Editor-In-Chief : Prem Kumar Chumber Contact : 510 - 219 - 8920 Fax : 916 - 238 - 1393 E-mail : [email protected] Editors : Takshila & Kabir Chumber VOL - 4 ISSUE No. - 12 February 7, 2013 www.ambedkartimes.com www.ambedkartimes.org www.deshdoaba.com MAKING SENSE OF DALIT IDENTITY IN CONTEMPORARY PUNJAB Japanese Institute Honors REVIEW ARTICLE OF A RECENT STUDY IN PUNJABI BHAGAT SINGH THIND unjab has the highest pro- `monopolized by the so-called Sacramento : The Fred Korematsu Institute for Civil Rights and portion of Dalits (29 per- dominant/upper castes. This is Education, a program of the Asian Law Caucus, held the Fred Pcent, Census of India what forced them to look for Korematsu Day Heroes Celebration on 2001) in India and this whopping alternative ways of social mobili- Sunday, January 27, 2013 in the numerical presence has further ty and empowerment. Herbst Theatre, San Francisco. increased with the inclusion of The story of Dalit identity, Despite a $25 ticket, this 900-capacity Mochi and Rai Sikh/Mahatam emancipation, empowerment and theatre was full. In all, 16 civil rights castes into Scheduled Castes cat- DR. RONKI RAM mobility is quite different in heroes were honored . These included egory in the state. Despite having number of professions, which Punjab from that of the rest of a Sikh, Dr. Bhagat Singh Thind. He was one of the three heroes in the cat- the highest proportion of Dalit were traditionally considered to India. There happened to be two egory of "Race in the Courts Heroes". He was honored for fighting for percentage in the country, Dalits be the mainstay of the business main models of social mobility U.S. citizenship in the U.S. Supreme Court, in Punjab, however, are exten- and artisan castes. This has led to available to the socially excluded In their landmark decision of Feb.10, 1923, the Supreme sively deprived of agricultural a sharp decline in the number of sections of the Indian society. Court conceded that he was a Caucasian (A requirement for citizen- land. Among them less than 5 Dalit landless agricultural work- These two models are: Conversion ship, then), but unfortunately for him, the Court declared him "alien percent (Census of India) are cul- ers in Punjab whose strength has and Sanskritisation. Conversion ineligible to citizenship", saying that he was not "white". At the cele- tivators. They shared only 4.82 and Sanskritisation aim at seeking brations, he was represented by his son, David Thind, who has percent of the number of opera- Surinder Dalit emancipation by crossing published his many manuscripts, and maintains an excellent web tional holdings and 2.34 percent Singh over to something new/external site. Dr Thind was a great orator and delivered numerous lectures of the total area under cultivation that would facilitate them to quit on Sikh philosophy and the right of freedom of India from British (1991 Census). Consequently, Junior their centuries-old entrenched Rule. He could get citizenship only in 1936 under the New York Research State's law new law that allowed citizenship to World War I veterans. their landlessness rendered a subordination [Ram 2012: 639]. Fellow Readers will enjoy the music and the information at http://www.bha- large number of them into agri- But as far as Punjab is concerned, gatsinghthind.com/military_thind.php The Korematsu Institute dis- cultural labourers and made come down from 24 percent in Dalits seem to have avoided this tributes Free Korematsu Teaching Kits to any teacher who requests them subservient to the landown- 1991 to 16 percent in 2001. two fold way of social mobility for one on their web site (www.korematsuinstitute.org). This writer is ers. However, a significant However, the dissociation of the reasons best known to them. happy to note that, the sponsor of the celebrations included the change has taken place over the Dalits from the menial and agri- They prefer to improve their social Sikh Coalition, Sikh American Legal Defense & Education Fund, last few decades. Dalits in Punjab cultural work in Punjab and their status through highlighting their and South Asian Bar Association of Northern California. However, have improved their economic relatively better economic condi- caste identity. he did not see any Sikh among the 900 attendees at the function. position through hard work, job tions have probably failed to get What distinguished caste in For further details, the readers may e-mail info@korematsuinsti- diversification and emigration them entry into the local struc- Punjab from the rest of the coun- tute.org or pone. 415-848-77370. Dr. Onkar Singh Bindra ([email protected]) abroad. They have entered into a ture of power, almost totally contd. on page 3 LATE COMMISSIONER LAHORI RAM’S FOURTH BARSI CELEBRATED

Senator Jerry Hill presents Jagdev and Assemblyman Bill Quirk's representative presents Ajaipaul Ram with a Certificate of Recognition Ajaipaul Ram, Roger Dicikinson & Jagdev Ram the Ram Family with a California State Legislative Honor

“Time is not measured by On January 20, 2013 the The Ram family hosted the ed the fourth anniversary of the People traveled from all over the the years that you live but by the Ram Family hosted a religious Akhand Path at the Shri Guru passing of Mr. Lahori Ram. Over United States to attend the func- deeds that you do and the joy function celebrating the life of Ravidass Temple in Pittsburg , 1000 friends, family and well- tion. Many people traveled that you give.” Late Commissioner Lahori Ram. CA . The function commemorat- wishers attended the memorial. contd. on page 9

Income Tax Preparatioin Amrik Chand (CPA) (Individual, Corporation & LLC) Payroll Services & Bank Keeping Services Phone : 510-490-8200 Fax : 510-490-8202 • We are in this business since 1989. Email : [email protected] Your satisfaction is our goal. • Please call us for 959 Corporate Way, Fremont, CA. 94539 Professional & reliable services at reasonable rates. www.ambedkartimes.com 2 Vol. 4 Issue No. 12 February 7, 2013 Editorial ✍ SOCIAL JUSTICE, POLITICAL WE the PEOPLE of INDIA POWER AND DALIT EMPOWERMENT The text of the Preamble of the Indian constitution reads: The key to Dalit empowerment is to first hold politi- "WE, THE PEOPLE OF cal power (master key) and then to deploy the same for INDIA, having solemnly resolved bring social justice. It is through this way, as meticu- to constitute India into a SOVER- lously emphasized first by Dr. B.R. Ambedkar and later EIGN SOCIALIST SECULAR on by Babu Kanshi Ram, that the lot of the Scheduled DEMOCRATIC REPUBLIC and to Castes (SCs), Scheduled Tribes (STs), the other secure to all its citizens: Backward Castes (OBCs) and the minorities can be JUSTICE, social, economic improved and that they can be brought into the main- and political; stream to reap the fruits of the fast globalizing Indian LIBERTY, of thought, expres- economy and polity. On 25 January 2013, India has cel- sion, belief, faith and worship; ebrated her 64th Republic Day. It was on this auspicious EQUALITY of status and of day in his national address the Hon'ble President of opportunity; India, Shri Pranab Mukherjee, asserted that "India has and to promote among them come a long way but still we have changed more in last six decades than in six previous all to go a long way. We need to work centuries. This is neither accidental nor providential; FRATERNITY assuring the and strive in unison. history shifts its pace when touched by vision. The great dignity of the individual and the Dr. B.R. Ambedkar rightly dream of raising a new India from the ashes of colonialism unity and integrity of the Nation; said in his last speech in the reached a historic denouement in 1947; more important, IN OUR CONSTITUENT Constituent Assembly on independence became a turning point for an equally dra- ASSEMBLY this twenty-sixth day November 25, 1949 and I quote matic narrative, nation building. The foundations were of November, 1949, DO HEREBY "….. I shall not therefore enter laid through our Constitution, adopted on 26 January ADOPT, ENACT AND GIVE TO into the merits of the 1950, which we celebrate each year as Republic Day". OURSELVES THIS CONSTITU- Constitution. Because I feel, During his engaging speech, the Hon'ble President TION." RAMESH CHANDER however good a Constitution of India, also made a special reference to the The constitution came into Ambassador (IFS Retd.) may be, it is sure to turn out bad Constitution of Independent India as a "second libera- force on January 26, 1950. The gramme happens, Indian democ- because those who are called to tion" from the "stranglehold of traditional inequity in January 26 became the Republic racy would be the most vibrant work it, happen to be a bad lot. gender, caste, community, along with other fetters that Day of India. Let us look back with and successful. However bad a Constitution may had chained us for too long". He further refereed to the some sense of introspection and The Bad - Could we secure for be, it may turn out to be good if "unflinching commitment of leaders like Jawaharlal consider whether we have lived up ourselves Justice, Liberty and those who are called to work it, Nehru and Babasaheb Ambedkar" to help bring social to the lofty ideals of the Preamble Equality and promote Fraternity, happen to be a good lot. The justice through the enactment of the Hindu code bill in of the constitution of the Republic as visualized by the founding working of a Constitution does 1955. It is to be boldly underlined here that Babasaheb India. It is a mixed bag, to my fathers? The answer, most proba- not depend wholly upon the Dr. Ambedkar resigned from the post of Law Minister mind, of good and bad. bly, is in the negative. The justice nature of the Constitution. The of Independent India (of which he was the first incum- The Good - we are prevailing is delayed, costly, lopsided and Constitution can provide only bent) during the proceeding of this very bill in which he as a sovereign country and are a hard to find. The liberty is dis- the organs of State such as the fiercely fought for the equal rights for the women. The dignified member of the comity of criminatory. The Media is totally Legislature, the Executive and Hon'ble President of India concluded his national nations. We are the largest democ- commercialized. The intellectual the Judiciary. address with the following promise: "If India has racy of the world. The words class is self-centered. The factors on which the changed more in six decades than six previous cen- 'Socialist and Secular' were added The Equality is yet to come by working of those organs of the turies, then I promise you that it will change more in to the preamble were added on the in the caste ridden society. We State depends are the people and the next ten years than in the previous sixty". recommendations of the Swaran have failed to promote fraternity the political parties they will set up Yes, India can change definitely more in the coming Singh Committee later sometime in the society at large. Communal as their instruments to carry out ten years than its record in the previous sixty provided in the early 70s. It could be any- strife is getting strengthened. their wishes and their politics. " it has been able to annihilate caste and practically pre- body's guess or opinion whether Religious bigotry is gaining sup- We the people of India must serve gender equality in its social, cultural, political we are socialist and secular? The port. But it is satisfactory to note consider and realize this if we and economic sectors. For this to become reality and to redeeming factor is that the con- that we still swear to uphold the want to see India succeed and ensure social justice and gender equality in its vast var- stitution is working. If, somehow, constitution. Many positive prosper. It seems that the consti- iegated society, India needs to do much more than its polarization of political forces on things have happened and much tution has not failed us. And we constitutional affirmative action operation. The consti- the basis of ideology and pro- is underway. Anyway, we have must not fail the constitution tutional social transformative endeavors need to be cor- roborated, in fact, with similar concerted efforts on the ATTORNEY ASHWANI BHAKHRI’S MOTHER MRS. KALAWANTI BHAKHRI NO MORE part of civil society in India. The civil society has to Mrs. Kalawanti Bhakhri Mrs. Bhakhri. She had long and Equalization, Former Speaker Pro come forward for this herculean task of mega social (Mother of Ashwani Bhakhri, blessed life. She survived by three Tempore, Fiona Ma, Kevin Mullin transformation. Babasaheb Dr. Ambedkar used to Attorney at Law, "THE BHAKHRI sons, 11 grandchildren and 16 (D-San Mateo), Member California emphasize that if Indian parliamentary democracy LAW FIRM") passed away on great-grandchildren. Legislative Assembly, Don Horsely, ought to survive it soon has to introduce social democ- January 22, 2013 at the age of 99. A prayer meeting will be held Supervisor of San Mateo County, racy at its grassroots. Political equality has to be The funeral service was held on on this Sunday, February 10, 2013, Steve Wagstaffe, District Attorney matched with social and economic equality. It is politi- January 27, 2013 in South San at Sunnyvale Hindu Temple, 450 of San Mateo County, Gina Papan, cal equality buttressed with social and economic equal- Francisco and approximately 500 Persian Drive , Sunnyvale, CA Mayor of City of Millbrae, Ash people were present. Among oth- 94089 , from 11 a.m. to 1:00 p.m. Kalra, Councilmember of City of ity that can pave the way for real social justice ulti- ers, Senior State Senator Leland According to the Bhakhri family, San Jose, Pradeep Gupta, mately leading to the genuine Dalit empowerment from Yee (D-San Francisco, Senator the prayer service is expected to Councilmember of the City of below up rather than top down based on patronage and Jerry Hill (D-San Mateo), Hon' be attended by family, friends, rel- South San Francisco, David sycophancy. For such a genuine grassroots social Betty Yee, member of the atives and official dignitaries. Canapa, Councilmember of the transformation and Dalit empowerment to become California Board of Equalization, Among others who have confirmed City of Daly City, & Kansen Chu, reality one needs to give a serious thought to what Kevin Mullin, Member of the State to attend on this Sunday are Councilmember of the City of San Babasaheb Dr. B.R. Ambedkar and Babu Kanshi Ram Assembly, Don Horsely, Congressman Mike Honda, Jose. Your presence on the occa- used to emphasize on the practical devise of master key. Supervisor San Mateo County, and Congresswoman Jackie Spier, sion will be highly appreciated by Geordge Gascon, District Attorney Senior State Senator, Leland Yee, the Bhakhri family. Prem K. Chumber of County & City of San Francisco, Senator Jerry Hill, Betty Yee, mem- Ambedkartimes.com pays its trib- Editor-in-Chief were in attendance to pay tribute to ber of the California Board of ute to late Mrs. Kalwanti Bhakhri.

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contd. from front page my and psychology. Language and and casteist parties. Particularly, (the babes of Chamars), Guru based Dalit identities have try is the primacy of the material culture are the two intricate deter- they criticize the Bahujan Samaj Ravidass di foj kardi a moj” (the emerged as hub of Dalit emanci- (land) and political factors over minant factors of the existence Party leaders who limit them- children of Guru Ravidass are pation and empowerment. the principle of purity and pollu- and development of a community. selves to ‘caste politics’. They relishing) etc. are often found However, the emergence of caste tion dichotomy. Punjab is prima- There is a common impression argued that bourgeoisie Dalit written on cars, jeeps and bikes based Dalit identities are fast rily an agrarian state. Social sta- that one can write about the com- class wants to maintain its posi- in the Doaba region of Punjab. becoming the cause of routine tus in Punjab is basically meas- plex aspects of life and society tion in present political system. The religious places popularly caste conflicts in Punjab. ured in terms of possession of rather more comfortably in ones They never participate in Marxist known as Deras/Ravidass Deras Second chapter is a detailed land. In Punjab, land is basically mother tongue. Till date, the most struggle and always oppose it. are mushrooming on caste line. account of the changing basis of under the absolute control of the renowned literary works, opin- Therefore, Marxists adopt similar Such caste based religious places Punjabi Dalit identity. Dalit dominant caste i.e. Jat Sikh [ibid: ioned the author, were written by planning for bourgeoisie, reli- are providing most sought after identity is related to resourceful, 656]. Therefore, Jat Sikh consid- authors in local languages. The gious and Dalit political parties. socio-religious space to Dalits prosperous and respectable life. ered themselves at the top of writers who achieved this reputa- They also argue that Dalit con- which differentiates them from It is a demonstration of positive caste hierarchy in Punjab, partic- tion through mother/local lan- sciousness is a hurdle in revolu- other communities. Ravidass efforts of Dalits who consciously ularly in Sikhism. Since Purity- guage are: Plato, Aristotle, Hegel, tionary thinking. Although, Dalit Deras, as argued by the author, put emphasis on projecting Pollution is not the criterion of Marx, Derrida among many oth- consciousness recognises the rev- are providing a new and different themselves as an altogether a social exclusion in Punjab, it does ers. Similarly, Punjabi i.e. the local olutionary spirit but in the end it identity to Dalits by combining separate different social not make much difference language of Punjab, was popular- goes in favor of capitalism and spirituality with politics. Dr. group/community. It also helps whether you follow the cultural ized by Guru Nanak Dev, the makes it strong. Second, the Ambedkar and Guru Ravidass them in flouting their distinct norms of priestly class or not. founder of Sikh faith, in guru- author argues that in Punjab, have become the center of Dalit political value in the arithmetic Even if someone embraces some mukhi script. Punjabi language, Dalit identity is emerging on the identity. It was first highlighted of electoral politics. Earning other religion in Punjab to get rid culture and literature eventually basis of caste. The caste inferiori- by Ad Dharm movement. The respectable space in society of caste-based discrimination developed through the gurumukhi ty is challenged through the question of Dalit emancipation through political power, seems rampant in Hinduism, it still script. Today, the domain of proverb of caste prestige. The and empowerment has been con- to be the sole purpose of emerg- does not make much difference Punjabi language is shrinking caste based Dalit identity is giving tinuously raised by different per- ing Dalit identity. It also looked so far, as long as he fails to while relying more on ditto vocab- birth to Dalitism. And Dalitism sons through different ways for at as if providing freedom from acquire some land in agriculture- ulary of other languages than has become victim of one-sided- instance Buddha, Sants of Bhakti Brahminical structures. dominated state of Punjab. So making use of original Punjabi ness which looks at the Dalit movement, Sikh Gurus, Jotirao Historically, the idea of distinct Dalits conversion into another vocabulary. The author alarms emancipation only through the Phule, Adi/Ad Dharm move- Dalit identity started from the religion becomes meaningless that by doing so we would not only prestige of caste. The author ments, Ambedkarite movement, Buddhism. Buddha was the first and they prefer to improve their weaken our mother tongue vocab- questioned caste based Dalit and Kanshi Ram. Dalit empow- to raise voice against the symbols social position through recon- ulary but also dwarf our culture. emancipation while asking a per- erment critically analysed and behaviors of Upper Castes structing their identity on the The book is arranged into eight tinent question that is it a positive through different ideologies. which were responsible for basis of caste and reinventing chapters in addition to a detailed way of Dalit emancipation? He Gandhian philosophy emphasis- oppression of Dalits. Due to the their cultural heritage. prologue, foreword, introduction, described that Dalit question is es on Dalit emancipation and efforts of Buddhist prophets Dalit Pachhan Mukti Ate epilogue (Dalit suppression and not a question of Dalits only. This empowerment within Varna Dalits attained opportunities to Shaktikarn (Dalit Identity, emancipation: synthesis and reac- question, in his views, is related to Vyastha through eliminating the capture the political power. After Emancipation and tion) and a detailed bibliography the change of social, economic caste hierarchy from the minds a long period, in medieval time, Empowerment) is the second based on scattered but rich and political structure of the of people. It represents Varna in north India Sants of Bhakti book written by the author in the Punjabi sources. entire Indian society. Quoting Dr. Vyastha with moral principles. movement and Sikh Gurus’ mis- Punjabi language. This ethno- The first chapter explores the Ambedkar, the author says that In other words, it emphasises on sion of social equality provided a graphic work, under review, is long journey of Dalit identity, Dalit question is facing two main Dalit emancipation without new meaning to Dalit identity. based on historical and analytical emancipation and empowerment rivals: Brahmanism and elimination of the caste system. However, during Ad Dharm methods. The main argument of in Punjab. The chapter opens with Capitalism. If Dalit movement Ambedkar-Gandhi Poona Pact is movement, Dalits for the first the book is that Dalits in Punjab the ubiquity of Dalit question in failed to abolish Brahmanism and the outcome of such philosophy. time took initiative to construct are consciously and systematical- Indian society which remained in the presence of capitalism Efforts of British government their identity on their own. The ly constructing their caste/reli- inflamed during the period of somehow able to gain slightly (divide and rule policy) had also leaders of Adi Dharm movement gion based identity. Caste based Buddhism, Bhakti movement, the through reservation, then this empowered the Dalits in a limit- created religion based Dalit iden- identity helps them in emancipa- mission of social equality and jus- type of change will be far away ed way. On one hand, Britishers tity i.e. Ad Dharmi. The religious tion from the inferiority complex tice run by Sikh Gurus, Adi move- from Dalit identity, emancipation empowered Dalits through com- paradigm of Dalit identity was a and gaining empowerment in the ments and also during the move- and empowerment as defined by munal award and, on the other process of regenerating the hith- otherwise oppressive main- ments run by Phule- Periyar- the author. Dalit emancipation, hand, they kept away Dalits from erto eclipsed Dalit history, cul- stream Punjabi society. It also Ambedkar- Kanshi Ram. The emphasized the author, is related land ownership. The reservation ture and heritage. ‘Ad Dharmi’ as discusses the sources and stages protest against the silence of with the freedom of individuals provided by the Colonial govern- a religious identity separates of Dalit identity formation in upper castes on Dalit question is from individuals who are encir- ment in electoral system, recog- Dalits from the mainstream reli- Punjab by focusing on various raised from time to time. cled within oppressive structures nition of Ad Dharm as a new reli- gions such as Hindu, Sikh and Dalit movements like Ad Dharm, However, the big silence on Dalit of social dominations based of gion of Dalits, victory of Dalits Muslims. In edition of religion, Ambedkarite, Bahujan Samaj and question at the time of Indian hoary caste system. The struggle on the reserved seats of Punjab the leaders of the movement also the mushrooming growth of national movement has not only for Dalit emancipation is waged provincial Assembly election in constructed the different Dalit Ravidass Deras. Relying on revealed its narrow canvas but by Dalit middle class. The Dalit 1937 and 1946 etc are known as identity through religious texts, archival and ethnographic sources, also separated it sharply from its middle class is the product of con- examples of Dalit empowerment. Gurus (Guru Ravidass, Bhagat the study meticulously explores wider social domain deeply stitutional affirmative actions and In the views of the author, it Kabir, Balmik, Namdev), the causes behind the rise of Dalit drowned in social inequalities and the teachings of Ambedkarite ide- shows that such a process of shrines, slogans (Jo Bole So identity in Punjab and the ways it social evils. Dalit identity, eman- ology. This Dalit middle class Dalit empowerment is ultimately Nirbhye – Sri Guru Ravidass exhibits the same. Before explor- cipation and empowerment are firmly observes that Marxist par- went in favour of further Maharaj Ki Jai” and Jo Bole So ing the various themes which the discussed in two perspectives: ties are their opponent. The basic strengthening the already Nirbhye – Ad Dharm Ki Jai”), book analytically discusses, there first, Marxist/Leftist and second, reason of their opposition to the entrenched institution of caste symbols (Sohung), prayers, dress is a need to highlight the prologue caste prestige. Marxists/Leftists Communist parties is that such system. The educated and mid- codes, construction of religious of the book. study Dalit question from eco- left parties are themselves votary dle generation Dalits have been places, and salutations. Ad In the prologue, the author nomic/class perspective. They of capitalism and therefore are trying to seek emancipation and Dharm movement also encour- has described the importance of observe Dalit identity in terms of unable to understand the ever- empowerment through con- aged the Dalits to attain political vernacular/mother language. In class. They argue that the Dalit lasting caste based division of structing separate power and to become resourceful the views of the author mother oppression is based on their eco- Indian society. religious/caste identities. The to further strengthen Dalit iden- tongue is not only used as a tool of nomic subjugation. They consider The instances of caste based educated class has ligitimised tity. Subsequently to the Ad conversation but in reality it also caste to be the superstructure on Dalit identity are normally their act by using the idea of Dharm, Ambedkarite movement helps in understanding the com- class. They criticize the newly observed in Doaba region of caste based identity as popular- played a significant role in con- plexities of social existence, cul- emerged middle class among Punjab. Couplets of caste pres- ized by Kanshi Ram. From the struction of Dalit identity. It is ture, identity, nationality, econo- Dalits who follow the bourgeoisie tige such as “putt Chamaran de” last few decades, religion/caste contd. on page 4 www.ambedkartimes.com 4 Vol. 4 Issue No. 12 February 7, 2013

contd. from page 3 Ravidass. In the rural Punjab, the philosophy of Punjabi qaum. only limited to upper/dominant tion. Social democracy, for him, notable that Ad Dharm move- particularly among Chamar The lager qaumi identity castes in Sikh panth. is based on the three principles; ment constructed Dalit identity community, new socio-cultural (Punjabi) will liberate Punjabis The fifth chapter deals with freedom, equality and fraternity. on religion. However, movements are silently growing from all other small identities. It Guru Ravidass, Ad Dharm and These three principles are neces- Ambedkarite movement focused its influence. The numbers of will teach the lesson of love and Dalit emancipation. According to sary to live a dignified life and on the rational Buddhist identi- Dera followers are increasing social equality not only to the author, Bani (spiritual poet- establish political democracy. ty. Dr. Ambedkar argued if Dalits day by day due to their adoption Punjabis but to the whole world. ry) of Guru Ravidass is a major That’s why he set up three politi- want to live like human beings of the blended philosophy of The fourth chapter describes source of Dalit consciousness in cal parties (Independent Labour than they should construct their Guru Ravidass and that of Dr. the issues related to caste and Punjab. Guru Ravidass did not Party, Scheduled Caste distinct political identity. Ambedkar. The credit of blend- class and Dalit emancipation in only write in spiritualistic sense. Federation and Republican Party Dr. Ambedkar was highly ing the philosophies of Dr. Indian Punjab. It is generally In fact, his poetry also chal- of India) for Dalits’ emancipa- respected among the Dalits in Ambedkar and Guru Ravidass perceived that Punjabi society is lenged insidious caste system tion. However, he failed to organ- Punjab. Dalits of Punjab not only goes to Dera Sachkhand Ballan. free from Brahminical Varna and oppression of the lower ise Dalits to attain political respect Guru Ravidass but also Ravidass Deras do not only exist system. However, the criticism of castes. In his Bani Guru Ravidass power. Beside the political and adhere to neo-Buddhism that in Punjab but also in abroad. The caste system by Sants of Bhakti also talked at length about legal methods to resolved the concentrated on rational thinking growing numbers of Ravidass movement, Sufis and Gurus, Beghampura (an ideal state) problems of Dalits. He also in respect of devotion. Dr. Deras are taking the shape of argued the author, highlights the where no one would be found emphasised the peacefully social Ambedkar’s understanding new socio-cultural Dalit move- fact of caste system in Punjabi sad and each one would live a protest against the discrimina- toward caste and its solution ment. The Sants of Deras society. According to the author happy life. The author wrote in tion. He lunched many move- through democratic way presents Sachkhand Ballan are leading the existence of caste system in detail about how the leaders of ments for emancipation of Dalits him as the most effective leader of the movement of Ravidass Sikh panth can be judged from Ad Dharm movement highlight- for instance temple entry move- downtrodden. After the Deras. Dera Ballan, also known two questions: first why Dr. ed Guru Ravidass and his bani ments and to get water from Ambedkarite movement, Bahujan as Dera Sant Sarwan Dass, is Ambedkar, who once wanted, which was already a great source restricted pounds. Samaj movement played a vital playing a vital role in construc- changed his decision to convert of Dalit consciousness. Ad In the seventh chapter the role in formation of Dalit identity. tion of Dalit identity. Since, Sant into Sikhism? Second, what was Dharm leaders meticulously author discussed in details the Babu Kanshi Ram emphasized on Sarwan Dass Dera is providing the reason that Sikh leadership spreaded this consciousness views of Shaheed Bhagat Singh caste based Dalit identity and its multifarious facilities (schools, started a campaign to seek the among Dalits. The movement towards the question of importance for gaining political hospitals etc.), religious places, constitutional provisions of affir- made every attempt which ideo- Untouchability. The two waves power. He organized middle class symbols, salute, slogans, and mative action for Scheduled logically and philosophically was of non-Dalit movement that of Dalits Bahujan Samaj at a plat- respectable social space to Dalits Castes for the lower castes necessary for the establishment raised voice for Dalits’ emanci- form i.e. Backward and Minority for led a descent life. Recently, among Sikhs? Sikh Gurus vehe- of a new religion including reli- pation along the national inde- Communities Employees' Dera was in news to provide new mently criticized the evil of caste gious book, symbol, prayer, pendence were Gadhar move- Federation (BAMCEF). religious identity to Dalits i.e. system both theoretically and salute, slogans, etc. But in the ment and Hindustan Socialist Systematic organizational struc- Ravidassia and holy book “Amrit practically. The author further post independent period, the Republic Party (an organisation ture of BAMCEF provides a new Bani of Guru Ravidass”. discussed that the period from movement did not sustain. established by Bhagat Singh). Dalit identity that organised In the third chapter, author Sikh Gurus to the missals was However, the seed of Dalit con- Due to the influence of Arya Dalits around political pro- describes the role of Punjabi known as ‘golden period of sciousness that were sown by Ad Samaj, Bhagat Singh and his grammes. The sole purpose of this qaum in Dalit emancipation and Sikhism’. During this period Sikh Dharm movement are now nur- family were against the caste and identity is to make Dalits as the empowerment. He has criticized panth was free from caste system tured by Ravidass Deras. Untouchability. Bhagat Singh holders of political power. The those people who defined at all. This was the period when Recently, the Ravidass Dera of discussed deeply the problem of next two stages of Bahujan Punjabi qaum narrowly. He Shudras joined the Sikhism and Sachkhand Ballan announced a religious fundamentalism and Samaj’s political programmes defines Punjabi qaum in broader played an important role in the new religion i.e. Ravidassia. And Untouchability in his three writ- which play a vital role in construc- and positive sense that includes emerging egalitarian Sikh identi- Dera also appealed to Dalit com- ings; Firkhu fasadh ate uhana da tion of Dalit identity are: Dalit common language, area, econo- ty. Not even a single example of munities to register their religion ellaaj (communal violence and Soshit Sangarsh Samiti (DS4) and my and mind-set. In other words caste based discrimination can ‘Ravidassia’. The author ends their solutions), Dharm ate sadhi Bahujan Samaj Party (BSP). This Punjabi qaum constituted all the be found during that period. this chapter with a critical note azadi di jang (religion and war of was for the first time when Dalits people who reside in and outside Subsequently, caste system that time will tell whether Dalit our independence), and Achhut realized to capture political power of Punjab and have common lan- emerged into Sikh panth: first, will accept Ravidassia as their da swal (question of through caste line. BSP through guage, culture and worldview. due to its close relationship with religion or it will end up like Ad Untouchable). In his essay its caste card is providing differ- Due to influence of different reli- Hinduism. Second, it entered Dharmi as a new caste category Achhut da swal, he argued that ent meaning to Dalit identity. It is gions, the Punjabi quam is into Sikh panth with the adop- among Dalits. religion is the foundation of also providing a new alternative believed to become synonymous tion of the cultural patron of Jat The sixth chapter is a Untouchability and caste system to young Dalits of rural and urban with the welfare of all, brother- community. During the second detailed description of the ideas in India. Religion morally con- Punjab. The roots of Dalit identity hood and commonhood, serve half of 19th century Singh Sabha and efforts made by Dr. fesses the lower castes to serve are based on political alternative freely, and secure the interest of movement was launched to Ambedkar for Dalit emancipa- the upper castes for salvation. or capture of political power. In poor and humble. It demon- reform the Sikh panth. Though tion. Dr. Ambedkar’s vision Therefore, he called himself Punjab, the distinction of Dalit strates that Punjabi qaum repre- the movement offered some about Dalit emancipation and atheist. As contrary to Congress, identity did not gain appreciation sents devotion of love, equality, relief from castism but it failed to empowerment are discussed by he did not prefer only political in political field but it has become sharing-ness and democratic val- eliminate caste system from Sikh the author broadly in the follow- independence but also wanted to fashionable in cultural field. In ues. It neither opposed anyone panth. Caste hierarchy in Sikh ing three aspects: first, the prob- resolve the social and economic the earlier stage of BAMCEF, nor oppressed anyone. Because panth, however, is different from lem of Untouchability should be problems of Dalits, labourers, caste symbols were used in of these characteristic of Punjabi that of Hindu religion. Among resolved through reforms in artisans and farmers. He criti- derogatory sense but now they are qaum castism never become the Sikh, Jat Sikhs are recog- Hindu religion and society. cized the disgust of Upper Castes deployed to gain recognition as much rigid as in the other parts of nized as superior. The lower Secondly, by constitutional pro- towards Dalits. He argued that Dalit identity, emancipation and India. In Punjab castism has castes in Sikh panth are largely visions of reservation and social Dalits are hatred because of their empowerment. been based on materialistic categorized into two groups; inequality should be reduced and bad economic condition. Ravidass Deras are the things i.e. land. Therefore, Dalits Chamars and Chhuras. The anti-Dalit elements should be Therefore, we should remove major socio-religious institu- are free from the notion of Purity Chamar Sikhs also known as dealt strictly by law. Thirdly, their poverty rather than hate tions that hold the command of and Pollution. It becomes the Ramdassia Sikh and Khalsa emancipate the Dalits from caste them. He asked Dalits to organ- the Dalit identity in the state. major cause of their emancipa- Brader. The Chhuras Sikhs are system by converting into ised and struggle for their eman- Ravidass Deras are dedicated to tion from Brahminical ideology known as Mazhabis and Rangretta Buddhism. For Dr. Ambedkar cipation. He argued “you are real the Guru Ravidass mission. The and elastic attitude toward Sikhs. They are kept in the lowest issues like social equality, self- labourers, labourers be organ- Deras demonstrate distinct Dalit castism that can help for their rung of caste hierarchy in Sikh esteem and respectable life are ised. You will not lose except the identity through different reli- empowerment. Author argued panth as well as in Hinduism. more significant than poverty chains of your slavery. Awake gious traditions, customs, slo- that not only the question of Dalit Caste hierarchy in Sikh panth is and resource-less for Dalits. and revolt against the ruler. gans, prayer, festivals, hymns, emancipation and empowerment based on materialistic things not Therefore, Dr. Ambedkar sug- Nothing will happen with these dress etc. It revolved around the but the problem like communal- on purity and pollution. Priestly gested the necessity of social slow reforms.” He also warned Bani and teachings of Guru ism also can be solved through activities in Sikh shrines are not democracy for Dalits’ emancipa- contd. on page 9 www.ambedkartimes.com 5 Vol. 4 Issue No. 12 February 7, 2013

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DHAN DHAN SRI GURU RAVIDASS JI Bole' So Nirbhay! Guru Ravidass Maharaj Ki Jai! Shri Guru Ravidass Sabha CA, Pittsburg is celebrating the 636th, Birthday Anniversary of our revered Lord SATGURUSATGURU RAVIDASSRAVIDASS MAHARAJMAHARAJ JIJI on Sunday, March 3, 2013 at the temple as per program noted below:

ARAMBH SHRI AKHAND PATH March 1st, 2013 (FRIDAY) 9:00 AM BHOG SHRI AKHAND PATH March 3rd, 2013 (SUNDAY) 9:00 AM KIRTAN DIWAN AFTER BHOG CEREMONY UNTIL 2:00 PM

Representatives of all Sabhas, Prominent Kirtani Jathas of Giani Harjinder Singh Rasia - Head Granthy of Shri Guru Ravidass Temple Pittsburg, Giani Baldev Singh and Giani Manjit Singh from Yuba City, Religious artists, distinguished Speakers and community leaders well versed with life and teachings of Satguru will embellish this Kirtan Diwan. Nishan Sahib Hoisting Ceremony will be held on March 2nd 2013 (SATURDAY) at 3:30 PM The Sangat of Sri Guru Ravidass Sabha will perform Langer, Path and Parshad Sewa for this program. The entire Sangat is cordially invited to participate in this celebration with family and friends and receive the benign blessings of Guru Ravidass. He devoted his entire life against inequity based on caste and class. Satguru Ravidass Ji was a great reli- gious and social reformer dedicated his whole life for the welfare of the humanity. May Guru Ravidass Ji bless the SANGAT. The committee and SANGAT are remodeling the 2nd building of the Gurughar. We need your help and support. Your con- tributions will be greatly appreciated. Managing Committee : SHRI GURU RAVIDASS SABHA PITTSBURG (CA) For doing any SEWA or information, please call Gurughar at (925) 439-2355. SEWADARS: Chairman President General Secretary Treasurer Moti Baru Salinder Singh Bhatia Resham Singh Gyan Suman www.ambedkartimes.com 6 Vol. 4 Issue No. 12 February 7, 2013 smUh sfD sMgq jI ƒ sRI gurU rivdfs jI dy 636vyN pRkfÈ idhfVy dIaF smUh sumn pirvfr vWloN lwK-lwK mubfrkF

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sIR jgdyv rfm aqy sRI ajypfl rfm ( spuwqr svrgvfsI sRI lfhOrI rfm ) aqy smUh pirvfr www.ambedkartimes.com 8 Vol. 4 Issue No. 12 February 7, 2013 smUh sfD sMgq jI ƒ sRI gurU rivdfs jI dy 636vyN pRkfÈ idhfVy dIaF lwK-lwK vDfeIaF

sRI gurU rivdfs jI

bljIq isMG aYzvokyt shfiek skWqr vwloN sRI gurU rivdfs tYNpl iptsbrg bljIq isMG aYzvokyt afpxy spuwqr nfl sRI gurU rivdfs tYNpl iptsbrg ivKy smUh sfD sMgq jI ƒ sRI gurU rivdfs jI dy 636vyN pRkfÈ idhfVy

dIaF lwK-lwK vDfeIaF sRI gurU rivdfs jI vwloN ËYlf jwgI, iptsbrg ËYlf jwgI aqy smUh pirvfr www.ambedkartimes.com 9 Vol. 4 Issue No. 12 February 7, 2013 Bhagat Singh Thind SHUDRASHUDRA - The rising Bhagat Singh Thind was a pioneer, civil What is less well known is that Bhagat Shudra : The Rising is a Hindi language period rights hero and spiritual leader that was Singh Thind remained in the U.S., complet- film with subtitles in English set in the Indus Valley born in the Punjab state of India. With the ed his Ph.D., and delivered lectures in Civilization with a storyline based on the beginning of encouragement of an understanding father, metaphysics all across the nation. Basing caste system in ancient India. Shudra is based on he left India, stayed briefly in Manila, and his lessons on Sikh philosophy, he enriched about 250 million people born Out Castes in Hindu arrived in Seattle, WA in 1913. A his teaching with references to Varna system. They were treated as Unclean & year later, he was paying his way the scriptures of several religions Impure, so much so that nobody ever even touched through the University of and the work of Emerson, them or even allowed their shadow to fall on upper caste. They were named differently at different times California at Berkeley by working Whitman, and Thoreau. He cam- such as 'DASYU', 'DAS', Chandala, Antyaja, Out in an Oregon lumber mill during paigned actively for the inde- Caste, lower Caste and "Shudra- The Untouchable". summer vacations. pendence of India from the "Shudra- The Rising" highlights the depth that evil When America entered World British Empire, and helped human mind can succumb, to cling on to power and supremacy. An out caste man War I, he joined the U.S. Army- Indian students in any way he 'Shudra' died for want of a sip of water, a child is publicly killed for uttering Holy Mantras, one of the few East Indians to do so at the could. In 1931, he married Vivian Davies a pregnant woman is forced in the physical submission, a wounded man dies in need of time. He was honorably discharged in 1918 and they had a son, David, to whom several medicine, all for one crime only.....Born in the caste of "Shudra-The Untouchable" and in 1920 applied for U.S. citizenship of his 15 books were dedicated. The initial part narrates the invasion of the people of west Asia to India. They were of from the state of Oregon. Since several "You must never be limited by external the Aryan race and they took over the local tribe and started controlling them. Finally their applicants from India had thus far been authority, whether it be vested in a church, learned scholar Manu wrote a code book of caste system which turned the local popula- granted U.S. citizenship, he too was man, or book. It is your right to question, tion as the Shudras (lowest of the low), who were imposed with cruel rules in the society. approved by the district court. However a challenge, and investigate." They were suppressed and exploited at every level of their lives by the upper caste people. naturalization examiner appealed this Ironically, Dr. Thind applied for and The film shows various rules imposed on the Shudras such as walking with a bell around court's decision and the rest is history. received U.S. citizenship through a law their ankles and a long leaf as tail. The film also sheds a light on the struggle by the On February 10, 1923, in United States granting citizenship to World War I veter- Shudras. This film is a must see for everybody who wants to know the history and effect of vs. Bhagat Singh Thind, the US Supreme ans in 1936, 18 years after he started the caste based discrimination on the Indian society. The proceeds of this film will be given to Court ruled that one must be white in order process, and within a few years of being the Rudraksh Productions for their future project which is again on the bravery of Dalits in ‘The Battle of Koregaon’- a saga of fight between the Mahar soldiers and Peshwas. to qualify for citizenship and that "Hindus" turned down by the U.S. Supreme Court. Arun Kumar, Ambedkar Mission Society, Bedford (UK) are "aliens ineligible to citizenship." (Source: adapted from PBS' Roots in the Sand) LATE COMMISSIONER LAHORI RAM’S FOURTH BARSI CELEBRATED ...... contd. from front page internationally to pay homage to Mayor Sonny Dhaliwal, and City Temples sent their representatives Assemblyman Roger Dickinson became bone marrow donors. their dear friend and give sup- of Pittsburg Mayor Nancy Parent. to attend the memorial. said that he can't believe four years Gurjeet is a friend of the Ram port to the family to continue the NP Singh and Anand Jha Committee members from had already passed since he lost his Family and is in desperate need annual memorial to keep Mr. from the Indian Consulate in San Fremont, Yuba City, Sacramento, friend. He encouraged more mem- for a match to save her life. Ram's memory alive. Francisco also represented the Rio Linda, Fresno , Bakersfield, bers of the Indo-American commu- Many prominent Indian Many dignitaries attended Indian Embassy. San Jose , Hayward , Modesto, nity to get involved in politics. He leaders also spoke about the life on Sunday and praised the work Kirtan was performed by Livingston and El Sobrante were mentioned that the Ram Family and legacy of late Lahori Ram. Mr. Ram accomplished in his Shri Guru Ravidass Temple all present. and the Indus Valley Chamber of Didar Singh Bains from Yuba lifetime. The elected officials Pittsburg head priest Bhai State Senator Jerry Hill, who Commerce host a Picnic every year City spoke about his close rela- included: California State Harjinder Singh Rasia, Bhai represents the district where the in his district in Elk Grove , CA tionship with Mr. Ram. Senator Jerry Hill from District Baldev Singh's Jatha, Bhai Ram family live, thanked the fami- which he never misses. Jagdev and Ajaipaul Ram 13, California State Assemblyman Rashpal Singh’s Jatha from the ly for allowing all community Mayor of Pittsburg Nancy thanked everyone for helping out from the 7th District Roger San Jose Sikh Temple , Bhai members an opportunity to get Parent spoke about Lahori Ram’s in the three day service and espe- Dickinson, California State Alam Singh and Bhai Jivan together and remember the contri- drive to establish the Temple in cially thanked the community Assemblywoman Susan Bonilla Singh from the Modesto Sikh butions of their Father. He said, the city of Pittsburg . She said and elected officials for their who represents the Pittsburg area Temple , Rajinder Singh Khaira “Lahori Ram was a self made man that by founding the Temple , encouragement and support. in the 14th Distrrict, a represen- head priest of Tierra Buena Sikh and a role model for all.” Senator Lahori Ram did a great service to They appreciated the great tative from California State Temple Yuba City, Bhai Hardev Hill presented Jagdev and Ajaipaul her City. During the program, a things said about their Father Assembly from the 20th District Singh and Jatinder Dutt. a Certificate of Recognition to bone marrow drive was held for and hope to continue the work Bill Quirk’s office, City of Lathrop Most of the local bay area Sikh honor the Fourth Memorial. Gurjeet Brar. Many attendees their Father started

MAKING SENSE OF DALIT IDENTITY IN CONTEMPORARY PUNJAB ...... contd. from page 4 Dalits about bureaucrats and excellent achievement of the book its hero who were earlier ignored. Dalit identity, education, litera- must read for lay, academic, feudals which he said were also that it elaborates minutely how The author further states that at ture, their social, economic and political and media persons. responsible of their slavery. He the poetry of Babu Mangu Ram, present, Dalit poetry addresses political position in the pre and Department of Political Science argued that it is through aware- Gurdass Ram Alam, Charn Dass the Dalit struggle from both caste post liberalization, privatization Panjab University, Chandigarh ness that Dalits could achieve Nidhark and Chanan Lal Manak and class perspectives. But to and globalization period. [email protected] their emancipation from caste. clearly draw the pictures of Dalit receive relief from caste system it On the whole, this book is •••• The eighth chapter deals with life, oppression and empower- lays stress on Ambedkarite and another good attempt by the Ref. Mochi and Rai the question of Dalit emancipa- ment. This chapter also talked in medieval Sants’ philosophy than author to analytically explore in Sikh/Mahatam were added in the tion in Punjabi Dalit poetry. Dalit detail about the Dalit poetry that Marxist. Dalit poetry, writes the Punjabi language the complex list of Scheduled Castes by the poetry, as pointed by the author is was written during the author, has been in the process of theme of Dalit identity, emanci- Constitution Scheduled Castes not only related to life of Dalits Ambedkarite movement in inventing counter culture as pation and empowerment. The Amendment Act 2002 (Act No. 25) but also criticized the perpetra- Punjab. In the opinion of the against the mainstream culture of book provides a compact and and 2007 (Act No. 31 of 2007) tors of Dalit atrocities. It chal- author, Dalit thinkers observe the social domination and all perva- rich account of the rise of Dalit respectively. With the inclusion of lenges, writes the author, the Dalit identity and emancipation sive hegemony. consciousness, identity and these two castes the numbers of political and religious authority in Dalit poetry from two perspec- The epilogue includes vari- assertion in Punjab. Based on SCs have reached up to 39 castes which supports Dalit oppression. tives: small stories and social crit- ous interviews of the author ethnographic and archival meth- For more detail see Ronki The oppression of Dalits was first icism. Dalit poetry criticizes all which were published at differ- ods, this analytical volume in Ram (2012), Beyond Conversion time challenged in the radical types of socio-cultural, religious ent intervals in various local/ver- Punjabi is a welcome addition to and Sanskritisation: Articulating poetry of the Bhakti movement of and political conditions which nacular newspapers and maga- the growing critical Dalit litera- an Alternative Dalit Agenda in medieval period. Subsequently, preserve the social hierarchy zines. These interviews help in ture on Punjab in vernacular. East Punjab, Modern Asian the leaders of Adi movements of based on oppressive four-fold understanding the complex The publisher too deserves com- Studies, Cambridge University 1920s also used poetry as a medi- Varna categories. Dalit poetry, issues of Dalit identity, emanci- mendation for bringing out the Press, Cambridge, Vol. 46, No. 3, um to criticize Dalit subjugation, said the author, represents the pation and empowerment. It book in an impressive form and pp. 639-702. documents the author with a labourers, farmers, poorer, provides us deep understanding wrapped up in an artistic cover Posted on www.ambedkartimes.com number of examples. It is an untouchables, cobblers, wavers as of the author on the issues like with a reasonable price tag. It is a (January 12, 2013) www.ambedkartimes.com 10 Vol. 4 Issue No. 12 February 7, 2013 Silence over Dalit Rape Victims Are They not the Daughters of India ? elhi saw an unprecedented amongst the village leading to her "There is no girl in our lane who Dpublic outrage over the father committing suicide out of has not been coerced or raped by recent cruel gang rape and vicious shame?"(1) This Dalit girl was the dominant caste men when attack on the 23 year old girl. This raped in September 2012 and they go to the fields to fetch water incident brought out many people Shenali questions why there were or for work."(3) Men from the to protest against this heinous no mass protests, no media atten- dominant castes threaten the crime. This brutal attack must be tion for her or calls to arrest the Dalits with dire consequences if strongly condemned and perpe- perpetrators but the recent rape they dare complain to the police. trators of this offence severely has turned into a mass protest all Sexual violence against Dalit punished so that no body dare to over India? Can somebody from women is a systemic way of commit such a crime in future. the civil society answer these enforcing status quo of the Dalits. Judging the public anger, it questions? Rape is often used as a tool for appears that no such incident had Similarly where were all political and social subjugation of happened before Delhi rape case. Indians when Khairlarnji mas- Dalit women. Rural areas are full What happened in Delhi is not an sacre occurred in 2006 when a of such incidents. Vast majority of have high expectations from the against those culprits. Even they, exception. Many more cases are Dalit family was lynched in crimes against Dalit women are politicians, police and administra- themselves, face criminal charges hushed up regularly or are not Maharashtra? In Khairlanji, on 29 not reported owing to fear of social tors. As a result of the high profile pertaining to sexual offences. reported. The National Crime September 2006, 44-year-old exclusion and threats to personal rape case in Delhi, it is expected According to the National Election Records Bureau records reveal Surekha Bhotmange and her safety and security. Every village that police would be more vigilant Watch (NEW) and Association for that during 2011 India witnessed daughter Priyanka Bhotmange in India has such tales to narrate. and conscious and act promptly. Democratic Reforms (ADR), in 228,650 crimes against women, were stripped, paraded naked, Instead the leaders such as But right under their nose another last election there were 260 con- 24,206 of them of rape and 35,565 RSS Chief Mohan Bhagwat give us Arun women was raped on 6th January, testing candidates from various of kidnapping and abduction and lesson on Indian culture and 2013 and her body was dumped in political parties who were charged majority of them were belonging Kumar advocates that gang rapes and sex- Noida, suburb of Delhi. under different sections of Indian to Dalit communities. Most of the Ambedkar ual abuses happen only in urban Of course there are flaws in penal Code for crimes against crimes against Dalit women go Mission Society, areas as a result of Western influ- the laws relating to rapes and women such as outraging modesty Bedford unnoticed. In the most horrific ence and not in rural areas. If this (UK) other offences against women. But of a woman, assault, insulting the cases of sex abuse, Dalit women Hindu ideologue tries to preach us what is worst that even the exist- modesty of a woman etc. What have not only been raped, but and raped repeatedly. Surekha's about ancient Hindu culture, he ing laws are not implemented fair- justice is expected from these peo- mutilated, burned, paraded naked sons Roshan and Sudhir were must feel ashamed of Davdassi ly and speedily. Speaking on the ple? Such politicians should be through villages, and even forced slaughtered. The entire village was system in South India where girls merits of the constitution, the named and shamed in public, to eat human faeces. involved. The Bhotmanges were as young as 6 years old become architect of the Indian constitu- expelled from the political parties Either the people are ignorant Dalits. The Bhotmanges have been "brides of gods" and are raped by tion, Dr. B.R. Ambedkar stated, "I and debarred from the public or just turn their blind eye to such forgotten. After all, two Dalits are men of higher castes in temples. feel, however good a Constitution office incidents. Nobody from the so murdered every day in India. Young women are also later forced may be, it is sure to turn out bad What we need is the overhaul called civil society took notice of (2) The Indian media didn't even into prostitution through this sys- because those who are called to of administration and police. those crimes. In spite of all these bother to cover this incident until tem. Violent atrocities occur regu- work it, happen to be a bad lot. Coupled with tough laws, it is sex offences against Dalit women, Dalits in Nagpur came on streets larly in the names of tradition and However bad a Constitution may essential that an intensive training victims do not get even half the to protest. Unfortunately all India religion. When are we going to get be, it may turn out to be good if is imparted to the officers dealing response neither from the social was sleeping as if the Dalit women rid of hypocrisy? Other holy man those who are called to work it, with the atrocities on women. organizations nor from the media were not the 'daughters of India'. blamed girl for the rape as she did- happen to be a good lot. The work- Only women police officers should as was given to Delhi gang rape Dalit rape victims in Ajmer n't beg enough for mercy. Women ing of a Constitution does not be deployed to handle such cases victim. A rape is a rape and all district in Rajasthan are waiting are placed on the pedestals and depend wholly upon the nature of where victim feels free to lodge the women deserve the same media for justice for the last seven years. are worshiped daily. On the other the Constitution". Same principle complaint. They need an easy attention, same justice, the same There are 68 reported cases of hand, the same women are treated implies to the existing legislation access to the police. Fast track mass protests and the same politi- rape in the district since 2006 but as toys to play with and discard on sexual abuse. The problem lies courts are important to deal with cal will. only one accused has been con- them when they are not needed. in the lack of political will to all sexual offences so that victim is India's middle class wears victed in 2007. Just in the months There is a plenty of evidence in implement laws. It doesn't matter given justice in a specific time such glasses from where they can of September and October, 2012 Hindu scriptures where women's how good laws are made to pre- limit. Most importantly, Indians only see the crimes committed around 19 Dalit women were low status is justified. The verses vent sexual offences, it depends must change their mind set and against the upper castes. Their raped in Haryana. An 18 year old from the scriptures are still recited upon the law enforcing agencies treat women with respect and give heart throbs only for their own Dalit girl in Badhshapur village in where cattle, drums and women how quickly the offender is caught them equal status irrespective of clan. Women folk from the Dalit Patiala committed suicide on are considered worthy of beating. and prosecuted. So far the laws class or caste. It is only possible if communities mean nothing to December 26, six weeks after That is why Dr. Ambedkar publi- have done little to change the atti- every member of the society feels them. Society must feel guilty and being raped by three men as she cally burnt down Manusmrity, a tudes and are often ignored. responsibility and is sincere to act against atrocities against couldn't tolerate humiliation and manifestation of inequality and The ground reality is that treat women with respect and dig- women irrespective of their caste tormenting by police and culprits cruelty towards women, and con- politicians, administrators, police nity. Mere lip service won't help. or class. anymore. Her mother stated that demned other scriptures which and even judiciary collude with One must be bold enough like Dr. Double standards of the when she went to complain to the contain humiliating strictures each other and offender gets free Ambedkar to condemn, if needed, upper middle class raise many police they humiliated the girl against women. Women don't to offend again. Justice Ashok the religious dogmas which questions which need answers. with lewd questions. On 5th want the status of goddesses but Ganguli, retired judge, Supreme preach hatreds against women. Shenali Waduge raises a very valid January, a 16-year-old Dalit girl need equal treatment and respect. Court of India, himself admitted References: question, "While rape in any form was abducted, raped and forced to Unprecedented outcry and on national Television that judici- 1. Shenali Waduge, 'Rape In India: is abhorred and should be severe- eat some poisonous pesticide by coverage surrounding the recent ary didn't treat women with digni- Why Are There No Mass Protests ly punished by all nations what an upper-caste man and dumped Delhi gang rape has forced the ty. The cases pertaining to sexual For Raped Dalit Women' Eurasia needs to be answered is what outside her house in a village in government to act fast. They have violence are delayed for 10-15 Review on 28th December, 2012, makes the recent gang rape by 6 Faridkot district in Punjab. set up a fast track court for a quick years. Justice delayed is justice 2. Anand Teltumbde, 'Khairlanji - A men of a 23 year old on a bus in The tale of sexual abuse does- trial and also a commission to denied. In majority of cases, the strange and bitter crop' Delhi any different from the gang n't end here. In an article in bring changes in the law to deal kith and kens or supporters of 3. Cynthia Stephen, 'Feminism And rape of a 16 year old Dalit women Counter-currents, Cynthia with rape cases. They are positive politicians and bureaucrats are Dalit Women In India' by 8 men who having taken pho- Stephen quotes a Dalit girl from a steps to pacify the feelings of gen- involved in such cases. That is why Countercurrents.org, 16 November, tos of the crime had circulated it village in Tamil Nadu as saying eral public but one should not police don't dare to take action 2009 www.ambedkartimes.com 11 Vol. 4 Issue No. 12 February 7, 2013 BABA SAHIB DR. AMBEDKAR (A Revolutionary) e will have equality in especially to confer, to protect, and welfare of the S.Cs. and STs science of usurpers. It is out of "Wpolitics and inequality and safeguard the basic rights but little has been achieved so far. hard and ceaseless struggle alone in social and economic life. We upon and for the S.Cs. and S.Ts. Protection of Civil Rights Act 1955 that one derives strength, confi- must remove this contradiction who had been hitherto deprived and S.Cs and S.Ts. (Protection of dence and recognition." He has or else those who suffer inequal- of them for centuries under the Atrocities) 1989 have been passed asked us, "write down on the ity will blow up the structure of Manu's Laws contained in the but despite this the offences to walls of your houses that you political democracy which this Manu Simiriti due to which these attract these provisions are still were Dassas (slaves) of yesterday assembly has so laboriously communities became downtrod- being permitted in Indian soci- but want to be Rulers of tomor- built." These are the words which den, unprivileged and untouch- eties. Very few cases are regis- row." During more than 6 Baba Sahib Dr. Ambedkar spoke able. So that such castes, tribes tered, tried, or result into convic- decades from the adoption of on 25th November 1949 while may not be ignored, their list was tion due to general prejudice. indian constitution there has not addressing the Constituent drawn out later on by the Reservations in central or state been caused an appreciable dent Assembly after completing the President of India in consulation appointments proportionate to in the abysmal plight of S.Cs. and Indian Constitution piloted by with Governors of the States and the population of these caste or STs. Also untouchability has him which he presented to the made a part of the Constitution classes have been notified but been abolished by the constitu- President of India Dr. Rajindra as directed by it under articles their quotas have not been fully tion it still exists in some parts of Prashad on 26th January 1950 in 341 and 342. To further insure filled up. There is a great backlog, India. Yet it exists in the mind bf the presence of Pandit Jawaher the amelioration of these classes, though there is no dearth of qual- caste hindus and non SCs. who Lal Nehru and other prominent a particular section has been ified candidates among the SCs feel ill at ease in the matters of leaders. added as part XVI to the consti- ty," (Foreward to Dr. Ambedkar's and STs for appointment on such reservation in the appointments In my view, these words tution under the caption, special writings and speaches) posts. There is no reservation in and the posts. There is lack of were more directed towards the provisions relating to certain Pt. Nehru once said that he private sector. Now the state trad- education among the S,Cs. and sufferers of inequality i.e. down- classes under which seats shall was accidentally born in a Hindu ing is also being squeezed to be S.Ts. due to poverty and unem- troddens and unprivileged of be reserved in the house of peo- family to indicate that he did not picked up by private firms and ployment. The schemes of their India rather than administrators ple and legislative assemblies of believe in casteism and its edicts. agencies. This will further limit welfare are not fully implement- of it. Baba Sahib extremely the states in proportion of their But during his lifetime he did not the appointment scope of the SCs. ed. The funds earmarked and worked hard to frame the consti- population in the states, for shed off Hinduism. As against and STs. candidates on key posts. given the disposal of the states by tution and get it passed with its S£s*and STs,(ART 330). this Baba Sahib Dr. Ambedkar, The reservation in legisla- the central govt. for the purpose preamble;- Reservation of S.Cs, and S.Ts in after thoroughly studying the tion of course is fully implement- are either misappropriated or JUSTICE Social, economic, the services and posts has been Hindu religion and its social and ed but the MLAs and MPs mis-utilised. Most of the S.Cs, and political; provided under article 335 in cultural tenets took the vow that belonging to the SCs and STs are and S.Ts. constitute labor class LIBERTY of thought, connection with the affairs of the though he was born a Hindu doing nothing tangible to better but suffer from unemployment. expression, belief, and worship; Union and the States. because it was not in his power the fate of the castes or tribes The higher education and med- EQUALITY of status and To watchdog and safeguard but he would not die as a Hindu. whom they are supposed to rep- ical facilities have become out of opportunity and to promote the interests of the S.Cs. and R. C. Paul resent, because they occupy the their reach being most expen- among them all; S.Ts., a National Commission reserved seats for and on their sive. Still these people have not (707) 430-1674 FRATERNITY assuming the (ART 338) consisting behalf on reserved quotas. They blown up the structure of politi- dignity of the individual; Chairperson, Vice Chairperson, To keep his solemn vow, Baba are elected on the tickets of cal democracy as prophesied by Interalia he included the and three other members has Sahib embraced Buddhism and national or regional parties of Baba Saheb. This is because they Fundamental Rights, such as been provided. took,"Diksha on Dusehra Day in non- S.Ss, and non STs, finan- have not united under one ban- Equality before law (ART 14); Considering the concerted 1956. Before his death on 6th cially supported by the million- ner. Their population in all the Prohibition of discrimination on effort accompanied by versatile December 1956. Baba Sahib aires and as such they never raise states is not less than 25% of the grounds of religion, race, caste, genius put in by Baba Sahib in adopted Buddhism because it is any point in the parliament or total population. In Punjab it has sex, or the place of birth (ART framing the constitution and the most secular and scientific the state assemblies for the wel- risen up to 32%. In case they all 14); Equality of opportunity in unique leadership of the down- religion in which there is no fare of the S.Ts. and S.Cs. to get together and form a compact matters of public employment trodden, Mr. Sharad Pawar the caste and class prejudice but whom they are expected to rep- unit like Sikhs in Punjab and (ART 16); Abolition of untoucha- former chief minister of equality, fraternity, love, and resent. They are after filling their BSJ? in U.P and make alliance bility (ART 17); Protection of traf- Maharastra, paid his heartiest affection." The former prime own coffers with money by with some national or regional fic in human beings and forced tribute to Baba Sahib in his minister Indira Ghandhi also indulging in corruption. They are parties, they can have balance of labor (BEGAR) (ART 23); Foreward of "Ambedkar's said, "The life of Dr. Ambedkar in a way running with the hares power in their hands to form the Remedies for enforcement of Writings". In the following words; gives a lesson to us that most of and hunting with the hounds. govt, of their choice and rule as fundamental rights (ART 32, In Baba Sahib Ambedkar, we evils in our society can be elimi- Ours to be elected members do contemplated by Baba Saheb. 226); by the judiciary i.e. the have not only a crusader against nated by domestic reforms as not form a strong independant Let a better sense prevail upon Supreme Court of India and the the caste system, a valient fighter introduced by this great leader." party to press for the fulfilment the S.Cs. STs. and their leaders High Courts of States. Besides for the cause of the downtrodden In framing new constitution, of the demands of our people on to recollect Baba Saheb's philos- this, the directive principles of in India but also an elder states- Baba Sahib was undoubtedly a account of whom they contest ophy and attain political power. state policy under which states men and national leader whose larger than life persona. This is the reserved seats in the elec- Let them shed off fatalist notion shall endeavor to secure social contribution in the form of established from further words tions. They do not gain the politi- that they are born to suffer the order for promotion of welfare of Constitution of India will be cher- of Sharad Pawar," Dr. Ambedkar cal power which is most needed in atrocities at the hands of Hindus the people were also provided. ished forever by posterity. In fact, incorporated the values of liber- the words of Dr. Baba Saheb due to their mythological previ- These principles specially include his fight for human rights and as ty, equality, and fraternity in the Ambedkar as expressed by him in ous deeds. They should learn the an adequate means of livelihood an emancipator of all those Constitution of free India, ft is a the following lines/Political universal truth, "The fault does to all citizens, men or women, enslaved in the world gave him living tribute to his juristic power is the most precious thing not lie with our stars but with us equally (ART 39); Rights to work, international recognition of a lib- genius and social conscience that in tine life of the community espe- that we are underlings" in the to education, and public assis- erator of humanity from injus- over the years, the high courts cially if its position is constantly words of Shakespeare. According tance in certain cases (ART 41). tice, social and economic. Pt. and supreme court have shaped being challenged and the commu- to Baba Saheb, "The political Living wage etc. for workers Jawhar LaL Nehru, the then the law to serve the social ends of nity is required to maintain it by power is the most precious thing (ART 43); and promotion of edu- prime minister of India paid a governmental efforts to improve meeting the challenge. Political in the life of a community, espe- cational and economic interests glowing tribute to Dr. Ambedkar the lot of the poor." power is the only means by which cially if its position is constantly of the scheduled castes, sched- while moving a condolence reso- In pursuance of edicts, of the it can sustain its position" (in being challenged and the commu- uled tribes, and other backward lution in the parliament as fol- constitution, certain laws have Pakistan or Partition of India) nity is required to maintain it by sections (ART 46). lows, "Dr. Ambedkar was a sym- been enacted and certain ordi- According to Baba Saheb," meeting the challenge. Political This all would show that all bol of revolt against all oppres- nances/directions have been lost rights are never regained by power is the only means by which these provisions have been made sive feelings of the Hindu socie- promulgated for the upliftment begging and by appeals to con- it can sustain its power". www.ambedkartimes.com 12 Vol. 4 Issue No. 12 February 7, 2013 BABU MANGU RAM MUGGOWALIA AA VVAALLIIAANNTT HHEERROO OOFF TTHHEE SSUUPPPPRREESSSSEEDD congratulate Ambedkar- attend the marriage ceremony of times Group and the follow- my brother-in law in the family Iers of Ad-Dharam move- of Babu Mangu Ram ment on the commemoration of Muggowalia and had a chance to Babu Mangu Ram Mugowalia’s meet him and talk to him for 127th Birth Anniversary which many hours on the historic role falls on January 14th, 2013. On of his mission in the this historic day I feel an impera- 1920’s.Before that I had also met tive urge inside to vent my Baba Saheb many times in Delhi impressions about the legacy of in 1955-56 and thus I had per- this great leader who was a free- sonal grasp and knowledge of dom fighter and founder of glori- their missions. Baba Sahib’s mis- ous Ad-Dharam movement sion as well as Babu Mangu which gave the Dalit community Ram’s for the emancipation of in Punjab, a distinct and a sepa- the suppressed humanity in rate identity to live a life of India were the same, but varia- respect and dignity like other tions in their approach and orga- communities of Hindus, Sikhs, nizational structures, perhaps, Muslims and Christians. To became one the characteristic understand Babu Mangu Ram reasons why they could not be Muggowalia’s vision to achieve presented together from the his goal we have to evaluate the same platform. role played by him in totality for Babu Mangu Ram the upliftment of the Dalit com- Muggowalia’s life is an inspiring munity as a whole. Some of the example of what a man can glimpses of his struggle and sac- he managed to escape under very Punjab. Dalit community at the national achieve by his indomitable rifices which speak for them- difficult conditions. In fact, the Ad-Dharam level, was strongly supported by courage, perseverance and great selves are shared as under: After a sojourn of almost 16 movement launched by Babu Babu Mangu Ram at a very criti- self-denial, even under the most Babu Mangu Ram years abroad Mangu Ram Mangu Ram had carved out such cal phase of Baba Sahib’s leader- depressing conditions. He was Muggowalia, as he was affection- Muggowalia arrived back in a deep impact on the minds of ship during the Round Table bestowed with the charisma for ately called by his followers, was Punjab in 1925 and found that the people, especially in the conferences and at the time social transformation. Prof: born on January, 14th, 1886 in the lower sections of society still Doaba region of Punjab, that when coercive pressures were Mark Juergensmeyer who has village Muggowal (Near had to live under carping humil- some of our ancestors from used by Mahatma Gandhi and written a very exhaustive assess- Mahilpur), District Hoshiarpur, iations and slave-like conditions Punjab who migrated and settled his supporters for signing the ment of Babu Mangu Ram’s mis- Punjab, India. He had acquired a at the hands of the upper caste Poona Pact Agreement in 1932, sion in his book “Religious very good grasp of the social people. This made Mangu Ram O. P. to avoid separate electorates for Rebels In the Punjab” and inter- inequalities, inherently built in Muggowalia realize that that lib- untouchables awarded by the viewed him many times at his India’s social hierarchy as codi- eration from British colonialism Balley British Government. Baba Saheb village, states” He was a restless, fied by Manu’s Smiriti and would not serve the real purpose (925) ‘s approach to liberate the ambitious man, socially sensitive Chaturvarna. until the down-trodden are not 822-6416 untouchables by building a egal- and politically astute.” TRAVEL TO USA AND freed from the shackles of social itarian social order at the nation- I also appreciate ROLE IN GADHAR MOVE- injustice, prejudice and discrimi- al level which he believed was Ambedkartimes.com, its regular MENT: - After completing his nation. in Fiji Islands in the early 1930’s, not possible within the fold of contributors and readers for the school education he helped his BIRTH OF AD-DHARM established their first Guru Hinduism. In the words of Baba efforts to revive and reinvigorate father for a while in promoting MANDAL WITH A DISTINCT Ravidass temple outside India, Saheb “The basis of my politics the mission of Babu Mangu Ram his family business in tanned IDENTITY: - Babu Mangu Ram under the name of Ad- lies in the proposition that the Muggowalia in North America. leather. In 1909 he was persuad- Muggowalia’s agenda was very Association of Punjab, in Nasino untouchables are not a sub divi- Ambedkartimes.com's editor Mr. ed and encouraged by his father, candid and clear that we were Suva, which still stands as a liv- sion or sub section of Hindus Prem Kumar Chumber is also Mr. Harnam Dass to go to USA at the original inhabitants (Ad ing example of its past history. and they are separate and dis- appreciated for providing copies the young age of 23. After work- Dharmi/Mulnivasis) but with ROLE OF ARYA SAMAJ - tinct element in the national life of Babu Mangu Ram’s photos to ing for a few years in Agricultural the invasion of India by Aryans, Before the foundation of Ad- of India”. Guru Ravidass Sabhas in the farms in Fresno and adjoining our culture and civilization, Dharm Mandal under the leader- Internal dissensions United States of America. areas of California, he came in which once thrived, was com- ship of Babu Mangu Ram the between the Congress and In the end I will not hesitate contact with the Gadhar move- pletely erased and obliterated other leaders in the Ad-Dharam Muslim league leadership in the to say that a Nation can be unit- ment established in San from the pages of ancient history movement were associated with wake of the division of India into ed only by erasing all artificial Francisco to support the libera- of India and was rewritten as per the Arya Samaj which wanted to two nations, appeared to have barriers and divisions created by tion of India from British colo- the dictates ofManusmriti. This make some reforms in Hindu led to some distractions in the so called upper strata of society nialism. During his years in USA led to the birth of a new and a social order, but only by staying progressive and prolific growth and the onus of responsibility to Mangu Ram developed a new vigorous movement which within the fold of their Vedic phi- of the Ad-Dharam movement, discard the very structure of this insight and a revolutionary spirit appealed to the conscience of the losophy. There were conversions but its objective and spirit which social malady of caste system, of liberation and dignity. At the lower sections of society and from untouchables to Islam and were born out of the fundamen- lies with them. I again congratu- instance of Lala Hardyal and started to spread and flourish in Christianity and it ultimately tal truth of ancient history of late you all on Babu Mangu Ram Sohan Singh Bhakna, the senior the entire province of pre-parti- posed many difficulties for the India, remained alive. The cara- Muggowalia’s 127th birth leaders of the Gadhar move- tion Punjab. In 1931 census, Ad- Ad-Dharam movement in main- van, which halted for some time Anniversary on January 14th, ment, he undertook a very dan- Dharam was recognized as a sep- taining its distinct religious enti- due to various factors of history 2013. gerous mission of shipping arate religion and led to many ty. will be moving forward with a Thanks. weapons to India in support of electoral alliances and victories MANGU RAM ’S SUPPORT renewed vigour and zeal. O. P. Balley the liberation movement. He in the legislative Assembly of FOR BABA SAHEB: - Dr. B.R. My PERSONAL VIEWS General Secretary along with his other companions Punjab making Babu Mangu Ambedkar who had assumed the AND COMMENTS: - In the year Supreme Council, Shri was captured by the British but Ram a house-hold name in dynamic leadership of the entire 1963 I visited village Mugowal to Guru Ravidass Sabhas, USA