources in founding a new so - ties of a fierce revolutionary, a He wrote them that their freedom through force of ideology. ciety based upon the gospel of staunch patriot, a devoted crusader was more important to him than In - Ad-Dharma was almost Babu equality. His ideas about the universe against social evils and above all a dian freedom. According to Babu Mu - M.R. Mugowalia's show. It inspired and equality of all men are echoed in true humanitarian through. Born gowalia, leaders of the Ghadar Party the lowliest of the low to fight for the Ad-Dharma Mandal (1926-1931) among the lowliest of the low, he then disengaged him to work with equality, economic, social and politi - report in the preparation of which crossed all social barriers dauntlessly Scheduled Castes (Untouchables), cal in a converted way. The Ad- Babu Mugowalia had played a big and suffered all sorts of indignities of and wrote him that they would sup - Dharma, under the dynamic role. It reads as follows: life and made his way to reach the port him in his tasks. Thus, in a new leadership of a true revolutionary like "Nature (Qudrat Ka Mela) cre - pinnacle of greatness. context, the old revolutionary from Babu Mugowalia, was an aggressive ated human beings from original Babu Mangu Ram Mugowalia Fresno continued the Ghadar spirit. and autonomous movement or com - source (Adi) at the time that it cre - represents a rare example among the This clearly shows that even pared to similar movements that took ated all beings in the earth. The revolutionaries Ghadarite philosophy. Ghadarites had realized the need to birth in other parts of the country. knowledge of moral behaviour (karm- In those dark days, it was rare for an awaken these slaves of Indian Society Within a short span of time, it jolted dharm) was also given to them at untouchable to understand the - the then the 'haves- that time by Nature. Nature made hu - essence of revolution against imperi - Untouch - not' through mans superior to animals, but among alism. But he rose to the occasion ables. its rallies, humans all were equal. and proved his mettle. He joined the publica - In the beginning, when Na - Ghadar Party when he went to Cali - When he tions, depu - ture created human beings, there was fornia (U.S.A.) in 1909 A.D. as its ac - started his tations and no discrimination. There were no dif - tive member. Babu Mangu Ram task of so - demonstra - ferences and no quarrels. In particu - Mugowalia, it appears desired an es - cial reform tions to de - lar, there were no such concepts as tablishment of society which must be i.e. estab - mand new high or low caste. God (Ishwar) was based on Equality. And he saw one lishing government meditating; all was in harmony. Every - being fought for by the Ghadarites as schools for policies or one believed in one dharma which they had abolished all social distinc - untouch - to protest Nature had given then through intel - tions among themselves first which, ables poors, upper caste lect and knowledge". Babu M.R. Mu - perhaps, is not the practice with the he began to discrimina - gowalia did not mean by the word modern community or who profess look for an tions. The 'God' as something supernatural be - change of the sort. As Babu Mangu alternative most influ - ings who is said to have created the Ram Mugowalia spoke of the Ghadar which may ential politi - world and since then regulating it as Party, "It was a new society, we were provide a cal action of is believed in theology. Mark Juer - all treated as equals". lever for the the move - gensmeyer makes it quite clear in his As a Ghadarite, he took part unity of the ment that work, Religion As Social Vision, thus: in the organizational activities at first untouchable can be "Occasionally there is mention of God but in 1915 A.D. an occasion came poors and listed as in a more formal sense". "God (Ish - when he volunteered to be one of the then to one of its war) was meditating; all was in har - five Ghadarites in a dangerous mis - demon - great mony". And Babu Mangu Ram sion involving smuggled weapons strate achieve - Mugowalia made a practice of using shipped from California to the Punjab. through that ments, was the name Adi-Purkh for the divine - Babu Mangu Ram Mugowalia was alternative to get literally "the originator", or the "Orig - chosen by the leader of the Ghadar the political Scheduled inal Being". All these designations, al - Party at that time. Mr. Sohan Singh presence of the untouchables in the Castes registered as a followers of though they are theistic terms, are Bhakna, the Secretary of Ghadar politics of Punjab of those days. It new religion. In 1931 A.D. census, al - impersonal in intent. Party, whom Babu M.R. Mugowalia must be remembered that Punjab was most half a million of them registered He, all his life, stood like a remembered as "Godha" sent the five already witnessing political uphaul as "Ad-Dharmi" rather than Hindus or rock against social evils such as un - to Los Angeles, where they boarded and each class was trying to reap at Muslim or Sikh. Mr. Mark Juergens - touchability, caste-system, women an intermediary boat, after depositing political harvesting. Babu Mangu Ram meyer writes as, "Later in the 1930, slavery, exploitation etc. His life in cul - all of their personal identifications Mugowalia, along with other con - their political influence turned to - tural side symbolized with the cre - with "Godha", for the rest of the jour - scious men from his class, then wards electoral politics, in alliance ation of new social virtues such as ney's saga. Mangu Ram would be founded on June 11-12, 1926 A.D. first with the predominantly Muslim women's rights, the value of educa - known by a pseudonym, "Nizamud - at his village Mugowal Ad-Dharma as Unionist Party and then with the Con - tion, abstinence from alcohol and din". the alternative. gress. It was the logical consequence drugs - which were 'nothing less than Putting his life into Ad-Dharma's main aim was to of the political awakening created a new concept of moral order'. Thus danger and travelling through Se - create a feeling of identity among the among them by Ad-Dharma Move - Babu M.R. Mugowalia, a Ghadarite crorro Islands and halting at Mexico, untouchable class which numbered at ment in Punjab, whose undisputable revolutionary, social crusader, political Caladonia Islands, Manila, Singapore that time about one fourth of the en - leader was Babu Mangu Ram Mu - activist and strategist and as a hu - and again to Manila where he stayed tire population of India. Babu M.R. gowalia. manitarian fought for the establish - for sometime and finally to India Mugowalia and the early leaders of Thus through several means, ment of an ideal society till he where he reached in 1925 A.D. the Ad-Dharma perceived their first then, the Ad-Dharmis presented to its breathed last. The noble way of com - It is after 1925, that his ca - task to be the creation of a new reli - followers a vision of a world which memorating celebrating the 99th reer as a crusader against untoucha - gion. In their initial meetings, even be - both confirmed and transformed the Birth Anniversary (for that matter bility and casteism began. As he fore they developed an organisational rude experience of untouchables. And every birth anniversary) of Babu travelled from Ceylon to Punjab structure, they labored over a basic in doing so it implied that a different Mangu Ram Mugowalia - who desired through Madurai, Madras, Bombay, ideological theme upon which they sort of world was coming into being, his movement to coincide with Poona, Sitara, Nagpur and Delhi, he could build a system of religious ideas for the separate identity so defined Ambedkarite Movement to give the observed the condition of the un - and symbols. Its central motive was signaled hope for a society in which movement of depressed classes a touchables on route and was dis - novel: the idea that untouchables social groups carried no inherent country-wide stature, is to emulate mayed to see these people being constitute a quaum, a distinct reli - mark of judgment and in which the him. Therefore, let us resolve to emu - treated so badly. In Madurai, when gions community similar to those of benefits of progress could be shared late the great Babu Mangu Ram Mu - Babu Mangu Ram visited the Muslims, Hindus and Sikhs, and that by all. Cultural and humanistic as - gowalia - patriot, social revolutionary, Meenakshi Temple, he was told to be the quam had existed from time im - pects of the personality of Babu M.R. a successful strategist and, above all, careful not to touch Achhut (Un - memorial. It was a myth of power ad - Mugowalia were even more glaring. a humanist. touchables) since they assumed by dressed to the people without power. As a humanist his vision of the world his dress that he was of a decent It was intended to communicate the was near to rationalist view of the Source Courtesy: Souvenir, 1985 caste. By the time Babu M.R. Mu - sense of strength that Babu M.R. Mu - universe (we can even say materialis - Babu Mangu Ram Mugowalia gowalia had reached the Punjab, he gowalia felt belonged to his caste fel - tic as well though in rudimentary 99th Birth Anniversary, was convinced that there was need lows by right. As he explained, "The form), he believed in the inherent By Mr. C. L. Chumber www.ambedkartimes.com V0l-12 13 Issue-44 www.deshdoaba.com January 13, 2021 www.ambedkartimes.com V0l-12 14 Issue-44 www.deshdoaba.com January 13, 2021