VOL- 6 ISSUE- 4 May 01-15, 2014 …ambedkartimes.com/AT May 1-15, 2014.pdfVOL- 6 ISSUE- 4 May 01-15,...

Editor-in-Chief: Prem Kumar Chumber Contact: 001-916-947-8920 Fax: 916-238-1393 E-mail: [email protected] Editors: Takshila & Kabir Chumber

VOL- 6 ISSUE- 4 May 01-15, 2014 www.ambedkartimes.com www.ambedkartimes.org

Message

THE COUNCIL OF THE CITY OF NEW YORK

CONGRATULATIONS

Babasaheb Dr. B. R. Ambedkar,Columbia University and his

struggle for Caste Annihilation

It is a matter of great pleasure to know that Shri Guru Ravidass Sabha of New YorkINC. is celebrating the 123th birth anniversary of Bodhisattva Bharat Ratan BabasahebDr. Bhimrao Ramji Ambedkar (1891-1956), the chief architect of the constitution ofindependent India, a great economist, reputed social anthropologist, messiah of thedowntrodden, protagonist of social democracy in India and a great humanist the worldhas ever known. He was the pioneer on the cumbersome path of transforming selfand society in colonial as well as independent India.This is what distinguished himfrom the rest of the mainstream Indian freedom fighters andthinkers who were pri-marily concerned with the liberation of the country (political freedom) from the Britishrule. Dr. Ambedkarexpanded the meaning of political freedom by incorporating in its fold the less talked about issue of freedomfrom dominant and oppressive social structure within the country.

He wanted to annihilate the monster of caste while strengthening the emerging sphere of politicaldemocracy in India by substantiating it with the institutionalisation of social democracyat the grassroots.

My best wishes to Mr.Nirmal Singh, the president,all the office bearers and membersof Shri GuruRavidass Sabha of New York INC for organising the function for the celebration ofbirth anniversary of Babasa-heb Dr. Bhimrao Ramji Ambedkar. Prof. (Dr.) Ronki Ram

Dean Arts Faculty

Hon. Director, ICSSR (NWRC), Chandigarh, Shaheed Bhagat Singh Professor of

Political Science. Panjab University, Chandigarh (India)

Mob: 0091-97791-42308 E-mail: [email protected]

Prem Kumar Chumber (Editor-in-Chief)After receiving Baroda state scholarship, Dr. B.R. Ambedkarjoined the Department of Political Science of the ColumbiaUniversity as a Post Graduate student at the age of 22. Hereached New York during the 3rd week in July to stay in Hart-ley Hall. Next month he moved to a housing club run by agroup of fellow Indian students named “Cosmopolitan Club”(554 West 114th Street). He finally stayed in a dormitory, Liv-ingston/Wallach Hall with his life long friend Naval Bhathena.In Babasaheb Dr. Ambedkat’s own words, “the best friends Ihave had in life were some of my classmates at Columbia andmy great professors, John Dewey, James Shotwell, EdwinSeligman, and James Harvey Robinson. Prof. John Dewey(1859-1952) was one of the great philosophers of educationof the 20th century who became the mentor of youngAmbedkar at Columbia to whom he referred as his bestteacher. Prof. Edwin R. A. Seligman (1861-1939), a reputedeconomist and friend of LalLajpatRai, was another prominentmentor of young Ambedkar with whom he remained in touchfor many years even after obtaining higher education fromColumbia. At the Columbia University, Dr. Ambedkar wasknown to sit for hours studying in the main reading room ofits library. He earned his MA in 1915and PhD in 1927 fromColumbia University. It was at this very university that Dr.Ambedkar read his first well-researched paper on: “Castes inIndia: Their Mechanism, Genesis, and Development”, whichsets the tone of his larger thesis on annihilation of caste inIndia. It was at Columbia that Dr. Ambedkar learnt the basiclessons on equality, liberty and social justice and experiencedsocial equality for the first time thousands miles away from home.

While paying tribute to Dr. B.R. Ambedkar at the LowMemorial Library, the same location where he spent much ofhis time as a student at Columbia University in New York,onthe occasion of The B.R. Ambedkar Centennial Conference -100 years of Columbia's most notable Indianalumnus',AsokeKumar Mukerji, the Permanent Representativeof India at the United Nations, pointed out that Ambedkarwrote his first paper on caste politics at Columbia. He furtheradded "It was at Columbia that he began the political studyof the effects and characters of the different kinds of politicalinstitutions including the Constitution". At the Columbia LawSchool, the government of India endowed the Dr. B.R.Ambedkar Chair in Indian Constitutional Law and a fellowshipprogram in 2010 named after JagdishBhagwati, noted econ-omist and university professor.

SudhirKrishnaswamy, the current incumbent of theAmbedkar Chair at Columbia, highlighted the great role playedby Dr. Ambedkar in preparing the masterpiece of the consti-tution of independent India. "… No serious reader of the Con-stituent Assembly Debates will be left with any doubt thatAmbedkar played a critical intellectual role in shaping the finalConstitution of India 1950," said Krishnaswamy. Babasahebbrought various provisions in the constitution to remove un-touchability and other forms of social exclusion from the so-cial life worlds of downtrodden in India. In fact, it was hiswide exposer at the Columbia University that prepared himto struggle incessantly for the self-respect, dignity, socialequality and liberty of his people in India.

His love for his people is clear from his words: “I havenever claimed to be a universal leader of the suffering human-ity. The problem of the Untouchables is quite enough for myslender strength.

I do not say that other causes are not equally noble.But knowing that life is short, one can only serve one causeand I have never aspired to do more than serve the Untouchables”.

In his service towards the downtrodden what mattersmost is the peaceful method of democratic struggle and con-stitutional way of conflict resolution. It is in this crucial con-text that the contribution of Columbia University is mostvisible from where he imbibed democratic spirit and superior-ity of the legal word as a viable method of caste annihilation.www.ambedkatimes.com put on records our sincere gratitudetowards the President (Mr. Nirmal Singh) of Shri Guru Ravi-dass Sabha, New York INCfor contributing liberally to bringthis issue to you all.

Shri Guru Ravi Dass Temple

61-01 Broadway Woodside, NY 11377

Dear Congregation of Shri Guru Ravi Dass Temple,It is my honor to congratulate you on your May 4th celebration of the onehundred and twenty third birthday of Bhimrao Ramji Ambedkar, also knownas Babasaheb. Babasaheb was an Indian jurist, politician, social reformer andeconomist. From August 15, 1947- September 1951, Babasaheb served asindependent India’s first Minister of Law and Justice. He also served as theChairman of the Constitution Drafting Committee from August 29, 1947-January 24, 1950. It was while serving in that capacity that he was the

principal architect of the Constitution of India. In 1990, Babasaheb was posthumously awardedthe Bharat Ratna, India’s highest civilian award. Shri Guru Ravi Dass is a tremendous asset to thecommunity and does great work by hosting events such as this. I hope you have a wonderful andprosperous event. Sincerely,

Jimmy Van Bramer (New York City Council Majority Leader)

Congratulatory MessageI am happy to learn that the Ambedkar Times is publishing a special issue of theesteemed paper on the occasion of Dr. B.R. Ambedkar’s birth anniversary (April14) being celebrated by Shri Guru Ravidass Sabha at New York on May 4, 2014.It is a good and timely collaboration between the Ambedkar Times and Shri GuruRavidass Sabha, New York and will be a befitting tribute to the greatest son ofIndia in contemporary times. I am confident that the special issue will not only beinformative but would also serve as a good reference material on the life and mis-

sion of Babasaheb Ambedkar in the years to come. I take this opportunity to congratulate Chief EditorPrem Kumar Chumber of the Ambedkar Times and also President Nirmal singh of Shri Guru RavidassSabha, New York and wish them all success. - Ramesh Chander

Ambassador I.F.S. (Retired)

It is a matter of immense pleasure and pride to learn that Shri Guru RavidassSabha,New York, USA is celebrating the 123rd Birth Anniversary of Bharat Rattan Babasaheb,Dr. B.R. Ambedkar on 4th May, 2014. Supreme Council,Shri Guru RavidassSabhas, USAconveys its hearty congratulations on this historic occasion.

A Glimpse of Babasaheb’s contributions:- Babasaheb’s life- long struggle forsocial justice finds no parallel in the history of mankind. He became a strong voice ofthe voiceless to safeguard the rights of millions of the depressed segments of the soci-ety who were treated worse than slaves.

The core of Babasaheb’s philosophy and crusade against social injustice wasthe basic tenets of liberty, equality and fraternity. Babasaheb firmly believed that blessedare those who are awakened to their duty towards those among whom they are born. Babasaheb once saidvery strongly “ My final wordsto you is Educate, Agitate and Organize, have faith in yourself. With justiceon our side I do not see how we can lose the battle. For ours is a battle not for wealth or for power .It is abattle for freedom. It is a battle for the reclamation of human personality.” Annihilation of Caste:-It is themost radical text on the malady of caste system In Indian society. It is not an argument directed againstthe extremists and the fundamentalists but those who consider themselves ‘moderates’ who believe in theHindu Shastras and simultaneously think they are liberals or moderates,which is a big contradiction in itself.Caste system is not merely a division of labor but a division of labourers. Babasahebfirmly believed in dis-carding CHATURVARNAwhich is the root cause of caste distinctions. Greatest Indian after Independence:-As we all know that Dr. Ambedkar has been chosen as the greatest Indian after independence in aninternational survey conducted by CNN/IBN Media in 2012. This reinforces the fact that his greatness whichis based on his valiant fight against social injustice will embellish the pages of human history for centuriesto come. (Contd.. on page 15)

O. P. Balley

www.deshdoaba.comwww.ambedkartimes.com 2V0l-6 Issue-4 May 01-15, 2014

India House pays tributes to Dr. Ambedkar

On 14 April, 2014, to mark the 123birth anniversary of Dr. B.R. Ambed-kar, a celebratory function was or-ganised at India House, Indian HighCommission, London. The followersand admirers of Dr. Ambedkar, repre-sentatives from various organisationsand human rights activists travelledfrom far and wide to pay tribute to Dr.Ambedkar. The Mayors of Barkingand Dagenham, Enfield, Deputy May-ors of London Borough of Ealing andSouthwark graced the occasion andpaid floral tributes to Dr. Ambedkar’sbronze bust.

The function opened with thegarlanding of Dr. Ambedkar’s bust byMr. Ranjan Mathai, the High Commis-sioner of India followed by Mayors,Deputy Mayors and other dignitaries.It is reminded that the bronze bust ofDr. Ambedkar was donated by theFederation of Ambedkarite and Bud-dhist Organisations UK (FABOUK) tothe India House and the Hall wherethis statue is installed is named‘Ambedkar Hall’. The celebratoryfunction on 14 April, birth anniver-sary of Ambedkar is jointly organisedand has been celebrated every yearfor 35 years by India House and FABOUK.

In his opening address to apacked hall, Mr. Ranjan Mathaitermed Ambedkar as a great visionaryand genius. He said, “To solve theeconomic problems of India, he putforth his thesis ‘The Problem of Ru-pees’ in 1927 long before anybody

thought of at that time. Dr. Ambed-kar gave an adult franchise to every-body irrespective of one’s caste,gender, religion, race, rich and poor.According to Ambedkar ‘unconstitu-tional methods are the grammar ofanarchy’ which must be avoided”.The High commissioner added, “Be-cause of Dr. Ambedkar’s constitution,a revolution is taking place every dayin every village of India”. Lord KhalidHamid highlighted the importance ofDr. Ambedkar’s message to his peo-ple to educate, organise and agitate. Dr Corinne Lennox, Senior Lecturer inHuman Rights, University of Londoncalled Dr. Ambedkar the greatest de-fender of human rights in the world.She said, His movement for humanrights was not only for Dalits but hewas a Cosmopolitan. Dr. Ambedkar’scontribution for gender equality wasnot for just Dalit women, it was forall women.

Dr. Ambedkar was a progres-sive human rights leader. He was notsatisfied with equality and libertyonly but he added economic and so-cial equality to it. Economic and so-cial equality is only possible if thereis an equal opportunity. To have ac-cess to equal opportunity, he devisedthe tools in the form of reservation,an affirmative action in favour of thedeprived section of society”.

Professor Kevin Brown, Pro-fessor of Law, Indiana University saidthat as an Afro-American, he was fo-cusing on racial discrimination in

America. He became interested inDalit issues when he had interactionwith Dalit intellectuals. He visitedIndia with 13 Afro-American intellec-tuals to understand the struggle ofDalits. He found out that the prob-lems of his people were similar tothose of Dalits. Commenting uponthe greatness of Dr. Ambedkar, hestated that all the great philosopherswere expert in one field, but Dr.Ambedkar was expert in all fields.That is what made him all in one andthe greatest of all. John Locke,William Ames, Thomas Jefferson,Benjamin Franklin, Plato, Aristotle,Socrates, Marx, Buddha, Shanker,were great philosophers but Dr.Ambedkar was the best of all.

Elaborating on Dr. Ambed-kar’s contribution, Ms Santosh Dass,MBE, President, FABO UK said, “Tomy mind there is no doubt that DrAmbedkar had some of the strongestacademic credentials of any Indian ofhis time” and “Under India’s Consti-tution – once properly implemented –Babasaheb gave us the completerecipe for delivering equality of treat-ment and opportunity; both under thelaw and through affirmative action”.She further added, “Babasaheb left ahuge body of writings spanning fortyyears and covering a variety of sub-jects, amongst them history, econom-ics, anthropology, politics, philosophyand law.

These writings are proof-pos-itive of his prowess, his intellectual

rigour and his clarity of thought. Hegot to the root of the problems thathis community and the new nationwere facing. In a culture that islargely oral, leaving so much writtenwork – speeches, journals, books –are his gift not only to subsequentgenerations of Indians but also toanyone anywhere with an interest inhuman rights, the theory and practiceof equal treatment issues and civilrights movements”. “Inspired byBabasaheb’s fight for justice andequality, we said, ‘Enough is enough.’We believe if we have laws to protectus from other types of discrimination,why not a law against Caste-baseddiscrimination? Announcing the fu-ture programmes of FABOUK, shesaid that Babasaheb had links withthe London School of Economics andGray’s Inn, London. Over the comingyears, FABO, UK, working with otherorganisations leading on human rightsand equality issues will begin toprogress three initiatives. • The first is to establish a Dr.Ambedkar scholarship at the LSE.• The second is to install aplaque to Babasaheb at Gray’s Inn. • The third is to have his contri-bution to civil rights, equality of treat-ment and human rights taught in theUK curriculum alongside MartinLuther King and Nelson Mandela.Ghira Ashok Chakravorty, Sucha RamBagha and Jog Raj Ahir, President,Shri Guru Ravidass Sabha, Southallalso spoke.

Dr. B.R. Ambedkar, Neo-Buddhism and Caste Annihilationacceptance by all those who stood in asimilar class position regardless of castecould result in a powerful coalition capa-ble of challenging the established struc-ture” . Forging unity among the victimsof the ‘varna order’ in turn aimed at re-claiming India on the basis of the neo-Buddhist identity. The very fact that Dr.Ambedkar founded three political parties(the Independent Labour Party, All IndiaScheduled Castes Federation and the Re-publican Party of India), and the leadingrole that he played in drafting the Consti-tution of independent India, vindicatedhis active involvement in the polity and

society of the country even after de-nouncing Hinduism publicly in1935 andlater on embracing Buddhism in 1956 .

However, in the post AmbedkarDalit movement in India, the Buddhistconversion agenda received only a partialsuccess . It could not succeed in germi-nating an all India inclusive counter-ide-ology contesting the well-entrenchedbirth/caste based system of social exclu-sion. Although at the individual level, andin specific terms of the Mahar-Buddhistcommunity, this agenda has been pre-sented “as a major success”, but its col-lective impact turned out to “the

opposite of what was intended” . It hasnot only added a new Dalit communityto the already existing long list of Dalitcastes in India, but has also sharpenedthe phenomenon of caste hierarchywithin Dalits. Moreover, it further failedto salvage the newly created distinctMahar-Buddhist community from thetypical discriminatory and oppressiveregimes of social stratification epito-mised by Brahmins . However, despite allsuch deficits in the spread of Neo-Bud-dhism in the aftermath of Dr. Ambed-kar’s temporal journey on this trajectoryof Dalit emancipation and empowerment,

this new path carved by him kindled aninspired hope among the millions of ex-untouchables to garner courage andstrength to challenge the well-en-trenched social structure of dominationand oppression. It has a given an existen-tial hope to Dalits of India to look forwardfor a viable social mobility outside thefold of Hinduism but at the same time toassert their genuine claim for equal sharein the centers of power and governanceof the country. April 14 and December 6have becomes the signposts of thiscourage and strength of Dalits and theirvast diasporas.


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Derogatory Remarks by RamdevDr. Ambedkar's 123rd Birthday Celebration in New York

A Tribute to Great Son of India, Bhimrao Ramji Ambedkar

We, the Dr. Ambedkar Educational Aid Society andUnited Awareness Committee of the RavidassiaCommunity hereby express our resentment againstthe contemptuous comments by Baba Ramdev forDalits and Rahul Gandhi vice-president of Indian Na-tional Congress.

Ramdev may claim himself a yoga guru butthe hatred and derogatory remarks by him hadclearly demonstrated his supercilious attitude to-wards the Dalits, association with rival groups andlack of respect for other contemporary leaders inthe mainstream. He is not liable to be called a gurubut a bad element in the Indian society possessedwith unethical standards, prejudiced of others andpromoting antagonism in the society siding withNarendra Modi.

We, the Dalits community living in theUnited States, strongly condemn his remarks andurge the Indian government that this Baba shouldbe held responsible for his inappropriate remarks,arrest him and bring to justice under applicable SC& ST and hate crime, punishable by the law.Rakesh Chander (916) 698-3808Dr. Ambedkar Educational Aid Society, USAUnited Awareness Committee of Ravidassia Com-munity, USA

SUPREME COUNCIL, SHRI GURU

RAVIDASS SABHAS (USA) Condemnation of Baba Ramdev’s Remarks

On behalf of the Supreme Council, ShriGuru RavidassSabhas, USA, we strongly condemnthe reprehensible remarks made recently by BabaRamdev against Rahul Gandhi and the entire Dalitcommunity.

From no stretch of imagination his irrespon-sible behavior can be ignored or justified, whichaimed not only against the entire Dalit community,but against the very fabric of National integrationfor which Babasahib Dr. B.R. Ambedkar and othernational leaders have struggled so hard during theirlife time.

This organization which represents six othersabhas in different parts of the state unitedly en-dorse for a stern action against Baba Ramdev’s be-havior andconduct.

O.P.BalleyGeneral Secretary,

We, the Dr. Ambedkar EducationalAid Society and United AwarenessCommittee of the Ravidassia Com-munity, are pleased to learn that theSri Guru Ravidass Sabha of NewYork, USA is celebrating the 123rdBirth Anniversary of Babasaheb Dr.B R Ambedkar on May 04, 2014with great dedication and spirits. Onthis auspicious occasion we herebyconvey our sincerest congratula-tions to all the dedicated followersof Babasaheb in New York and allover the world as well.

A champion of HumanRights for the downtrodden and un-derprivileged classes of the India,Dr. Ambedkar was the first law min-ister of independent India. He strug-gled his whole life for liberation ofthe Oppressed & Backward Classes(OBC) from the centuries oldclutches of racism, social discrimi-nation and segregation based oncaste, class, gender, religion, ethnic-ity and hereditary or familial as-signed work. With the mighty powerof his pen, he transformed the des-tined destination of these subju-gated classes in the society for ever,emboldening them to live with dig-nity in this world.

Unlike the contemporarypoliticians of his time, the lifelongstruggle of Babasaheb for equality,liberty, and justice for all is an un-paralleled legacy in the history itself.Commonly recognized as the Fatherof Indian Constitution, he spear-headed the civil rights movementand enumerated those rights in theConstitution of Independent India,managed to abolish the class-caste

graded division to get rid of fromshackles of the slavery, though the-oretically. Due to lack in effectiveimplementation of those constitu-tional provisions, however, socialdiscrimination, segregation, andprejudice still prevalent almosteverywhere in India towards the Op-pressed and Backward Classes. Babasaheb's life is a role model forus and his unprecedented achieve-ments are a source of inspiration fora common person in the pursuit ofan academic career, in social refor-mation, economic and political em-powerment as well. Clearly itdemonstrates that it doesn't matterwho you are, what your ethnicity orancestral background is - but whatyou do currently in this human lifefor humankind matters a lot in thisuniverse.

In the recent past, the com-munity had gone through and stillgoing through a turbulent state ofcircumstances. As many of you areware, last week in the recent waveof Indian elections proceedings, anotorious Baba Ramdev alias RamKrishan Yadav - also known as YogaGuru, had used offensive languageand made derogatory commentsagainst the Dalits women and RahulGandhi, vice president of the IndianNational Congress. Such personsare a blot on the face of Indian poli-tics and should be held accountablefor their horrendous comments to-wards a particular ethnic group.We, therefore, have to evaluate thor-oughly and distinguish between ourtrue friends and evil foes at thesame time. As Lord Buddha said, an

i n s i n -cere ande v i lfriend ismore tob ef e a r e dthan aw i l db e a s t ,becausea wildbeast may wound your body but anevil friend will wound your mind. Itwill corrupt or paralyze ones think-ing abilities forever.

We should be responsiblefor our own emancipation. Don'tjust depend on the mercy of othersand be a vote banks for dishonestand money laundering politicians.Always strive to be the rulers ofyour own country in lieu of beingruled by others, to fulfill the loftyideals of Babasaheb.

On this particular occasion,we would congratulate Mr. Prem K.Chumber Editor of “AmbedkarTimes” and “Desh Doaba”, who hastaken painstaking efforts for cover-ing this anniversary celebrationnews and bring to the attention ofreaders. We wish him a brilliant suc-cess in future for his service to thecommunity.

Jai Bhim! Jai Bharat!!Sincerely,

Rakesh Chander (916) 698-3808

For Ambedkar Educational Aid So-ciety, USA

United Awareness Committee ofRavidassia Community, USA

I want to congratulate the Indians all overthe world who are celebrating the BirthAnniversary of the great social thinker ofour times, and a true social reformer, Dr.Ambedkar. He brought equal rights for allcitizens of India whether they are womenor untouchables. He is a saint who shookthe collective conscious of Indians totreat everybody equally politically, so-cially and remove social discriminationfrom the psych of Indians.

However, we are still seeing theugly head of social discrimination as oflast week in Indian elections as so calledBaba Ram Dev used derogatory wordsfor Dalits in his election really in UttarPradesh. In America as of this week theaudio tapes of Donald Clipper remindedus the racial tensions still in existence inthe psych of this country. In America, wesee the real action from real people inthis great country as today’s (April 29,2014) announcement of a lifetime banand $2.5 million fine for Los AngelesClippers owner Donald Sterling followinga league investigation in which the 80-year-old real estate developer admitted tomaking the racist comments that ap-

peared on the audiorecordings publishedthis past weekend, NBA commissionerAdam Silver also urged the rest of theNBA's owners to begin working to forceSterling to sell the team.

But in India we still are very farbehind to give respect to people whohave been tortured, humiliated, disre-spected, discriminated and disfranchisedfor centuries. No action was takenagainst Baba Ram Dev for his derogatoryremarks against Dalits. Here I am re-minded of a quote from DR. MartinLuther King, Jr., who said “Our livesbegin to end the day we become silentabout things that matter.” “In the end,we will remember not the words of ourenemies, but the silence of our friends.”I encourage all Indians to speak againstsuch distorted, humiliating, emotionallyhurtful and dehumanizing outbursts frompublic figures’ like Baba Ram Dev.

On the other hand I was happyto read in this week’s India West thatKhap of village Narnaud in District Hissarof Haryana has lifted the century’s oldban on Inter-Caste marriages. I credit thisachievement to our younger leaders like

Ranbir Singh Lohan and his brother Dr.Jasbir Singh Lohan.

Dr. Ambedkar’s efforts in Indiacan be compared with efforts of Dr. Mar-tin Luther King, Jr. for his fight for theemancipation of slaves and getting equalcivil rights for Afro-Americans in UnitedStates of America. It is through the ef-forts of Dr. King that all Asians like us areable to become citizens and are able tolive and buy properties in United States.I am reminded of the quote from Dr.King, “Darkness cannot drive out dark-ness: only light can do that. Hate cannotdrive out hate: only love can do that.”The real tribute to great social thinker likeDr. Ambedkar will be to learn and followthe quotes of Dr. Ambedkar which arevery relevant on this day. He said,” Po-litical tyranny is nothing compared to thesocial tyranny and a reformer who defiessociety is a more courageous man thana politician who defies Government.Cul-tivation of mind should be the ultimateaim of human existenceand a great manis different from an eminent one in thathe is ready to be the servant of the society.

Let’s all of us also remember tofollow the true footsteps of Dr. King inthe years to come and be the torch-bear-ers to end the darkness of social discrim-ination in India and racism in Americawhen Dr. King said, “ “I have decided tostick to love...Hate is too great a burdento bear.” This same message is promotedby our Sikh Gurus to create universal har-mony and peace on this earth.

Dr. Harmesh Kumar

In the end we must,therefore, emphasize that weshould equip ourselves with the knowledge and powerof education to break the centuries- old hegemony andmonopoly of so called privileged sections of society.There will be no better tribute to the memory andlegacy of Babasaheb. I also laud and appreciate the ef-forts of Mr. PremChumber Editor-in-chief of Desh-

Doaba and Ambedkar Times for issuing a special issueof his publication to highlight this historic commemo-ration and celebration.With best wishes.

- O.P.Balley

General Secretary, Supreme Council, Shri Guru Ravi-

dass Sabhas,USA.

CONGRATULATIONS


Dr. B.R. Ambedkar, Neo-Buddhism and Caste AnnihilationBabasaheb Dr.Bhimrao RamjiAmbedkar (1891-1956) was thepioneer on thec u m b e r s o m epath of trans-forming self andsociety in colo-nial as well as in-d e p e n d e n tIndia.This is whatdistinguished him

from the rest of the mainstream Indianfreedom thinkers and fighters who wereprimarily struggling for the liberation ofthe country (political freedom) from theyoke of British Empire. Dr. Ambedkar ex-panded the meaning of political freedomby incorporating in its fold the lesstalked about issue of freedom from dom-inant and oppressive social structurewithin the country– caste based socialexclusion. To grapple effectively withcenturies old stubborn internal oppres-sive social structures, he brought for-ward, rather into the centre stage ofpolitical platform, the core issue of en-gaging with self and society for theemancipation and empowerment of Dal-its. He articulated its context and reachwhile assigning special importance tothe principles of social democracy inIndia. In fact, what he wanted to do toannihilate the monster of caste was tostrengthen the emerging sphere of polit-ical democracy in India by substantiatingit with the institutionalisation of the lesstalked about phenomenon of socialdemocracy. He characterized socialdemocracy as:

[A] way of life which recog-nizes liberty, equality and fraternity asthe principles of life. These principles …are not to be treated as separate itemsin a trinity. They form a union of trinityin the sense that to divorce one from theother is to defeat the very purpose ofdemocracy.

Frozen in the centuries old strat-ified structure of the Hindu social order,the principles of equality and fraternityare yet to find a clear expression and asignificant space in the political democ-racy of independent India. Social life inIndia is still governed by the principle ofbirth-based graded inequality that tendsto elevate some (upper castes) and de-grades many (lower castes). Even aftermore than sixty-seven years of India’sindependence and wide spread anti-un-touchability laws, the so-called formeroutcastes continue to be subjected torepulsion and all sorts of humiliations.They have continuously been deprivedof education, human rights, social sta-tus, and equal opportunities in the fieldof art, culture, science and technology.

For a just social order to emergewhere transactions could take place in awin-win situation among all the stake-holders in actual life conditions,Dr.Ambedkar put special emphasis on thetransformation of society. It is at thislevel that the roots of democracy are tobe grounded. On the completion of theDraft Constitution (25 November 1949),being a Chairman of the ConstitutionDrafting Committee, Dr. Ambedkarsounded a grave warning in his famousaddress in the Constituent assembly: Onthe 26th January 1950, we are going toenter into a life of contradictions. In pol-itics we will have equality and in socialand economic life we will have inequal-ity. In politics we will be recognizing theprinciple of one man one vote and one

vote one value. In our social and eco-nomic life, we shall, by reason of our so-cial and economic structure, continue todeny the principle of one man one value.How long shall we continue to live thislife of contradictions? How long shall wecontinue to deny equality in our socialand economic life? If we continue todeny it for long, we will do so only byputting our political democracy in peril.We must remove this contradiction atthe earliest possible or else those whosuffer from inequality will blow up thestructure of political democracy whichthis Assembly has so labouriously built up.

Through the expansion of socialdemocracy in India, Dr. Ambedkar thuswanted to build an indigenous base forthe restoration of an egalitarian socialorder and internalisation of democraticvaluesof equality, freedom and fraternity.He sought that the spirit of social trans-formation should emanate from a firmfaith of the inmates of independent Indiain the essence of constitutionalism. Thiswould, as he argued, would go a longway in undermining the adamant socialstructure of caste and caste-based so-cial exclusion. There is a general impres-sion that given the presence of casteand the typical communal character ofits electoral constituencies, the formerhas been able to acquire a leading rolein the arithmetic of electoral numbergame in post-colonial India, thus block-ing the way of social democracy.

Dr. Ambedkar was well aware ofthe daunting task of transforming socialset up in a country where utmost impor-tance was given to community againstthe agency of individual and religion wasprojected as a way of life as well as analmanac for social interactions amongits inmates. Initially, Dr. Ambedkar de-ployed the strategy of reform within Hin-duism emphasising on the utilityofintermarriages and common kitchens.His initial strategy failed to take off pri-marily due to the strong roots of Hin-duism in dharmashastras. Three templesatyagrahas; efforts to participate inpopular Ganapati festival in Bombay;multi-caste dinners; and “at least onepublic donning of the sacred thread ofthe three upper varnas” (Zelliot1986:163) all failed him in his endeav-ours of reforming Hinduism from withinand releasing the Dalits from the dun-geon of social segregation and oppres-sion inflicted over them since centuries.

Failures to transform society ledDr. Ambedkar to try another rather moreeffective and durable strategy to annihi-late caste in India. After the MahadSatyagraha, and the historic ‘PoonaPact’, he deeply realised that the road toDalit emancipation and empowermentmay go via self-transformation.However,during all these years of consistent ef-forts towards the transformation ofHindu society, he also kept emphasisingon the importance of self-transformationamong the downtrodden. As argued byZelliot, “[h]e firmly believed in Untouch-able self-improvement, and constantlywrote and spoke against practices(suchas, drinking and the eating of carrionbeef) which were associated with lowcaste behaviour, with the corollary thatthe lower classes were capable of exem-plary behaviour and self-respect” (Zelliot1982: 163). To quote Zelliot further, “Hebelieved that only Untouchables couldlead Untouchables” (Ibid.). There is nota single instance of his being joined orsupported any caste Hindu-led group,

“although he invited high caste Hindusto serve on his institutes and in his ac-tivities” (Ibid.). His conviction not to joinany High caste platform got furtherstrengthened when he was denied toread his presidential address meant forJat Pat Todak Mandal conference at La-horein 1936. He was asked by the or-ganisers of the conference to removesome remarks on the morality and rea-sonableness of the Vedas and other reli-gious books of the Hindus … (Ambedkar1936, rept. 1995:12). Dr. Ambedkar didnot relent to the orthodoxy of the organ-isers and remained steadfast in hisviews that unless the religious texts ofthe Hindus were dynamited the goal ofannihilation of caste could not be realised.

Dr Ambedkar was convincedthat the goal of annihilation of castecould not be realisedwhile remainingwithin the fold of Hinduism. And for Hin-duism it is simply not possible to survivewithout the institution of caste. Just re-move caste from the paraphernalia ofHinduism, it will cease to exist. Thus forthe followers of Hinduism, the goal ofannihilation of caste is the very antithet-ical of the belief in their faith. This hasled Dr. Ambedkar to find a way of Dalitemancipation through some other route.After weighing thoroughly, the path thathe ultimately chose was conversion toBuddhism.The decision to embrace Bud-dhism by Ambedkar was not at all a pre-cipitous occurrence . In fact, it was aunique and meticulously calculatedmove . It took him more than twodecades to translate his vow for conver-sioninto a viable system of neo-Bud-dhism/Navayana Buddhism or what isalso appropriately called the “FourthWay” (in contrast to the three traditionalways of Hinyana, Mahayana and Va-jrayana), which, he believed, wouldusher in an egalitarian social order freefrom the hierarchies of savarnas (uppercastes) and avarnas (lower castes).Along with thousands of his followers,mainly from his own Mahar caste in Ma-harashtra, Dr. Ambedkar finally con-verted to Buddhism at the historic publicceremony in Nagpur on 14 October1956 . The historic conversion cere-mony at Nagpur assumed further impor-tance with the posthumous publicationof Ambedkar’s magnum opus, “TheBuddha and his Dhamma” , which trans-formed Dalit Buddhists/neo-Buddhistsinto what Brian Stock has perceptivelydescribed as a “textual community” .This classic text by Ambedkar eventuallyacquired the status of the Bible or theKoran for the neo-Buddhists , who per-ceived it as an icon of their distinct so-cial identity.

Rooted in the radical philosophyof Satyashodhakmovement , the Bud-dhist conversion agenda formulated byDr. Ambedkar was based on the premisethat Hinduism contained the seeds ofsocial exclusion, which prompted theupper castes to perpetrate atrocities onDalits by enlisting support from the op-pressive declarations of Hindu sacredtexts known as Vedas, Upanishads,Dharamsastras, Smritis, Puranas, andthe Epics such as Ramanayana and Ma-habharata. This agenda, arguesJayashree B. Gokhale, “… was intendedto be a counter-ideology that wouldcombat the penetration of varna , offeran alternative interpretation of the situ-ation of the Untouchables, and providea basis on which they could unite polit-ically” . It severs ties with all the social

and political organisation of the uppercastes, and accords no place whatso-ever even to the popular bhakti (devo-tional mode of veneration) movement,which is often, eulogised as a uniquemovement for the emancipation of Dalits. The objective of the Buddhist conver-sion was to restore a sense of self-re-spect, dignity, and autonomy of Dalitswho had been reduced to the status ofmere “objects of ideological condemna-tion and material servitude”, and weredeprived of bare minimum human exis-tence for centuries .

Ambedkar discovered in conver-sion to Buddhism the most desired andreliable way of overcoming the cen-turies-old system of untouchability. Thecentral thesis of the Buddhist philoso-phy, according to Ambedkar, revolvesaround two major problems: “the firstproblem was that there was suffering inthe world and the second was how toremove this suffering and make mankindhappy” . Since untouchability, dehuman-ises the Dalits, resulting in extreme suf-fering, Ambedkar underlined the urgencyof its total annihilation. It is in this con-text that the adoption of “action-ori-ented Buddhism” by Ambedkar needsto be understood. It aimed at the reali-sation of following two interrelated ob-jectives: (i) annihilation of caste and (ii)reconstruction of a new society basedon the principles of liberty, equality, andfraternity . Since annihilation of casteand reconstruction of an egalitarian so-cial order go hand-in-hand, the agendaof Buddhist conversion did not imply de-sertion of Indian society at all . On thecontrary, as pointed out by Janet A.Contursi, Ambedkar rather “wanted Un-touchables to reject the Hindu Socialorder without forfeiting their Indian cul-tural heritage, and he saw in Buddhisma rational and moral ethic that wouldchallenge the obscurantist elements ofHinduism and provide a philosophy ofaction for Untouchables” Thus Ambed-kar’s call for the withdrawal of Dalitsfrom Hinduism did not imply dissociationfrom ‘the wider Indian civil society’ . Infact, it underlined their entry into the‘political’ in the country by redefiningand reconstituting their relationship withthe non-Brahminical segments of the In-dian society. Critically exploring the logicbehind the historic Dalit conversion atNagpur, Gauri Vishwanathan arguesthat, “If Ambedkar exhorted untouch-ables to leave Hinduism for cultural self-renewal, he conceived of that departurenot as a withdrawal into an autonomousspace but as a prerequisite to reclaimingIndia as the nation from which untouch-ables had been severed by political dis-enfranchisement” . It is against thisbackdrop that neo-Buddhism placedDalit Buddhists in a strategic oppositionto the oppressive Hindu culture, andaimed at providing them with a distinctsocial and cultural identity preciselywithin a reclaimed, reformed Indian society .

Conversion to Buddhism en-courages strategic alliance between thenon-Brahminical/Shudras/BahujanSamaj/artisans and the Dalit/Atishudrassections of the Indian society and callsfor their united front against the oppres-sive and hegemonic structures of Brah-minical social order. As argued byJayashree B. Gokhale, Buddhist conver-sion “was a means for the unification ofthose who had been exploited and op-pressed by the varna order. … Its

(Contd.. on page 2)

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