Casteism in India and the Fallacies of Hindu Religion

Massive Dalit rally demands separate electorate for Dalits

2010-04-01T08:47:00.000+05:30

By Mumtaz Alam Falahi, TwoCircles.net,

New Delhi: The National Confederation of Dalit Organisations (NACDOR), which has about 1200 Dalit groups under its umbrella, has demanded the Central Government to introduce separate electorate for Dalits, Adivasis and women to ensure their real representation in Lok Sabha.

At a massive rally organized in New Delhi on December 5 NACDOR also demanded constitutional amendment “to introduce reservation in Rajya Sabha and make this mandatory to elect members of Scheduled Castes and Scheduled Tribes as per their share in population in the state.”

At the end of the daylong rally at Jantar Mantar, the group presented a charter of demands to the Prime Minister.

Some major demands in the charter include 15% and 7.5% quota for SCs and STs respectively in public sector undertakings, corporate and private sectors; establishment of monitoring and vigilance committee in each district to ensure proper implementation of Scheduled Castes and Scheduled Tribes (Prevention of Atrocities Act 1989); publication of annual report by NHRC on violation of human rights of SCs and STs; establishment of grain banks for food security in all Dalit and adivasi villages; special housing scheme for Dalits all across the country and representation of Dalits in Radio, TV and print media through modifications in HR policies.

The NACDOR opposed restrictions on conversion and demanded religious freedom to Dalits as well as all citizens of the country. “Religious freedom is the corner stone of India’s constitution and citizens are free to choose any religion as and when they like. This fundamental right of the people must be protected and all laws made to nullify this freedom by different states must be repealed.”

Another major demand of the group is proper compensation to SCs and STs affected by climate change including changing patterns and reduction of rainfalls, floods, droughts etc.

Mashkoor Alam, a youth from a Dalit Muslim community in Bihar and attached with NACDOR for years, talks to TCN about his views on Dalit issues.

“We are here to demand rights for Dalit communities in India irrespective of their religion,” says Mashkoor at the rally.

Asked if as a member of a Dalit Muslim community he demands reservation for only Dalit Muslims or for the entire Muslim community, Mashkoor says: The Sachar Report has already pointed out that the whole Muslim community is marginalized but it is also true that a section of the community has developed themselves. So what we are demanding is that Dalit Muslims who have same profession as Dalit Hindus, should also be given the status of Scheduled Castes – the status enjoyed by Dalit, Sikh and Buddhist Dalits.
http://twocircles.net/2009dec08/massive_dalit_rally_demands_separate_electorate_dalits.html

Dalit massacres in Andhra

2010-04-01T08:44:00.002+05:30

Out of 28 recorded heinous crimes against dalits, 24 done by Andhras. At least sixty killed, many raped, hundreds of houses burnt, lots of property looted and destroyed.

Important to note that most of these are done by those in political power or their supporters/relatives. The perpetrators are mostly Kamma and some Reddy. The highest number of crimes were committed in the Coastal districts, Krishna, Guntur, Godavaris, Prakasam.

Majority of these were committed during NTRs rule, the ascendency of Kammas. Karamchedu massacre was the handiwork of Daggubati Chenchuramaiah, father of NTRs elder son-in-law, Venkateshwar Rao.

Dalits in political power (dalit upasarpanch), and in a position to protect themselves (dalit SI of police) are also murdered as part of these planned pograms.

Padirikuppam (Chittor) 5 January 1983
Four dalits killed and 80 families rendered homeless following an attack by upper caste TDP supporters.

Karamchedu (Prakasham) 17 July 1985
Six dalits killed and three dalit women raped in a mass assault by hundreds of forward caste men of the Kamma caste.

Neerukonda (Guntur) 15 July 1987
One elderly dalit murdered in a mob attack by men of the Kamma community.

Gudiada (Vizianagaram) 15 July 1987
One dalit labourer killed in a dispute over a small patch of tankbed land by a mob of backward caste farmers led by a forward caste (Raju) Congress Party leader.

Dontali (Nellore) 27 August 1987
One person of a backward caste was killed in an assault by a gang of forward caste men.

Chirala (Prakasham) 13 August 1987
A principal witness in the Karamchedu murder case done to death by Karamchedu killers.

Bandilapalli 27 November 1987
Four dalits beaten and stabbed to death in an assault by a group of forward caste men.

Kodavatikallu 2 February 1988 Dalit labourer murdered by a landlord.

Beernakallu (Nellore) 19 January 1989
A dalit upasarpanch of the village killed by TDP landlord.

Gokarajupalli 16 January 1989
A dalit labourer killed by landlords.

Tangutur (Prakasham) 3 March 1989
A dalit woman raped and burnt to death by a forward caste TDP strong man.

Pippara (West Godavari) 4 June 1989
One dalit killed in a mass assault by forward caste men led by village upasarpanch.

Chinakada (Vizianagram) 31 July 1989
Four tribals of one family killed by henchmen of a liquor contractor.

Pulivendula (Cuddapah) 16 February 1990
More than 150 houses of a ST set on fire and destroyed by a mob led by Congress Party (I) Sarpanch

Kanchikacherla (Krishna) 19 March 1990
Dalit farm servant killed by youth of a landlord’s family.

Jeerupalem (Srikakulam) 21 May 1990
About 180 houses of fishing people set on fire at the behest of Congress Party (I) landlord.

Gutlapadu (West Godavari) 19 May 1990
Two dalits killed in a mass assault by forward caste men.

Palli (Ananthapur) 6 June 1990
A dalit burnt alive by forward caste men.

Kaspa Gadabavalasa (Vizianagaram) 22 November 1990
Four tribals and a harijan killed in a mass assault by forward caste men.

Chillakallu (Krishna) 28 November 1990
A dalit SI of police shot himself dead due to casteist harrassment of CI.

Moodurallapalli (Kurnool) 18 March 1991
A dalit labourer beaten and stabbed to death by a mob of forward caste men.

Timmasamudram (Prakasam) January 1991
Dalits driven out of the village by an attack of forward caste men owing allegiance to a TDP leader.

Chundur (Guntur) 6 August 1991
At least 8 and up to 20 dalits killed in a mass assault by forward caste men of six villages.

Gokarajupalli (Krishna) 3 August 1991
Dalit labourer killed by forward castes.

Media won't report it : Women village leaders want quota within quota

2010-04-01T08:39:00.001+05:30

Around 60 women village leaders Friday hailed the passing of the women's reservation bill in the Rajya Sabha but demanded a quota for Dalits and other backward classes (OBCs) for their proper representation.
At a conclave organised here by international NGO ActionAid, the women, representing village councils in Bihar, Uttar Pradesh, Orissa, West Bengal, Andhra Pradesh and Karnataka, urged political parties to take note of the discrimination against women within the backward classes.
They held that the 50 percent reservation of seats in panchayati raj institutions for women and the quotas for Dalit women from lower castes had proved beneficial.
Speaking about her experience as the head of the Jamlapur village in Uttar Pradesh, Sarvati Devi said: "Being a woman from a Dalit community proved a great challenge for me. Finding support in the panchayat was very tough. But I did not give up and now they respect me and my community."
Sunita Devi, who was elected the Phulwari Sharif village head in Bihar in 2006 on an OBC reserved seat agreed.
"I got elected from an OBC reserved seat for women. Now, women in my village don't look at the caste barrier before discussing their problems, all thanks to the reservation that will also help on the national platform," she said.
The women's reservation bill, in the form of an amendment to the constitution, would secure 33 percent reservation for women in the Lok Sabha as well as the state legislatures. It was passed in the Rajya Sabha last week amid angry protests from a few political parties that also want a sub-quota for Dalits and OBCs.

Re3port Here.

Last updated on Mar 19^th, 2010 at 18:49 pm IST--IANS

Operation GreenHunt

2010-04-01T08:27:00.002+05:30

All over the world, people are asking questions about the nature of India’s society and government, and about the war on the adivasis—the tribal peoples—that has recently been launched by that government with strategic assistance from the US and Israel.
Most commentators admit that the Indian people suffered greatly under British rule. Today, it is claimed, India is on a path of rapid technical progress and development; India has its own Silicon Valley, complete with high-tech R&D and hundreds of call centers for everything from Amazon to Victoria’s Secret. New wealth is being created at a rapid rate, a large middle class is developing that is enjoying shopping malls, multiplex cinemas and imported cars, and much of this wealth is working its way down to the villages and urban slums seen in Slumdog Millionaire.
Largest Democracy in the World?
The most common claim is that India is “the world’s largest democracy.” It is said that India’s elected government has ended the oppressive caste system, which assigned everyone to a specific caste and types of work for life. While the government says it is solving the problem by reserving a certain percentage of jobs and places in schools for dalits (untouchables) and other lower castes, today caste oppression continues to define social reality for Indians, especially in the rural areas.
The vast majority of the 1.2 billion people who live in India have no control over their lives. Living and working conditions have not changed for the better from colonial times to the present. According to a 2008 study by the US Agency for International Development, three-quarters of the people live on less than $2 per day. Illiteracy is widespread in the countryside, where more than half of the women cannot read or write and many children leave school to support their families. Nothwithstanding its “socialist” pretensions, successive governments since independence in 1947 have postponed and put off free and compulsory education for children.
The threat of starvation constantly hangs over the heads of millions. Over the past 10 years, nearly 200,000 farmers have committed suicide by drinking pesticide because they could not keep up with demands to repay loans. In Andhra Pradesh and Karnataka, which were at the forefront of ‘modernisation’ of agriculture, farmers had been led to believe they would benefit if they adopted a more market oriented approach. Capital intensive farming, requiring taking out loans for fertilizers, pesticides, and re-orienting to more water intensive crops, promised high prices and large returns – but the WTO regime of open markets meant depression in agricultural prices and they could not recover their costs
Dalits: India is a vast, diverse, and extremely oppressive society. Around 30% of the people are dalits, who are confined to jobs such as garbage collectors in the cities and excrement haulers in the villages. India’s reservation system has created a new dalit elite (similar in some ways to affirmative action in the US), but for the vast majority of the dalits--life is still hell on earth.
The dalits are the most oppressed among the farmers and peasants, who make up the majority of India’s population. Farmers eke out a living on plots that average ½ to 5 hectares depending on the state, hardly enough to support a family but enough to feed a layer of usurious bankers and moneylenders. One-third of the workers in the countryside, or about 80 million people, are landless laborers.
Peasants/farmers: Some of the sharpest struggles in recent years--including the successful people’s movements at Singur and Nandigram in West Bengal that stopped construction of a Tata auto plant and a huge foreign-owned petrochemical complex--have developed among farmers and adivasis who are threatened with displacement by mining companies or by corporations operating out of more than 500 newly created Special Economic Zones.
These are more accurately known as Special Exploitation Zones, which ban strikes and labor unions, and are run by development corporations that are not bound by Indian law. Tens of thousands of villagers in Orissa are fighting against the capitalist “development” plans of POSCO, a US/South Korean steel corporation, and Vedanta, a British company, which will have devastating economic and ecological consequences for the indigenous Gondh people.
Adivasis: Nearly 100 million adivasis live in the forested areas of central and eastern India. They were never conquered by the British, or by the Aryans and Muslims before them. The adivasis are not part of the caste system and have collective customs that include equal participation of women in the workforce and political life. India has the second largest number of indigenous people after Mexico, and they are covered by UN conventions on the rights of indigenous people.
The adivasis live in areas containing the richest natural resources in India. Most of India’s iron ore, bauxite and coal come from Chhattisgarh, Orissa, Jharkhand and Andhra Pradesh. To paraphrase Arundhati Roy, Indian and multinational capitalists think that the adivasis are sitting on top of their minerals and depriving them of deserved riches. These profit-addicted companies have already signed hundreds of MoUs (Memoranda of Understanding) with state governments to start mining and build steel, aluminum and other industries.
The adivasis--and the progressive and democratic organisations that have been working among them for decades in some areas--stand in the way of their elaborate plans to exploit these riches. One of these groups is the CPI(Maoist) which has set up parallel governments in many adivasi areas that organize collective farming and agricultural research and development, undertake irrigation projects, and build schools, health centers and roads with local materials. The Indian government has set out to destroy these progressive political and social developments in the adivasi-inhabited regions in order to get at the minerals that are worth hundreds of billions of dollars/euros and trillions of Indian rupees.
Salwa Judum: The immediate precursor to the major military operation code named Operation Green Hunt was the formation of Salwa Judum (“Purification Hunt”) in 2005. The SJ, a government-armed private militia, emptied 644 Chhattisgarh villages of their inhabitants (allegedly all Maoist supporters) and left adivasi villages in smoking ruins. This brutal military campaign killed thousands of villagers and scattered 300,000 of them throughout the region. The SJ forced nearly 50,000 adivasis into squalid concentration camps similar to the strategic hamlets that the US set up in Vietnam in an unsuccessful attempt to separate the Vietnamese people from the National Liberation Front.
After five years of political mobilization throughout India--which included heavy fighting in Chhattisgarh between Special Police Forces/paramilitaries and the Maoists--.the SJ forces are in retreat. According to Gandhian Himanshu Kumar, who advocates for the adivasis in south Chhattisgarh displaced by SJ, this campaign generated widespread anger, and has been the best recruiting tool the Maoists have had for many years.
Lagarh Movement: In many ways, OGH has been a reaction by the Indian government-- and the Indian capitalists and imperialists that it fronts for--to the defeat of Salwa Judum in Chhattisgarh and similar government-backed tribal militias in Bihar and other states. It is also a response to the following, startling events in the Lalgarh region of West Bengal.
Starting in November 2008, tens of thousands of adivasis organized in the People’s Committee against Police Atrocities rose up in November 2008 against the Communist Party of India (Marxist), the misnamed capitalist party which is now the dominant force in the “Left Front” government that has been in power in West Bengal for decades. This party, known as “CPM”, first rose to power due to its killing of 18,000 CPI(ML) activists in the late 1960s and early 1970s.
After years of systemic police brutality, and siphoning off development funds meant for adivasis, CPM leaders and cadre have been driven out of the Lalgarh region. In response, the Indian state has blanketed the Lalgarh region with paramilitaries and police who have taken heavy casualties but have had little luck in finding the Maoists, who are able to blend into the people with ease because they are overwhelmingly adivasis, and have widespread political support.
Political Repression: Complementing the military suppression in the Lalgarh region and other states through OGH, the Centre, West Bengal’s “communist” government, and other states have made it a crime (a political crime, that is) punishable by long prison sentences to be a member of the Communist Party of India (Maoist). The Centre and many states have also passed laws such as the draconian Unlawful Activities (Prevention) Act of 2008, which anyone accused of contact with the Maoists can be kept in jail for 180 days without trial and without bail. When held, trials are held before a secret court with the identities of witnesses also kept secret. Such fascist laws have been a common feature of “Indian democracy” throughout the post-independence period.
The UAPA is being applied widely in West Bengal today, especially targeting Kolkata intellectuals and rights activists--some who politically support the Maoists, and other progressives who are falsely charged with being Maoist supporters.
Due to decades of application of “anti-terrorism” laws such as TADA and POTA, India’s prisons are filled with more than 100,000 political prisoners, including large numbers of Kashmiris, Muslims, Northeast peoples (see below) and Maoists, living under squalid conditions that lead to early death. Such conditions, including the denial of necessary medical care, recently led to the first casualty of the UAPA in Kolkata, Deswan Dasgupta, the editor of the Bengali edition of People’s March magazine.
Muslims and Christians: India has the third largest population of Muslims in the world, or 160 million people. Muslims are significantly poorer than Hindus. Indian Muslims live in urban ghettos and separate villages where they are periodically victimized by Hindu mobs animated by the chauvinist ideology of Hindutva. The small Christian minority in India (most of whom are lower-caste Hindus who have converted to escape the caste system) also faces severe religious persecution with the rise of fundamentalist Hindu organisations such as the RSS.
Women in India are still married off by their families irrespective of their wishes, and marriages often require large dowries. Though dowries were legally prohibited in 1961, this payment in cash or in kind by the bride’s family to the bridegroom’s family is still practiced among well-do Indian families. Dowry abuse is a rising practice in India, particularly bride burning—the burning of women whose dowries are not considered sufficient by their husbands or in-laws.
Domestic battery and rape are endemic and rarely punished by the notoriously venal, male-dominated police and courts. Women are kept out of many high-paying professions and jobs.
Kashmir and the Northeast states: Lastly, India is a prison house of nations. Nearly 2 million soldiers of the Indian Army occupy the northern, Muslim state of Kashmir where they battle commandos from Pakistan, which also claims Kashmir, and deny the right of self-determination to the Kashmiri people. In the small states in the Northeast (Assam, Arunachal Pradesh, Manipur, Meghalaya, Mizoram, Nagaland and Tripura), the Indian military has been carrying out counter-insurgency operations aimed at suppressing national liberation movements. Over 1/3 of the country is under military law and constitutional protections do not apply there.
As one critic put it, unlike the United States and other big power which have used their militaries in foreign imperialist ventures, “the Indian military has been used primarily against the Indian people: against Kashmiris, Nagas, Assamese, North-eastern peoples, Muslims, Dalits, Adivasis, or … Maoists.”
Political Actors--not Victims
Another set of well propagated myths portray the people of India as victims who are not capable of standing up and fighting for their interests. India is presented in Western media as 5-star Delhi hotels and tourist sites, or as call center operators with names such as John and Susan—or as victims, images on fundraising posters for charity-dependency projects.
The Indian people have a long standing and proud history of struggle, including revolutionary struggle. In recent years, peasants, workers, dalits and adivasis have forged united communities, organizations and the necessary political ideas to stand up to the powerful Indian state, whose military is third in size only to China and the U.S.
These people’s communities and organizations need our political understanding and support, not our charity--or even worse, pity. For the unprecedented internal military offensive known as Operation Green Hunt, the Indian government has mobilized more than 100,000 soldiers, with helicopters, surveillance drones and combat-hardened units from Kashmir and Nagaland, to attack the areas in eastern and central India where the adivasis are best organized and the Maoists have their greatest strength.
The fighting has been increasing steadily since November, with most of the action concentrated in Chhattisgarh, but the military is having a hard time finding the Maoists, who are proving to be indistinguishable from the people and are launching periodic surprise attacks on the occupation forces.
This is where the International Campaign against the War on People in India comes in. The campaign was launched in January 2010 by activists from India, Europe and the US to support the struggle of the people in the adivasi regions to resist and stop Operation Green Hunt. We are undertaking work in several areas:
(1) Education: We are putting out a variety of educational materials about conditions in India, Operation Green Hunt and the people’s struggles in India. The ICAWPI website (www.icawpi.org) now has over 200 articles categorized by News, Resistance, Analysis/Opinion and the Campaign, is an invaluable resource for activists, educators and students. ICAWPI organizers in many countries will be getting the word out about speaking tours, educational forums, film showings, and solidarity actions.
(2) Political Mobilization: Activists in Delhi have organized marches, press conferences and forums against Operation Green Hunt. Activists spearheaded by Turkish and Kurdish immigrants in Europe organized half a dozen demonstrations condemning OGH at Indian embassies and consulates on February 5, 2010. More actions are being planned in key Indian cities this spring.
In late February, when the Indian government was making claims that the war (OGH) was only because the Maoists insisted on fighting, Kishenji, a visible (and elusive) leader of the CPI(Maoist), made a bold challenge to the Indian government: Declare a 72 day cease-fire, rip up the MoUs between the states and the capitalists, stop the mass killings of adivasis, and start up negotiations over issues such as ending “encounter killings” (assassinations of Maoists and suspected supporters), freeing tens of thousands of political prisoners being held in terrible conditions, and withdrawing military and paramilitary forces from the seven states of Chhattisgarh, Orissa, West Bengal, Jharkhand, Bihar, Maharastra and Andhra Pradesh where Operation Green Hunt is underway or being deployed.
Many intellectuals and rights activists and organizations have come out publicly in support of this offer and are attempting to break through the wall of silence in the bourgeois media about the actual terms of the Maoist offer. (See www.icawpi.org for news of these efforts.)
Union Minister PC Chidambaram, the main architect of OGH (and a former lawyer for Enron), has taken the only position he can given the reality that he is a political representative of the Indian ruling class and the US/EU imperialists behind them. Chidambaram is saying that there can be no peace talks unless the Maoists “give up violence”—that is disarm while the government is free to attack them and the adivasis and other sections of the people. And he does not say anything about the suspension of constitutional freedoms in 1/3 of the country and the widespread use of “encounter killings” (political assassinations) and torture in areas of conflict.
This is not acceptable to our campaign and to many political forces in India, who are instead willing to take up the Maoists on their offer. The campaign will be doing all that it can, particularly in India but in other countries as well, to force the Indian government to agree to a 2 ½ month cease-fire period, within which peace talks about the issues that have given rise to Operation Green Hunt can be discussed by both sides and by the public.
(3) Work in the Media: We need to break through the media white-out about Operation Green Hunt and the people’s struggles in India against it, and to combat the lies about the Maoist movement—that it is mindlessly violent and unreasonably opposed to participation in elections. This work may include letters to the editor, op-ed pieces, demonstrations to protest particularly misleading newspaper articles, and broad distribution of campaign materials in the progressive media, particularly on the net.
(4) Anti-Military Campaign: We hope to organize a campaign to cut off arms sales, joint military exercises, and training in counter-insurgency by US, Israeli and other imperialist militaries as long as the weapons of the Indian state are pointed at the poorest of India’s people.
Please join in the work of the campaign and spread the word about it to friends, family and co-workers--and around the world.

Courtesy:
http://navigatingthestorm.blogspot.com/2010/03/operation-green-hunt-peoples-struggle.html

2010-04-01T08:23:00.000+05:30

A nice factual report from How Many More Arrests Will Orissa See?

Ranjana Padhi, Pramodini Pradhan, D Manjit

Much before Operation Greenhunt, people’s movements have been facing repression on a sustained basis in Orissa. This state has seen struggles of different ideologies and political persuasions coming up as people’s lives, livelihood and natural resources are at stake. While the question of land for the adivasis remains unaddressed by the government, protesters are often met with bullets. Against this backdrop, this article analyses how and why the popular movement in Narayanpatna, a predominantly tribal populated block in Koraput district, became so threatening to the state and local elite.

On the evening of 27 January 2010, Gananath Patra, aged 70, was picked up by plain clothes police from the road in Bhubaneswar. He was on his way home from a meeting with members of a proposed fact-finding team to Narayanpatna. Within barely five minutes of this incident, the electronic media announced it as a significant feat of the Orissa police, thereby criminalising the leading member of a mass movement of hundreds of thousands of adivasi agricultural labourers, some emerging from the oppressive bonded labour system (goti) in feudal Orissa after generations. He has been charged with sections pertaining to kidnapping, assault, attempt to murder and murder.
Other leaders of people’s movements have been arrested in the past too, such as Narayan Reddy of Gana Sangram Samiti spearheading the agitation against the joint venture of a steel plant by Tata Iron and Steel Company (TISCO) and Nippon Steel, Japan in 1996 and Abhay Sahoo, leader of the popular movement Pohang Steel Company (POSCO) Pratirodh Sangram Samiti on 12 October 2008. The assertion of people’s rights in a democratic state is being increasingly criminalised and the right to dissent coming under severe attack.
Gananath Patra is close to the Chasi Mulia Adivasi Sangha (CMAS) that has fought for adivasi land rights in poverty-ridden south Orissa for over two decades. CMAS became a grave threat to the local sahukars (traditional moneylenders and landlords), the liquor traders, the forest mafia and ultimately, the district administration, as it fought to eradicate the slave-like conditions of agricultural labourers, the widespread production and sale of country liquor, and for the redistribution of land among agricultural labourers.
Protest against Combing Operations
Far more shocking and tragic, however, has been the Narayanpatna police firing of 20 November 2009 in which two adivasis were killed, several injured and many in the area tortured and arrested. The people were protesting against the harassment and violence they were subject to during combing operations in their villages. According to a CMAS spokesperson, in spite of their repeated requests to allow the leaders to go inside to meet the inspector-in-charge (IIC) on that day, the police station gate was not opened. A hot exchange of words took place between the police officials and the people standing on the other side. Impatient at the behaviour of the IIC, who had assured them earlier that they would not be harmed by the “combing operations”, people broke open the gate. The IIC ordered the firing at this time. Kendruka Singana, a leader of the CMAS and Andru Nachika were shot in their backs and fell dead.
The electronic media, in its evening bulletin, reported that CMAS members were trying “to loot weapons” from the police station and two people have been killed as police fired upon them in “self defence”. The same story was carried by all large-circulation Oriya dailies like The Sambad, The Dharitri and The Samaja the next day. Such reports overlook the horrors of combing operation carried out by the Central Reserve Police Force (CRPF) in the area and that on that fateful day the adivasis had, in fact, come to the police station to complain about the harassment and violence inflicted on them by combing squads.
Police brutality towards the adivasis was witnessed by a member of the People’s Union for Civil Liberties (PUCL) during a visit to the area on 23 November 2010. While waiting in the vehicle for the mandatory police permission required now to move anywhere in Narayanpatna, one saw three adivasi youth, one of them around 14-15 years old, being mercilessly beaten up by the police/CRPF personnel inside the police station itself, surrounded and watched by a large number of police and paramilitary forces. The lynching of adivasis and the uninhibited expression of hatred towards them is nothing but a severe class assault on the poorest of this country by its own government and police. It has been alleged that during the combing operations, women have been molested and even children not spared. The destruction and scorching of houses got reported in the Tehelka magazine. People of these villages have been accused of joining the CMAS and helping the Maoists. Therefore, it is no surprise that while Gananath Patra has been arrested, the adivasi leader of CMAS Nachika Linga is in hiding and the state has orchestrated an intensive search for him as the most dreaded criminal of the region – an award has been announced for finding him. According to advocate Nihar Ranjan Pattnaik of Koraput, who is handling the litigation on behalf of the people of Narayanpatna, over 117 people have been arrested so far. Those arrested include 12 children too, who are now facing charges of conspiracy to wage war against the state. The continuing presence of police and random arrests have shrouded the entire block in fear and intimidation. The district administration is not allowing the entry of investigation teams or even journalists inside the area.
The adivasis of Narayanpatna have been persistently demanding the restoration of their land which has been taken away from them by the non-adivasis. However, the government has done nothing concrete in this regard; the Scheduled Area (Scheduled Tribe) Land Transfer Regulation of 1956 remains only on paper. When the government, after petitions and appeals, failed to implement the law it had framed, people of Narayanpatna and Bandhugaon tried to implement it by reclaiming the land alienated from them. This led to tension among different groups in the area and the situation escalated around May 2009.
The Split in the CMAS
Most unfortunate has been the situation of some dalit families that suffered at the hands of CMAS. Their houses were damaged and they left the village and took shelter at the tahsil office. However, CMAS leadership claims that they have left the village being misled by the local sundhis (liquor producers and traders) and sahukars. The peace committees, formed in this context and largely populated by these sundhis and sahukars, organised a series of protest meetings against the struggle of CMAS during August-September 2009. This only further vitiated the situation.
The split in the CMAS around this time had a bearing on the situation; Naryanpatna, in particular, became the target of intense police repression. Among many other issues, the two sides of CMAS today are in two different blocks, Narayanpatna and Bandhugaon. The CMAS in Bandhugaon led by the CPI(ML) has expressly criticised the assault and hostility against poor adivasis and poor non-adivasis and appealed that the land seized from the dalit families be returned and the destroyed houses reconstructed. The CMAS in Naryanpatna, instead, views the Bandhugaon section as being close to the sahukars and liquor traders. What gets explained as “excesses” by either side overlooks the simple cardinal point that the rights and protection of dalits and women should be non-negotiable in any struggle.
Both the electronic and print media have started dubbing the CMAS active in Narayanpatna area as a Maoist outfit. The actual increasing presence of Maoists also provided the rationale for deployment of security forces and combing operations. People protesting against the excesses of combing operations were met with bullets, while the question of land for the adivasis remains unaddressed by the government.
Narayanpatna Struggle
Narayanpatna is a predominantly tribal block in Koraput district in south Orissa. As per the 2001 Census, of the total population of 88,117, adivasis constitute 79.4% and dalits 8%. Literacy rate in the block is only 20% and female literacy rate is further low at 13%. The adivasis primarily depend on subsistence agriculture in hilly areas and the collection of forest produce. The dalits too primarily depend on agriculture for their living and resort to petty trading. A large number of adivasis work as agricultural labourers in the fields of non-tribal landowners.
As forests and hills cover the major part of the land mass, cultivable agricultural land is scarce. According to one unpublished report, revenue land constitutes 20% of the total area of Koraput district. Out of that nearly 70% is in the hands of non-tribals and rest 30% with the tribals, that too of low quality. Historically, as is seen in other tribal-dominated areas, the best cultivable land has gone into the hands of people locally called sundhis, sahukars, etc.
Geographically, the area is close to the “bauxite zone”. The Deomali hill in Semiliguda block is 25-30 km to the south and Kodinagamali hill in Laxmipur 22 km to the west of Narayanpatna. In fact, the proposed bauxite mining from Deomali would affect nine villages of two panchayats of Narayanpatna. There is ongoing people’s resistance too against these mining projects. CMAS is in solidarity with these struggles. Since the 1970s, in various phases, the undivided Koraput district has witnessed radical left politics in which Maoists are now also active. After years of struggle, the CMAS has taken up two issues most militantly, consumption and selling of liquor in the area, which is a major reason for land alienation, and the issue of tribal land alienation. Not surprisingly, the sundhis and sahukars have been infuriated by the anti-liquor and the land rights movements led by CMAS, especially Nachika Linga and Gananath Patra.
The government, which is extremely cordial to corporate houses, has refused to address the problems of poverty and landlessness of the adivasis and local poor. It is trying to churn out a myth of “development” and pursue a politics of intolerance. On the one hand, the biggest capitalist ventures have zeroed in on the land and minerals of Orissa, while on the other, the people are yet to realise their basic rights as citizens. Adivasi areas in Orissa have quietly and openly been preyed upon by the dual process of alienation of adivasi land and exploitation of adivasi labour from pre-independence days.
Endless Spate of Violence
Adivasi resistance has gone up with corporates and the state setting their eyes on the forest and mineral resources that also happen to be the habitat of the adivasis. This resistance has invited the wrath of those who are implementing many policy level changes in the neoliberalisation era as it had done in the colonial times.
Without even necessarily looking at Baliapal, the anti-Balco struggle in Gandhamardan region, the Chilika Bachao Andolan and the struggles against the steel plant at Goplapur of the 1980s and 1990s, we can see the endless spate of violence by the state and its intensity in curbing popular protest in Orissa since the year 2000 when the globalisation mantra gained ascendance. The police shot dead three adivasis of the Prakritik Sampad Suraksha Parishad in Maikunch, Kashipur on 16 December 2000. Another round of state repression started in December 2004 when over 300 people demonstrated against the set-up of a police outpost. This continued for more than one year with the deployment of India Reserve Batallions, CRPF and Orissa State Armed Police forces. The entire area turned into a police camp with regular flag marches in the villages and picking up people from streets and haats. Fourteen activists of Niyamgiri Surakshya Samiti were arrested in April 2004 for opposing Vedanta Alumina Project at Lanjigarh, Kalahandi.
On 11 May 2005, when the villagers of Dunguripalli protested the foundation ceremony for the Lower Sukhtel Dam project, Bolangir, police dragged the people out of their homes and beat them mercilessly. On 9 May 2005, 25 adivasi women were arrested protesting against the steel plant of Maharashtra Seamless at Kalinganagar. As a result, two infants died without nursing. On 2 January 2006, police killed 14 adivasi protestors of Visthapan Virodhi Jana Manch at Kalinganagar when they opposed the construction of a campus wall by Tata Steel. Abhay Sahoo, the leader of POSCO Pratirodh Sangram Samiti was arrested on 12 October 2008 and subsequently 30 more for resisting POSCO’s steel project at Jagatsinghpur.
Any questioning of this paradigm of “development” invites the brutal iron hand of elected governments today. However, people’s movements have also exhausted myriad democratic means to draw attention to basic needs or in saying no to forms of development that will impoverish them further. These movements have from the very beginning flooded the local administration and higher echelons of the state and central government with letters, demands, memorandums and pleas since years and continue to do so. The judiciary has been approached in many cases too as in the case of the people of the Niyamgiri Hills. But when brute force is used to meet dissent and paramilitaries used to acquire people’s land and natural resources, people are not ready to give up without a fight. The collective will of the toiling class to end years of oppression is therefore gaining momentum in Orissa.
Much before Operation Greenhunt, people’s movements have been facing repression on a sustained basis as shown above. Today, the war against Naxals is but a plea to suppress all people’s movements per se. The hysteria whipped up by the euphoric media over the entry of big corporations and the deafening silence of the privileged educated sections is helping the state intensify the repression in ways most undemocratic for the majority people in Orissa. What are the people and their leaders of mass movements guilty of? Of having a vision of an Orissa for its people? Of saying no to injustice and exploitation? Of fighting for their own lives and livelihood in a state that shuts itself to democratic dialogue with its own people in this era of aggressive capitalism? How many more arrests Orissa will see?
Courtesy: Economic & Political Weekly
Ranjana Padhi (ranjanapadhi@yahoo.co.uk) is a feminist activist based in Delhi, Pramodini Pradhan (pramodinip@gmail.com) is a civil liberties activist based in Bhubaneswar, Orissa and D Manjit (anarchist 1983@gmail.com) teaches History in Dayal Singh College,
Delhi University.

How Many More Arrests Will Orissa See?

Caste , higher education and dalits

2010-04-01T08:16:00.000+05:30

The Senthilkumar Solidarity Committee, a group of Hyderabad intellectuals and activists, cry out against caste-ism in higher education this blog. Their cause began with the death of Senthilkumar at the University of Hyderabad. Senthilkumar, or Senthil for short, was a dalit (untouchable) student at the University of Hyderabad and was studying to be a PhD in physics. He was the first person in his entire Panniandi community to enter higher education. His parents are pig-rearers in Tamil Nadu, an depended on him for their survival. He was awarded a non-NET fellowship at the University, which is specifically designed to not be performance-based aid. However, after failing his exam, the administration publicly ended his fellowship and posted his failure on the school notice-board. Without the fellowship, Senthilkumar would be unable to attend the University. His fellow dalit students organized massive protests against such treatment, and a committee reviewed his case and reaccepted his position in the fellowship. However, this re-admittance was not announced, and even Senthil was not aware of its findings.
On February 24th, 2008, Senthil’s body was found in his dorm room. The University claimed he died from cardiac arrest, but recently released the autopsy report, which sited poisoning as a possible cause of death, along with suicide. No investigation by the police or the University was made until Dr. Ravikumar, a well-known dalit activist and a member of the Tamil Nadu legislative assembly, intervened. As of yet, there has been no progress in the case, and many members of the dalit community are understandably upset at this blatant caste bias.
The Senthilkumar Solidarity Committee claims that “Senthil was yet another victim of the entrenched realities of caste discrimination that pervade academic spaces and practices in the university”. The “brahminical ordering of institutions of higher education” is a huge problem for modern India. While officially the caste system was banned over half a century ago, the system still pervades today. Schools all over the country, from elementary level to graduate schools, have been blocking dalit access to education through various means. Interviews, special academic requirements, and public pressure all are against an untouchable’s way in to education. In the Hyderabad University Physics program, there were four dalits. Two were dropped from the non-NET fellowship due to supervisor recommendations, and Senthil allegedly committed suicide.
The Senthilkumar Solidarity Committee claims that there are still many elite institutions in the country that pride themselves on ‘purity’, meaning that they have only upper-caste members. Science, especially, is being blocked for dalits. Many upper-caste Indians believe that science is not for “the masses”, and that it “is an exclusive domain, and zealously guarded as such”. Caste prejudice in education comes in all forms: badgering of dalit students, hostel (dorm) accommodation, extracurricular activities, grades, classroom practices, and much more. And yet, nothing is being done. The SSC asks us—“How many more dropouts, humiliations, and deaths will we need before recognizing that institutions must be held accountable and the guilty punished?”

Social Boycott of Dalits in MP: Uncivil Society

2010-03-31T22:42:00.000+05:30

(A Fact Finding Report issued by Nagrik Adhikar Manch and Yuva Samvad.)

(The situation in the Gadarwara Sub Division of District.Narsinghpur (MP) has been in a state of constant flux since last 3-4 months. The Dalits living in the villages adjoining Gadarwara have been condemned to a life of fear and intimidation.Their human rights and dignity are being at stake.
Obviously there is a concrete reason behind this sudden spurt in violence against them.They have refused to remain subservient to the interests of the upper/dominant castes and have decided to speak up.
Instead of taking concrete steps to guarantee the human rights of dalits granted to them under constituion, the administration has preferred to remain silent or at best supportive of the interests of the dominant castes only. One can easily see why Madhya Pradesh happens to be the state which tops the list of atrocities on tribals and stands second when it comes to cases of atrocities against dalits.)

Dist: Narsinghpur(Madhya Pradesh)
Tehsil: Gadarwara
Affected Area: Dalits (Ahirwar community) in Gadarwara and adjoining villages
Villages visited by the Fact Finding Team: Nander, Madgula, Devri and Tekapar

Date: 7th and 9th November 2009
Members of Fact Finding Team

Jai Bhim, Moolchand Ahirwar, Javed, Skand Shukla, Manoj, Satyam, Shivkumar, Nishant Kaushik

Brief Introduction to Narsinghpur District.

District Narsinghpur falls under the Nagpur Commissionorate. It is situated half-way between the capital Bhopal and Jabalpur. The economic mainstay of Narsinghpur is cultivation of sugarcane and pulses(dals). The population predominantly consists of Rajputs, Lodhi , Patels, Kirar and Ahirwar. Gadarwara is the main Tehsil of Narsinghpur.
Gadarwara

The Ahirwars make almost half (38,000-40,000 ) of the total population (70,000-80,000) of Gadarwara.Around 80-85 percent of the people in this tehsil are engaged in agriculture or related work. Agricultural labourers and landless peasants comprise a majority among them. Most of the agricultural labourers belong to the Dalit communities and among them the Ahirwars (Chamars) predominate. This caste falls under Scheduled Caste in the Constitution. They(Ahirwars) also form a major portion of the Scheduled Castes in the country and more so in the Hindi speaking area (where Chamar is used as a derogatory term).There are over 700 surnames in this caste.

The Ahirwars are spread over Gadarwara and nearly in all the adjoining villages. They play a very prominant role in the socio-economic activities of this area.

The Ahirwars Resolution giving rise to the present oppression

Ahirwar Samaj Mahaparishad had been trying to evolve a general consensus since last one year about abandoning the obnoxious practice of carrying of the carcasses of dead beasts ; to rid them of the centuries old practice of being looked down upon by the varna (upper) castes as carriers of the carcasses and consequently untouchables. Ahirwars in many villages actually discontinued this practice from July-August onwards. The Ahirwar Samaj Mahaparishad resolved in October 2009 to abandon this practice by the community en masse at the state level.
The social history of the oppression

It becomes clear from the social history of India that a sort of gradation based on discrimination and un-touchability has been established here. This practice has been fed and confirmed by other social constructions.

In spite of the forceful pleading of social justice in the Constitution, social inequality has persisted and is a sine qua non of our society This division based on differences rooted in inequalities has insulted the self-respect of people and compounded their human rights.

The roots of the exploitation and oppression of the Dalits in Gadarwara are in this practice. The burden of lifting carcasses of the dead animals had been imposed upon the Ahirwars in the course of the division of social labour. For centuries the inhuman work has been done by them. The surprise is that despite the imperative necessity of getting this work done a view of looking down on this work as lowly and insulting work has also been simultaneously developed by the society. This has remained the mainstay of the untouchability and oppression practised vis-a-vis the Ahirwar community.This despite the fact that the Constitutional provision under the ‘Scheduled Castes and Scheduled Tribes (Prevention of Atrocities) Act 1989′, carrying of carasses has been classified as a form of practising untouchability and nobody can be forced to do this work. However, the reality of Gadarwara is quite the opposite. It need be underlined at this juncture the said act which recently completed 20 years of enactment, carries important provisions to prevent atrocities against the Scheduled Castes and Scheduled tribes, which largely remain unimplemented.

A Detailed Report of the Fact Finding Team and Its observations:

Despite repeated complaints against the oppression faced by the dalits at the hands of the dominant castes and demands for action against them the attitude of the administration has remained apathetic. This despite the fact that Dalits in 5-6 villages have filed complaints of physical harassment and oppression.

Even at present the position is that not only had there been no let up in the collective harassment faced by the dalits but it has become more severe. We were receiving reports of the plight of the dalits and their attempts to resist the inhuman treatment meted out to them since last few months. Under the circumstances it was considered necessary that the position may be ascertained and verified by a Fact Finding team.

A detailed report of the visits to four villages in the area is given below :

Village:Deori

The Ahirwar Community at Deori is in a serious predicament. The Upper Castes/Non-Dalit castes have resorted to cruel tactics for harassing them. Since the issue of removing carcacces of dead animal has been raised by them they have declared a virtual blockade of the community.Taking advantage of the confused laying of public road No. 128, the dominant castes have created such a situation that the Ahirwars are not able to come out of their houses. The community has been ‘imprisoned’ in its own native village.

The following facts were revealed before the Fact Finding Team

I- Denial of access to daily utilities

There is ban on them on making any purchases from the only provision shop in the village.
They are not allowed to get water from a public tap.
Ban on travel by public transport
Stopping vegetable and food vendors, newspaper boys including dhobis (washermen), nais(barbers) from entering Dalit localities
Stopping access to flour mills for grinding corn
Ban on entering the Village Panchayat Bhavan

II Atrocities on children and women

Bablu, Jagdi and Pappu belonging to Upper castes injured Devaki ,an Ahirwar girl, on the head .

Bimla Bai was threatened by non-Dalit Devendra Kumar warning her not to step in their fields failing which they would strip her naked and parade her through the village.

Yogesh Ahirwar studying in the local school told that they are served mid-day meals in separate plates and they had to wash the plates used by them.

III – Intimidation by armed persons and threatening to kill

Hari Singh and Omkar, both Ahirwars told the Fact Finding Team that they are being constantly threatened by Arjun, Nipal and Ghanshyam, all Gurjars to kill them. They blamed them for always complaint-mongering.

In a meeting organised by the Village head (Sarpanch) in October 2009 to resolve the issue, more than hundred people belonging to non-dalit castes who were carrying different arms, literally pounced upon the Ahirwars and tried to intimidate them. The Ahirwars who had gathered there hoping for a peaceful and respectable solution, literally had to flee the place to save their lives.

IV – Creating obstacles and obstructing schemes meant for the Dalits and other needy rural people.

Attempts are being made to deprive the Ahirwar community from the benefits of the welfare schemes – schems run jointly by center and state governments – such as NREGS, Nirashrit Pension Yojana (Pension for the Shelterless), Indira Awas Yojna, labour welfare schemes and distribution of land for the landless.

We learnt that job cards under NREGS of Vanshilal , Prakash, Vinod, Vishal, Malkham (all Ahirwars) and even of some other Ahirwars have been kept by the Sarpanch with him. The pension of Harkishan Singh Ahirwar aged 70 years has not been paid for the last four months.Similarly, Besides this the amount sanctioned under the Indira Awas Yojna has not been paid to Vanshilal, Karodi Prasad and other 12 persons.

V-On the brink of starvation

The landless Ahirwar peasants cultivate the land of the upper caste people on lease on expence sharing basis (batai). Under it all expenses right from bowing to harvesting is done by the person taking the land on lease and he is given ¼ to 1/10 portion of the harvest by the landlord However, when the crops bowed in June reached the harvesting stage some influential landlords refused to allot any share to the cultivators and in fact harvested the crop with Harvester Combines and took it away. The Ahirwar community which faced drought last season is on the brink of starvation.If the same state of affairs continues, it is feared that there would be starvation deaths in the area.

VI -Economic sanctions

Almost all the Ahirwar families in Deori are landless. They eke out their living working as sharecroppers or labourers When their resolve not to lift the caracces of dead animals was declared virtual economic sanctions have been imposed on them.The locals told the Fact Finding Team that this time not a single crop-sharer has been given his share. Many others have not been paid even their wages. They told us in details about non-giving the shares of the crop. Some of the names are listed below. In some of these cases the harvest has been cut and in other cases the cultivator has been probibited from even entering the field.

Details of persons from Deori not receiving their share in the harvest.

S.No. | Sharecropper | Landlord | Area of land cultivated | Harvest

Vanshilal Ahirwar | Purushotam Agrwal | 5 acres | Soyabean and corn
Vanshilal Ahirwar | Devi Singh Patel | 3 acres | Corn
Vishal Ahirwar | Dhansingh Kadkoul | 4 acres | Soyabin and corn
Purushottam Ahirwar | Ramkumar Thapar | 2 acres | Corn
Purushottam Ahirwar | Aman Patel | 2 acres | Corn
Ajaysingh Ahirwar | Ekamsimngh Gujar | 6 acres | Soyabin and corn
Prakash Ahirwar | Chander Gurjar | 2 acres | Corn
Gopal Ahirwar | Zummak Gurjar | 3 acresss | Corn
Pancham Ahirwar | Indrapal Gurjar | 5 acres | Soyabin,sugarcane,corn
Potai Ahirwar | Potai Karat | 10 acres | Soyabin ,Corn
Nepal Ahirwar | Nepal Gurjar | 6 acres | Corn
Malkham Ahirwar | Madan Patel | 3 acres | Corn

VII-Dumping dead cattle in Ahirwar locality

Munna Gurjar forcibly dumped the dead animal in front of the house of Malkham Singh Ahirwar. Similarly dead animals are being dumped in the pokharee (small pond) in front of Vishal Ahirwar’s the house.

People hailing from influential families even dumped the dead carcass in front of the Community Hall. It is needless to say that the Public works were affected.

VIII-Depriving of the Right to Work under NREGS

The NREGS work has been widely affected by this decision not to lift carcasses .The people from the Ahirwar community have been deprived of the works being done under NREGS. Their work is being got executed by employing other persons.

Action by Administration

People from Deori have complained twice to the Sub-Divisional Officer, (Anuvibhagiya Dandadhikari) Gadarwara but the SDM has merely consoled them and has not bothered to take any action against the perpetrators.The matter has been kept hanging till date.

Village-Tekapar

The condition of Tekapar is no different from other villages. Here also the Dalit Ahirwars have to face a virtual boycott and violence at the hands of the dominant castes/non-Dalit castes. Here the Dalit count for more than half the population of the village. Out of them a mere 13 have land in their name-a mere 3 acres in all. The rest all are farm labourers.

In the second week of October some people from the Ahirwars were summoned by the caste people and they were pointblank asked whether they will or will not lift the caracasses of dead animals. The Ahirwars conveyed to them the community decision. The next day a fiat was issued by the caste people warning the Ahirwars that if by any chance the Ahirwars pass through their fields they will have to pay a fine of Rs. 1000/-

The intimidation did not stop here. A strict ban was imposed on availing the village facilities of shop for things of daily use, use of public tap water system, flour mill and other public places.They used to take clay for building from public places but a total ban on such use was imposed.Netram Ahirwar infomed us that the work of digging for clay has always been a community effort but now they threaten us if we take clay.

Sahebsingh Ahirwar informed that he is a crop-sharer in the field of a caste man but he has not received his share of the harvest till this date. Swaraj Suria (upper caste) even prohibited Aman Ahirwar to walk on the concrete road and in case he resisted threatened to kill him. When Netram Ahirwar took his farm instruments to the the local blacksmith for repairs he was told that there was a ban on extending any service to the Ahirwars. Mohanlal Ahirwar is not receiving funds for a safe delivery under the state scheme meant for the poorer sections of society.

An oppressive condition for crop sharing

Thereafter for fear of violent response in the village and bowing before the pressure of the dominant castes 70 year old Fullu Ahirwar had to accept removing a dead animal.It was only then that he and other members of the Ahirwar community were granted a marginal share in the crops harvested by them.

The Community does not have the Antyodaya Yojana Card

There is a big scandal in the distribution of Antyodaya cards to the poor.This card intended for farm labourers and poor Dalits in the village has been distributed to upper/dominant caste people. A large number of theAhirwars have been kept outside the purview of this scheme.

No work in NREGS

There pressure tactics also obtain in the field of the constitjutional rights of 100 days employment.The Dalit Ahirwars receive hardly 10 to 15 days of work and that too with difficulty.

The Reaction of the Administration

The people of Tekapar have been kept under threat by the influential castes. They are threatened that should they dare to complain they will have to face the music.In spite of this the Ahirwar people had made representations against the injustice to them in writing to the Sub Divisional Magistrate on 8th October 2009. Despite this the status quo remains and no action has been taken to ameliorate the situation.

Village-Nander

People from the Dalit cimmunity of Nander told the Fact Finding Team that we decided to stick to the decision of the Ahirwar Community not to lift dead animals both in letter and spirit. The Ahirwar Community has conveyed this decision to all the villagers. However, the caste people in the village did not like this. On the 10th October 2009 the villagers carried a caracass of a dead animal in a bullock cart at the center of the Dalit Basti and threw it down in front of the house of Rameshsingh Ahirwar. Mukesh Upadhyay (a Upper case member) even got some earth sprinkled on the carcass through some people. Ramesh Singh Ahirwar requested them not to do so. On this Mukesh threatened to cut down the hands of anybody who dared to touch his dead animal. Ramesh Ahirwar told that the following day Pralhad Yadav dumped a dead calf at the same place. The caste people deliberately selected this place for dumping the carcasses to teach them a lesson . This was an exhibition of ‘dadagiri’ to break the minds of the community.

That there would be serious consequences of such dumping of carcasses was a foregone conclusion. A 70 year old woman —Birya Bai – who lived in an adjoining hut was pushed towards a serious breathing trouble due to the obnoxious malodour of putryfing flesh. She had to be removed to the Gadarwara Hospital. Ramesh Ahirwar’s mother Ayudhi Bai(Age 65 years) also suffered on the same count,. Evidently this deed was more than sufficient to spread pestilence in the village.

In the second phase , to increase the pressure on the Ahirwar community the non-Dalit caste people .imposed a total ban on the Ahirwars. That meant that no member of the Dalit community could use any facility , not even touch, the properties such as the farms and fields belonging to the Upper caste and non-Dalit caste people. Use of ingress and ingress paths , farm compounds and even use of land for relieving themselves was totally banned. for them.

Pohapsingh Ahirwar told the Team that the caste people are subjecting them to abuse, beatings and social boycott in public places like common water taps, schools, panchayat and flour mills. Lalji Singh says that he is Assistant Teacher in the school but they were forcing even me to lift the carcasses. They threatened me not to divulge this fact to others and allege that I was causing much harassment to the student and they would see him for that.

Seventy five year old Nanhu said that the washermen and barbers have been discriminating against them for years. They have to attend to these works themselves or go to other places.

One more tale of the harassment of the atrocities of the influential castes is Pohapsingh Ahirwar. He had purchased a land from one Takat Singh Gurjar and also paid an advance of fifty thousand rupees but now Vinod Rajauriya is refusing to get this sale deed registered.

From the time the group decision against lifting of carcasses has been implemented the extension of all welfare schemes such as NREGS, Nirashrit Pension Yojana (Pension scheme for the Deprived people) ,Indira Awas Yojna, Labour Safety Scheme etc; have been totally suspended.

NREGS

Job Cards for all the eligible persons have been filled up but very few people get any work. After this incident giving any work to any member of the Ahirwar community has been totally banned.

Administrative Inaction

The villagers have represented to the SDM Gadarwara and demanded immediate cessation of these atrocities and a solution found for these problems. On this the Tehsildar just visited the Village Gram Panchayat and only advised the Sarpancfh Vinod Tiwari (A caste man) that nobody could be forced to lift an animal carcass and advised to fix one place for dumping the dead animals. The Sarpanch did issue orders appointing one man from the opposition group for this purpose.However, the formalities of fixing one single place for dumping the carcasses has not been completed as yet. But since then no further action has been taken by the Administration in this regard. This despite the fact that there has been an increase in the atrocities committed against the community since then.

Village –Madgula

After the Ahirwar Community’s decision against lifting of animal carcasses and their social boycott by the caste people, the situation has worsened. Here the Dalit basti is situated beside the Main Road outside the village. The caste people have banned their entry to the village or the fields .Here most of the agricultural land is owned by the caste people.There is no community lavatory or public road in the place.This has resulted in a virtual ban on the Ahirwars to relieve themselves.Obviously, under these circumstances the Ahirwars have beem forced to use the roadside to relieve themselves. The atrocities of the caste people have forced the people from the Ahirwar community to abandoning the village or even commit suicide.

1.Reduction in wages

On 31st July 2009 it was declared by a public announcement that members of the Ahirwar Community who work as crop sharer on the lands of caste people would have to agree with the wage-structure approved by the landlords or else leave the village. The wages for other works were also reduced to half from the normal rate of Rs. 70-80.This is not even a living wage for the workers and is even against the provisions of law.

2.Ban against necessities of life

There is a stringent ban on the Dalit Community against access to public utilities like common water tap, provision shops,flour mill etc.

3.Maltreatment of women and Threats

As there is no public road in the village the people from Ahirwar Dalit Community are banned even from relieving themselves. Consequently the women from the community are compelled to use the roadsides for this purpose.Anant Ahirwar told that when they do not find men for harassment the caste people target the women.If they protest they are threatened that if they do not follow their orders some day they will all be hanged by trees on the roadside

Complaints against the Atrocities

Harrassed by such dealings of the caste people lodged complaints against Dileep Rajput, Rajkumar, Narendra, Inder, Gutpal and five others. On this the Police Officer from Saikheda visited the village and advise the people.to avoid conflicts.

The Conclusion and The Way Out

MP has always remained at the top in atrocities against the Dalits. Even sixty years after gaining Independence the roots of social atrocities have still remained deep.For centuries the inhuman work of removing carcasses of animals and separating the hides from them has been got done from the Dalit communities. Even after virulent defence of human rights in the Constitution of the Independent India this inhuman and unconstitutional work is being got done forcibly from the Dalit communities.The irony is that this year sees the completion of twenty years from the promulgation of the law (SC and ST [Prevention of Atrocities] Act 1989) against Dalit exploitation.

After meeting hundreds of people from the four villages in MP the Fact Finding Team has observed how the Collective Decision of the Ahirwar Community (Dalit) of not undertaking the inhuman and unconstitutional work has become a question of prestige. The caste people are endeavouring for the reversal of this decision through social, economic sanctions.The caste people desire that the Dalits should abandon their struggle for self-respect and continue to undergo the social and cultural slavery .

The Fact Finding Team observed the following phenomena during their observation of the Gadarwara Region

- This decision of the Ahirwar Community to preserve their self respect is considered by the caste people as a challenge to the communal superiority.

- By displaying their social and economic superiority the caste/non-Dalit castes are trying to keep the Ahirwar under constant pressure.

- The roots of these atrocities lie in an attempt to seek approval of the socio-cultural dogma that this work is the duty of a specific community.

- The Administration instead of standing by the Dalit community in support of their constitutional right is acting as a silent partner of the caste people to maintain the status quo.

On the basis of its observations of the prevailing circumstances the Gadarwara Region the Fact Finding Team feels that the following steps need to be urgently taken

Institute an independent and impartial judicial enquiry of the things happening in Gadarwara Tehsil
Appropriate action against the people who are forcing the lifting the carcasses by some people
Immediate action against the people on the basis of the Fact Finding Report and and names mentioned in complaints received by government.
Take stringent steps to dispel the fear psychosis prevailing in the minds of the Ahirwars
The reestablishment of the participation of the Ahirwar community in the social welfare schemes from which it has been kept awat,
Restoration of the crop share to the Ahirwar crop-sharers deprived of their legitimate dues and also payment of adequate compensation for the deprived.
Restoration of claims of those falling Below Poverty Line but have been deprived of the benefits .
Take abiding steps for an abiding solution of the problems.
(Fact Finding Report issued by Nagrik Adhikar Manch and Yuva Samvad,Madhya Pradesh)

Contact Person:
Jay Bhim
Nagrik Adhikar Manch,H.No.900, Durganagar, Near WaterTank No.2, Bhopal
E-mail id: nambhopal@gmail.com

Don't do Intercaste marriage

2010-03-22T16:05:00.000+05:30

Intercaste marriage is unusual, and the caste considerations are genuine.Because of this if you perform an honour killing(but only kill the low caste person) , it is perfectly justified.
These are not my words.Supreme Court of India said this recently in a verdict , given just around the women's day.Well our media did not cover this story as sensational one, because the people killed were after all killed for a justified reason.A low caste man ,daring to marry a brahmin girl deserves to die.Not only the man , but his entire family does.
Case History:
Sushma, a brahmin girl, married with Prabhu,a low caste man, in 2004.Seven months after their marriage, sushma's brother Dilip Tiwari along with his associates massacred four members of sushma's family.Sushma luckily escaped, as she was at a relative's house.
Although the fast track sessions court in Maharashtra, and later the Bombay High Court, awarded the death penalty to Sushma’s brother Dilip Tiwari and his accomplices, the Supreme Court in December 2009 reduced the sentence to 25-year imprisonment.
This February, Sushma filed a review petition questioning the decision to let off the perpetrators of this heinous crime.

Supreme court of India,Instead of upholding the law provided by our constitution,instead decided to oblige the law of castes(as in many matters).They gave the following observation:

The Supreme Court, explaining its decision to revoke the death sentence, said: “It is a common experience that when the younger sister commits something unusual and in this case it was an inter-caste, intercommunity marriage out of [a] secret love affair, then in society it is the elder brother who justifiably or otherwise is held responsible for not stopping such [an] affair.”
It added: “If he became the victim of his wrong but genuine caste considerations, it would not justify the death sentence… The vicious grip of the caste, community, religion, though totally unjustified, is a stark reality.”

Totally against the spirit of law .But i guess in India, it is more important to preserve the brahminism and its caste system, than to uphold the law (or provide the justice to the victims of caste atrocities).

You can read the report from THE HINDU , Here.

Why I support Mayawati

2010-03-18T13:19:00.000+05:30

Answer:
Andhon mein kaana raja.
Reason: Others like Udit Raj could not make it big, and there is still time before I enter politics :-) .

Lets see when will our media report this garland issue

2010-03-17T19:18:00.000+05:30

Well so much furore is their over money garlands to mayawati.
Today another MP, Ijaj ali was welcomed with 1 lac rupee garland at patna airport(Amar Ujala report).If the story doesn't get main coverage, which i am quite sure it will not, decide for yourself as to why media runs a hate campaign against Mayawati.

The strength of Mayawati and BSP

2010-03-17T17:05:00.000+05:30

The strength of mayawati/BSP is the never ending criticism of her.Mayawati is the only politician against whom only negative propaganda is directed.Had the recent rally been for any other party, atleast the speech of the leader of the party would have been aired.But let alone the speech being aired, even excerpts of it could not make the news.The news to become was a garland.
The hatred against her, surely directed against dalits, is so much that anything bad that happens in U.P is portrayed as her fault.Media can blame everything on her.A buffallo dies in a road accident and it would surely be Mayawati's fault.
But , they for sure doesn't know that by spreading such lies and negativity, they mostly are helping mayawati.She/KanshiRam have/had a unique style of politics.
These are the people who don't follow the'always be politically correct' line of politics.Instead their line of politics is, In your face attitude.it is proven by the BSp activists as well , by felicitating her with another money garland.Sure the media thought that in the meeting of MP's and ministers on mayawati's resident , their will be something done in order to let go the controversy of garland.But i was quite sure that , they might do such an act.And they did :-).

Now let us look into the politics of BSP.It is entirely different then any other party you might know.
Did you ever gave a thought, that BSP is the party which gets least space in media.Mayawati rarely makes a media appearance.
Why then , she is so famous?
It is because no matter how much negativity/ hatred you spread against her, the voters for her party are hard to buzz.
Let us look into the party funds.Among the 5 national parties, BSP is the only one which doesn't have a buisness tycoons funding for it.Almost the whole of BJP-congress funding is from the big brand buisness tycoons.
BSP is the party which charges its cadre to attend the meetings/rallies unlike other parties who dole out money,bring celebrities , in order to show some attendance in such meets/rallies.Still people attend in huge numbers , even after paying money.The trust of its voters/cadres,That is what the strength of BSP is.

In 1995 , late Kanshi slapped a journalist.It was a huge controversy.Media didnt even cared to tell that he was slapped because of very foul language and behaviour.Till the time he lived, he was nothing more than an eyesore in the eyes of media and BJP/Congress.But nowadays , in order to direct hatred of its followers , media/congress/bjp suddenly started praising him.Also is the point that , whatever mayawati is doing is against a saint like kanshi ram(though certainly a lot of things are).This tactic was tried against Kanshi Ram as well, though at the time the other name used was none other than Dr. B.R.Ambedkar(his name is still used sometimes).
But what media/congress/BJP doesn't know is that, a huge number of dalits think that Kanshi Ram might have done more for dalit cause than Dr. Ambedkar(at worst he is considered equal).I will wind up the post with a very famous statement of Late Kanshi Ram:
"I AM UP FOR SALE".

The curious case of mayawati,a maharally and mala(garland)

2010-03-17T15:54:00.000+05:30

15th of march 2010,25th anniversary of BSP and 76th birth anniversary of late shri Kanshi Ram.
BSP organized a huge rally(maharally).More than 20 lakh people turned up for the rally.The city of lucknow was decorated like a new bride.
As always, according to our media, BSP is the only party in India which organized such a huge rally(wait, other than for BJP's rath yatra in 1990, so many people never turned up for anyother Party's maharally).Also it was the first time in India that buses were organized to facilate the transportation of those who will attend the rally(and tell you what, Bangalore did it for IPL match).
Well i was thinking how will the Congress-BJP alliance(they are an alliance atleast when it comes to mayawati) react.After the drama unfolded , i am actually laughing and have no words for mayawati's shrewd politics.
So , it all started with useless allegations of 200 cr. being spent on the rally(all news papers/channels quoted this figure , without any proof).Also they shouted that the money is spent from the exchequer's fund, again without proof.So when it was cleared that BSP had paid for all the expenses they needed another issue.
So happened the garland.Media claimed that mayawati refused to show it to media, yet all of them had video footage/visuals of it.Now the game begin about the estimates:
the range of estimate varied from 2 crore - 50 crore, again without any evidences.
Again it was made clear by the media that this is a 'first of its kind' incident in India.
So what if modi was weighed in silver in a rally.so what if many politicians have been welcomed with such garlands.
Also remember this thing, if i gift you a porche , than it is you who is showing off the money, not me.Also ,it is your fault that i gifted you a porche.The IT probe should be on you , instead of me.

Reservation Vs. Reservation

2010-03-08T02:38:00.000+05:30

Well i have heard a lot of arguments against the reservation policy.But i have always wondered if those arguments are against the reservation or are a mere attempt of people to deny jobs to the SC/ST.
Well a lot of people might have started thinking bad about me.How can i speak such a crude truth.Well i have my grounds.
In 1981 there wer riots by the so called peaceefull brahmins,banias of gujarat against dalits.(also known as the hindutva experiment).Also of the more importance is Advani's statement , before he began his rath yatra.He famously said that , "to counter mandal, we have brought out the kamandal"(search for mandal and kamandal on google , if you are interested).
During the 1985-1989 period, when the OBC quota was gaining a popularity in the political houses, there were a series of riots in Gujarat.I will not at all be surprised if most people don't know about these riots.After all the people who were killed were mere low caste humans(or even humans ?).Despite the riots were supposed to be triggered by the reservation proposal of OBC quota, the people who were killed in riots were SC/ST.And it is the direct result of those riots , that the gujarat socity(even the mohallas) are so strictly divided over caste.
Well everyone talks about the justice for the victims of 1984 anti sikh riots, 1992-93 anti muslim riots, 2002 anti muslim riots.Media always atleast demands justice on the anniversaries.But nobody demands justice for the anti SC/ST riots.Is it because they were merely low caste humans?
I have also learned a peculiar thing about the Anti reservationists.Almost all of them are against it because reservation compromises merit.
Then their next argument kind of counters the first one.That the reservation should be there based on the poverty but not on caste.They desperately try to make us believe that the whole idea of reservation is because of poverty, but though they know, they don't want to accept/tell the real reason, that is the prejudice against low caste which stops people from moving ahead in the echeleons of education.
But it seems again, that this argument is not driven by the intention of good for the poor.Rather it is with the intention of good for the 'upper caste poor'.Because they derive this argument from the hypothesis that there are also poor people among the upper caste , who need to be taken care of(though they completely reject the truth that an upper caste poor is way better than a lower middle class low caste).
Also all of them are supporters of BJP.That BJP is only capable of removing the reservation is their belief.Why is it so?Why they all support BJP so much?Why is that it angers them so much, when people vote for other parties, that they go as far as to call an entire electorate fool??
Well the answer is:
1.BJP,RSS or for that matter any hindutva organization could well be called an upper caste organization.
2.Among other hindutva ideologies, uptill 1994 , anti reservation was a major part.

Now let us look into their hollow claim of demeritization.Well i am not going to provide the arguments such as merit is nothing(not because i believe in so called merit, rather because a lot of people have summarized it quite well).Now if reservation brings down the merit then:
1.Why doesn't government employee reservation doesn't do that?
2.Why doesn't ph reservation do that?
3.Why doesn't kashmiri pandit reservation do that?
4.Why doesn't reservation for the state residents do that?
5.Why protest of gujjars for reservation was highlighted so much in the media, and not the protest of Brahmins in U.P for reservation?
6.Why doesnt the management quota do that?( well i have read arguments that it should be excluded as it provides the college money, which can be used for the better infrastructure and other good things.)Talk about hypocrisy , here it is in front of you.Management quota is the quota in which most number of seats are reserved in India.More than 50% sets are reserved . if you don't believe me , you can check the official stats here.

7.Wouldn't women reservation do that?well I am witnessing the hypocrisy in front of me.There is a huge difference in 2006 reservation bill and 2010 reservation bill.First one was exclusively for lower castes and second one is for women.(Which mostly, because of the prejudices, will turn into an upper caste women reservation) .
Now there is a huge difference in the tone of media and all those anti-reservationists.Where is 'YOUTH FOR EQUALITY'?Why aren't they protesting against this reservation?Why is media supporting it, instead of vehemently opposing it, as it did in 2006.Why isn't media shouting the slogans like, the future of the Indian intellectual/India is in danger?

Insensitivity of TOI and its reader

2010-03-05T16:20:00.000+05:30

In today's TOI, there is a news on a stampede in a temple in U.P.Well 65 people died in that.But how come this news item is featuring in this Blog?
Well it is not because of the news, or even about the way it was reported.
It is because of the comments in the comments section of this article.Well the caste bias among Indians run so high that , even on a national daily(and the most read english daily) people could clearly follow untouchability.
As everyone knows that TOI moderates comments, but it is highly unfortunate that they didn't even moderate the comments which are not in line with the constitution of India(though they mask all kind of comments).
In the comments , people have openly said that the stampede is a result of 'UNTOUCHABLES' being allowed into temples.
Here there are two violation of the constitution of India.First is the usage of word untouchable in a demeaning manner to dalits.
Second practising untouchability.
Also of the peculiar note is that how people tend to blame each and every incident within U.P on Mayawati.Could anyone please explain why these people bash mayawati so much?Other than her caste , I see no reasons for being bashed for every newsfeed.
Below are the snapshots of the comments.you can also check them here.

Hair oil and caste

2010-03-05T15:50:00.000+05:30

I must say that i was shocked when i came to know a new linkup of caste.I have known that people tend to relate usage some kinds of hair oil with particular castes.But it was my first time experiencing that even the amount of hair oil you use , could also be related to caste.
Well the realization happened after a lunch with some team mates.I generally us a tad extra hair oil.So one style concious guy started telling me how bad it is.Seeing my usual i don't care attitude towards looks, he lamented that you know who put oil like this in their hairs?
I was surprised, coz i couldn't understand what he was going at.But the expression of utter hatred and disgust gave me a hunch that he is gonna relate it to caste.
Well I might say that having known so many kind of caste based slurs i kind of , can separate that expression from any other expression of hatred and disgust.But still , in order to confirm my hunch, i asked him who are the people who put on hair oil like this(ofcourse with an innocent face).Well the guy didn't replied straight forward, instead he asked me,
You are a singh right?
I said yes.
then the next line of his confirmed that my intuition was correct.He said :
Saale tum thakur hokar thaakuron ka naam badnaam kar rahe ho.Thakur iss tarah tel lagaate hain?

The Caste of Corruption

2010-03-03T17:41:00.000+05:30

I have heard a lot of arguments which say that since the SC's/St's come from poor/village background , they tend to be more corrupt.
This is spread so vehemently by media and the so called "for equality upper castes" that they tend to blame the failing and corruption in government ran organizations and bureaucracy to reservation(trying to be politically correct, thouisgh they have so much urge to directly say low castes).
Below is a writing from an IAS officer published in TOI.

The Caste of Corruption

Published in Times Of India, New Delhi. 4, October, 2005

The caste of corruption

by

RAJA SEKHAR VUNDRU

During the days of Mandal agitation, those opposed to the extension of reservations to other backward classes (OBCs) devised ingenious arguments against the Mandal argument.

Inspired by them, young girls attempted suicide, young men tried to immolate themselves and many protested by polishing shoes (to display their loss of status, since shoe-shining is the job of an untouchable).

In August 1990, the Jawaharlal Nehru University Students Union (JNUSU) lost its pro-Mandal resolution in the university general body meeting. The union resigned. A few days later, some of us left JNU for the LBS National Academy of Administration, Mussoorie, to pursue our careers in the civil services.

When north India was burning, we were being trained to be agents of social change. One guest lecturer at the academy, Rajinder Singh of Delhi University, told the 300-odd trainees that all scheduled caste and scheduled tribe officers who got in through reservation in the civil services were corrupt. The learned professor explained that since the reserved category officers came from poor economic backgrounds, they couldn't resist the temptation of money.

In their valiant attempt to stall Mandal, anti-Mandal groups projected SCs and STs as corrupt, thereby trying to suggest that the OBCs would also be similar. The logic was with more such reserved categories entering services, the administration would be in grave danger of being infested with corrupt people.

Not much has changed. Caste still gets raked up when corruption is debated. Even today, if one black sheep among the lower castes is caught for corrupt practices, his or her caste gets chastised for the individual's doings.

Take the example of a news report in Times of India dated October 2, 2005, on the recent CBI raids against a scheduled tribe officer. "For somebody who entered the IRS in 1977 citing social and economic backwardness, he seems to have done quite well for himself since then", the reporter comments.

The single biggest recovery of cash from a civil servant was made in May, 2005 from an officer in the anti-adulte-ration cell of petroleum ministry. He belonged to a caste traditionally engaged in business. It would have been absurd if newspapers referred to his caste and concluded that business castes by tradition are expected to make profits and the officer was merely pursuing his caste occupation even as a civil servant.

Unfortunately, the media indulges in similar comments especially when officers in the reserved category are caught in the wrong. The UP IAS association's famous lists of most corrupt officers were never discriminatory. One of UP's former chief secretaries, who topped that list, belonged to a land-owning caste. Two Delhi Municipal Corporation officials who were raided in the last few days belonged to upper castes. The famous accused included a vice-chairman of DDA and a chairman of Central Board of Excise and Customs (CBEC).

The list of officers accused of corruption available on the CVC's website is also non-discriminatory. The spectrum of caste names on those lists, fortunately most of them decipherable, are inclusive of all castes. It is a different matter that the most common defence of officers from land-owning or ruling castes accused of corruption is they have no reason to be corrupt since they own hundred of acres and assets back home.

Can their rich or land-owning background absolve them of their crime when caught? Or does social and economic backwardness make others guilty even before they are accused of corruption? Since most of the officers who come through reservations hail from families which have meagre or no assets, should they be branded corrupt by default?

Unlike in the Centre, reputation of officers is vividly on display in the states. Men and women of honesty and integrity are admired and revered, sometimes feared. We have officers in the police, forests, income tax, customs, and railway services from scheduled castes and tribes, landed castes, business caste and upper castes with impeccable reputations for honesty and efficiency. In our caste-ravaged society, corruption is one institution that is casteless. Integrity has no social or economic origins; it is the individual's choice and conviction.

The writer is an IAS officer.

Here you can see the original post by him.

Personal Accounts of caste based discrimination : Part 1

2010-02-18T05:18:00.001+05:30

Disclaimer :This is an account of discrimination faced by me in my life.I must say that i have met a fair share of people whom I found Non discriminatory.Among my friends i will say that 80-90% were not at all prejudiced , but rest have less or more degree of prejudice.These accounts must not be misquoted to say that there is no way that we can reform the society in order to eradicate casteism.I must say that this is because of the 90% that i am still hopefull that We can get rid of this evil.Also the number shall not be misquoted, This figure is about my friends.If i have to put the figure on every person that i have met, then i will have to say that there were less than 5% people that were not at all prejudiced.20-30% on a lesser note and 70-80% were deeply prejudiced.

This part will cover the first 16 years of my life, that is till class 12th.ie the schooling part of my life.
Well so many people on net tend to prove that they had no idea about their caste before they faced competition(though this is a farce lie,out of thousands people i met in my life only 1 guy didn't knew his caste).Well to me realization came early.From the childhood only i have heard various caste based slurs, and the thing that amaze me most is that even 5yr. old kids do that.
I used to be among the top 5 of the class.But in 3rd standard , there was a new math teacher,Mr. doobey ji, hired by our school.
From the very start he used to punish me over nothing.Reasons could be , that my book was not hard binded , but had only a cover etc.
He used to beat us(me and my cousin brother was in same class) with a thick stick, and we were so afraid of him that we never complained at home.And to further embarrass us, he used to make us 'murga' in other classrooms.
Than in my half yearly exam i was failed in math(and my cousin brother was given only passing marks), this had broken me down to the tears as i had scored 35/35 in first test.So i told my mother that there is no way that i could fail.My maternal aunt is a teacher, she said let me check their answer sheets.
When our answer sheets were opened, my score finally turned out to be 85+ and my brother's was 90+(well he never scored below 90 in maths , before class 12th board).
Then it turned out that the guy was highly prejudiced against low castes, and was very proud of his brahmin identity.
But sadly for him, he tried his stint in distt. Bijnor, a dalit stronghold, and he was expelled from the school(Anywhere else in U.P, I am sure he would have been let free).
Well , my father believed that i am very intelligent, so he decided that i shall be admitted directly to class 8th after 6th.This triggered a change of school.Now I was in 'Government Inter College, Bijnor'.
One fine day in the lunch session, I went to drink water from the school handpump.We were in queue to drink water.when my turn came and i tried to drink water, a fellow student slapped me.He said "how dare you drink water before us 'Jaats'(well jaat is a very powerful community in western U.P and Haryana, as they own most of the land)".Well i walked away, as i am physically not very strong.But made sure that the score is settled outside the school(I complained to my brother, who was a school senior,and had the guy beaten up :-) ).
Then in the next 3 years in the school , the only caste based incidence i could consider worth mentioning is that a classmate threatened me not to participate in debates and other such activities as a particular don of the school will beat me up for being a low caste and doing such stuff(that was again handled by a complaint to school authorities).
Worst incidence of these 14 yrs. came at the very last.I went to school to collect my 10th board marksheet and passing certificate.But from my classteacher to my principal, everyone refused to recognize me as a student(Mind you that they all knew me very well, as i was among the frontrunners in the school, though i got very less marks in 10th board).Well my father had to go to school with me in order to get my certificates.

After this, we shifted to Najibabad, a tehsil in Bijnor district.Here I took admission in M.D.S Inter college.I must ad that the next 2 years were the best years of my life.It was a school in which i found teachers as well as fellow students were most unbiased.Other then a few caste based comments, that too never directed at me, i never found a very deep bias(though sometimes those comments made in front of you make your blood boil, but i guess that is something which i have learnt to ignore, as long as those ideas are not reflected in their actions).
Surprisingly, I found my college as most caste ridden place in my life.Being a national institute of techn ology, I hadn't expected it to be so.But that i shall cover in next post.

Solving a social problem : Part III

2010-02-06T20:15:00.002+05:30

Sorry for the delay folks, I post from my office as i don't have internet at home.
In this post I will be covering the proposed solutions for a problem.This post will essentially cover the implmentation of the solution as well, because this will be analyzing why the proposed solutions failed.
This post will not cover the solution, which were proposed based on the incorrect root cause.This is because, if the root cause is incorrect, oone will never be able to propose a correct solution, and also because i covered part of them in previous post.

Now let us examine some of the proposed solutions:

1 : Political problems
I will take the example of the water war between karnataka and tamil nadu.As far as i could analyze, Kauvery has enough water to fulfill the needs of both the states.But The implementation of the solution, that karnataka shall release certain amount of water to tamil nadu is incorrect.If the damns are built at starategic loacations according to the geography(one such is the currently proposed dam), both states would be able to utilize the cauvery water well.Also this will avoid the tragedies, such as the flood in 2006.In the flood , the chief cause was the inappropriate capacities and inappropriate geographical locations of the dams.

2: Religious Problems
Well the main problem with the religion itself is that , they are not willing to accept any solutions.The reason for it being, they consider it above defects and problems.Thus the solution for religious problems is rather related to preachers/followers understanding that there is nothing in this world that is perfect.Even most , if not all, preach the same.The conflict among different religions can be extinguished if people start respecting in the choice of an individual with respect to religious matters.

3.Economic Problems
Well I must concede that i do not know much about economics but i have an idea about what the result shall be.I will not provide any solution with regards to this, as i do not know macro level economics.
But according to the socio-economic condition in India , i can postulate the desirable results.
The desirable results are, inclusive growth, proper distribution of resources and proper basic infrastructure.

4.Social Problems
I will take the example of caste System.As i said earlier, the problems which have evolved into a social problem from another problem, the solution shall be multi dimensional.
But regardless of it,the solution of a social problem is essentially worthless if it ain't implemented alongside education.
In case of caste system, Reservation was provided as a solution of the economic aspect of the problem, but sadly there was no efforts on part of the government to educate the masses.And because of the lack of initiative to educate masses, neither the reservation was implemented in full nor is there any reduce in the atrocities.
Reservation failed because those who were supposed to implement it were inherently caste biased people.They were the people(like the ignorant anti reservationists) who never were able to digest the reservation.To them it was an enroachment on their rights.Thus they deliberately made the reservation fail.Even though reservation stands at 22.5% the actual % of sc/st in government sector is around 14% and that too when 95% among these are in 3rd/4th class jobs.
Looking at current situation, Babasaheb were correct in saying that 'Without mandating reservation in the constitution, this country will never treat sc/st's on equalfooting, nor will they ever be able to gain any share in the country's wealth'.
Well if you look at it, Indian government spends crores of rupees in advertising against the practice of certain social ills.You can see ad campaign against child labour/feotous killing/home violence etc.
But in my memories , that is 19 yrs., i have never seen a single advertisement against caste system/practise of caste system by the Indian government.
Nor did the government ever tried to educate masses about their rights when it came to casteism.I have never seen an ad in which government tries to tell people about sc/st atrocity act or manual scavenging act.
Because the very same reason people are also ignorant about how bad it is to practice caste system.

So the need of the hour is to educate masses and continue reservation as well.
But well the Anti reservation folks don't understand this.Nor do they agree with the fact that the privileges they enjoy today are actually the fruits taken from the trees which were Watered by the blood of the 'UNTOUCHABLES'.

I AM GOD

2010-01-01T17:43:00.000+05:30

The third part of 'solving a social problem' is overdue.I am working on the draft for the third post.
Till then i will like to tell you why i consider myself GOD.
Well the story goes like this:
When i was a kid(around 10 years old) , our family used to go to Kotdwara(now in uttaranchal).Their is a famous temple.The temple is known as 'Sidhbali Baba(another name of 'Hanumana') temple' .My mother, being very religious , used to take us to that temple almost twice every year(once for sure in summer holidays,also that place was just 20km from my home and train ticket used to be 1.75 rs.).
I loved to visit that place, as the 'KHO' river that flows their has much clear water than 'Ganga'(my village is on the bank of Ganga) and i loved to swim in it.The river flowing between two small hills(Kotdwara is in lower himalayas) was just enough to add to the thrill.

From childhood itself, i have developed kind of a rivalry with 'GOD' and 'Religion'.So,My mother forcing me to touch the feet of 'Punditji' or to say a prayer, was a common scene in the temples/dargaahs(in India people do pray on famous dargah's , irrespective of their religious beliefs).
So on one such visit to the 'Sidhbali Baba temple' , 'Punditji' saw my mother shouting at me for not closing my eyes and praying.So the learned pioneer of religion came to me, mostly in a hope that he might made me believe in God and follow the useless religion without questioning my beliefs.
So the dialogue went on like this:

Punditji : Son why won't you pray?
Me : Why shall i pray?
Punditji : If you pray in front of God you will become a good person.
Me : How is it so?
Punditji (Now clueless he will give an answer which is totally unsatisfactory) : Son , God looks upon all of us, he always watches us.If we pray to him he will be happy as you are doing a good deed.So he will grant you happiness in life,And provide you correct opportunities.

Me : Why can't GOD see the good deeds without prayer?Looks to me he is very praise hungry.
Punditji : Son , yes he is hungry but not of praise but of love.
Me : Who is this god? If he is god why does he has to be hungry of anything?
Punditji , pointing to the statue, and evading the second question : He is the god.
Me : I don't believe you.Its just a statue of stone, powerless .Infact i don't even believe that their is a god.If their is why can't i see/feel it?

Punditji : Son you don't have to believe me, just believe in god.Once you start believing in God you will be able to feel his presence(very sly argument, if i believe in something, my mind will eventually coerce a image of its existence).
Me : I will not believe in god untill unless i have a proof of his existence.
Punditji, Now with the old classical reply of religion preachers : Son, tell me onething, if there is no God , who created you? Who created this world? who created this river?
Me , Arguing on the same lines:Who created God?
Punditji , now clueless : Nobody created him, He was always there.
Me : Then I am god.

I got the answer from my mother in form of a tight slap( and the old saying, 'jabaan kenchi ki tarah chalaane laga hai').
Well my mother and several religion pioneers tried very hard to make me believe in the God and follow their religion.But i never got the answer to my question.They always come to the logicless argument 'who created you'.

Well i have my answer.Nobody created me, i was always there .I am GOD.Refute it with logic if you can.
Your god is imperfect so am I.
Your God is Love Hungry so am I.
He is not omnipotent and omniscience , neither am I.
If , in this logic chain, you can stop at one step above me, i can stop at myself.
The mistake done by religious people is , that they try to defend the question by Logic.When religion is entirely based on illogical things , nothing in religions can be defended by logic.
They can be defended only by useless argument of theirs( Such as : 1. If you believe in it , than it is there, 2. do you think majority of people, who follow , are fool? , 3. everyone follows it so should you etc.).
So Now I have proven by their own logic , that I AM GOD.

Indian Governments widened caste divide

2009-12-24T17:57:00.001+05:30

As i pointed out in my previous post the dalit representation in government jobs is dismal , despite the reservation.This is because in India Reservation has always been for the upper caste.
Also in another post i presented the data which clearly showed that dalits have almost no cultivable land.
Why are we revisiting those posts?
This is because of a reply given by Minister of State for Personnel, Public Grievances and Pensions, Prithviraj Chavan's in the Lok Sabha (The Hindu report here).
It says:
More than half a century after Scheduled Castes were constitutionally guaranteed reservation in government services, top posts in the central bureaucracy have constantly eluded them.
The figures: not one out of the 88 central government secretaries is a Dalit. On other crucial posts, too, Dalit representation is dismal: 1.52 per cent at additional secretary level (just one out of 66), 5.04 per cent at joint secretary level (13 out of 249), and 6.2 per cent at the director level (31 out of 471).
The source: Minister of State for Personnel, Public Grievances and Pensions, Prithviraj Chavan's reply in the Lok Sabha.
But the problem may be far more serious.“The government has not quoted the number of officers equivalent in rank to secretary, additional secretary or joint secretary. If you add them, the problem is much larger,” said a Dalit bureaucrat. “For example, if these are added, the total number of additional secretary-level officers is 128, while the number of Dalits is still the same, i.e., one.”
The constitution guarantees 15 per cent SC reservation at the entry level in central services. The total number of serving IAS officers in India today: about 4,500.
“From the joint secretary level, there are cases of bias, and SCs are often ignored,” said retired additional secretary in the Ministry of Law and Justice O.P. Shukla, himself a Dalit. “These are not promotion posts but selection posts. Even if a Scheduled Caste officer is the best, he cannot claim the right to get selected.”
The selection process: for becoming joint secretary in the central government, an officer has to get empanelled. A panel of senior secretaries does this. Once an officer is empanelled, the DoPT takes the final decision.
It is in this process that most Dalit officers get ignored, Dalit bureaucrats claim. But the government has a different logic.
“We consider only those officers who have prior central experience of at least three years at junior levels. Only those who opt for central deputation at junior levels get it,” said a senior official in the personnel ministry.
And People try to convince me that casteism is fast disappearing from India because of literacy and modernization.

Also those upper caste elite folks cry that their is 22.5 % reservation. what a joke.

A welcome step from Tata Inc

2009-12-24T17:43:00.001+05:30

This is the post for those who continuously shout merit based on some bogus marks.

Following is a piece from Economic times, Tata Group may become second equal opportunity employer after Videocon Inc in India. Lets welcome such corporate stance after 60 years of Indian Republic formation! The well-to-do castes could realize that the privileges since ages they passed on to their generations will be source of agony and unrest if not shared with other depressed castes, till then peace in Indian society will be a mirage. Are Naxalites listening this?
“Some of the experiments in hiring people from specific castes have also proven successful.
“Noel Tata, the MD of Trent, is convinced that once candidates from Dalit and tribal communities are trained, their performance is far better than others…they show more commitment and don’t migrate easily. Over 50% of the hiring in Trent is from the SC/ST communities,” says Dr Irani. “

Solving a Social Problem :Part II

2009-12-24T16:31:00.000+05:30

In previous post I explained that societies are hesitant to accept a change , because of which they are unable to recognize most of the problems.
Now I shall try to analyze the situation when a problem is recognized.As I said second step to solve a problem is , to root cause it.
But several time this is the step which is skipped and people directly jump to the 3rd step(proposing a solution).In case of casteism , you can clearly see that other than Dr. Ambedkar, there are hardly any researchs on dalit history or the root cause of the problem.
So in most of the cases , the proposed solution fails.I will give an example for each category of problem, and in next post i will tell what are the proposed solutions and why most of them failed:

1.Political Problem:

Conflict between India and Pakistan is an example of it.Prior to the division, a political confrontation between 'Gandhi' and 'Jinnah' was root caused as the conflict between religions, ie a problem which arose because people of two faiths could no longer tolerate each other.The solution could have been a better one than the division.My solution would have been , Gandhi persuading Jinnah to be the president of India and Nehru as prime minister of India.This would have curbed the demand of Jinnah with regards to political power of muslims, and it also would have fulfilled Gandhi's political motive.

2.Religious Problem:

Jihad , Hindutva movement , Secret societies, Crusade, Female discrimination, casteism(last two evolved into economic as well as social problems) etc. , all falls into the category of religious problems.They are mostly root caused as social problems,And people are branded terrorist and military actions are taken.But as we have seen , military actions achieve a little in such cases.If religion is to evolve, that is religious teachers are to change the religious teachings, the problems can be easily tackled(because not everyone in this world ,can be taught to be a rationalist ).An example of that is , christianities' crusades against the scientists.Until unless changes were made in bible, and Church agreed to accept science, the problem could not be resolved.

3.Economic problems

Economic problems are scarcely recognized by the societies.This is mostly because the people in power are generally rich and they don't know anything about what being deprived of resources means.They are mostly recognized when they turn into social problems.An example of it is Naxalism.The first solution proposed by the Indian government in late 60's was military action, ban on all naxal literature.This is because they root caused it to a terrorist movement(thus social menace).And the solution obviously failed.Had the government brought the land reform act, 5 years earlier(or even when it was brought in, had it been implemented atleast at the level of 20%) the problem would have had better chances to besolved(and probably wouldn't have evolved into an armed movement).

4.Social Problems

Social problems are most complicated ones.They are hard to be root caused as most of them (eg, casteism,female discrimination , naxalism , Racism) are those which have evolved into social problem from another problem category.Thus the solution for social problems also has to be multidimensional(based on the prior root as well as current situation).One major part of the solution in case of social problems is education.The first step for a social reform(solution phase) is always education.Also social problems takes longer time to be solved than any other.

I will take the example of Racism in this case(partly because it is a genuine social problem which does not evolve from any other problem).Even after stringent laws, we continue to see blatant racism in current world.This is because we created the law but did not educate people regarding Racism.

Solving a Social Problem I

2009-12-15T20:19:00.000+05:30

This is an attempt to understand the major problems concerning 'Human Societies ' all over the world.This is an analysis of the problems.

Most of the major problems in the world can broadly be categorized into the following four categories:

1.Political problems : Problems which arise due to political conflicts between two nations/regions.

2.Religious problems : Problems that arise because of the conflicts arising from religious teachings.

3.Economic Problems : Problems which can be attributed to the conflicts arising due to economic disparities.

4.Social Problems : The most complex one, all the above stated problems tends to evolve into a social problem if unresolved for a long time.

To solve a problem , their is a standard Five step process :

Step 1 : Recognize the problem

Step 2 : Root cause it

Step 3 : Propose a solution based on the root cause

Step 4 : Implement the solution

Step 5 : Analyze the result over time, if negative, repeat the process from step 2 onwards.

The problem with most of the societies is that they don't try to recognize the problem.It happens mostly because of the belief that whatever is existing is the best , and their could not be a thing/way existing in the wourld which could be better than that.
So they go into a denial mode , where they mostly try to deny the fact that their is something rotten , which is causing the pain in a vast no. of people who should also be the part of the society.
The problems related to societies have an inherent property, that is:
Longer the time to be recognized, Longer the time to be solved.
Their are several examples of this.The discrimination of females by the male dominated societies is an example of not recognizing a proble(or in present time one can say recognizing it very late).

Shastras,Saints and Common Masses

2009-11-17T20:33:00.000+05:30

People say that the religious texts(such as shastras,vedas,puranas,geeta) shall be interpreted not by the learned but the saints(or the so called realized gurus) and that,as the saints have understood them, The shastras do not support caste and untouchability.They also say that their has been several additions in the texts so as to make them support the caste system.

What I will like to ask is what does it avail to any one if the texts are interpolations and if they are differently interpreted by the saints?

The masses do not make differentiation between the texts which are genuine and which are interpolations.The masses do not know what the texts are.They are too illiterate(kept illiterate) to know the contents of Shastras.
They have believed what they have been told, and what they have been told is that the Shastras do enjoin as a religious duty the observance of 'Caste and Untouchability'.
Wit regards to the saints, one must admit that howsoever different and elevating there teachings may have been,they have been lamentably ineffective.There are two reasons for that:

1)First of all none of the saints(that means most of them) ever attacked the caste,Infact they were staunch believers in the caste system(India's so called mahatma,Sgt. Major M.K Gandhi is an example).
An example here could be saint 'Eknath'.He ,Just like Mahatma, is falsely portrayed as a non-believer of caste system.He has been portrayed as touching/dining with the untouchables.He did so not because he was opposed to caste,rather because he believed that the pollution thus caused could be washed away by a bath in Ganga(Antyajyacha vithal jyaasi| gangasnaane shudhatva tyaasi| eknathi bhaagwat,A.28 O.191).
Saints never carried a campaign against caste/untouchability.They were not concerned about the struggle between men.They were concerned with the relation between man and god(People call it spirituality).They did not preach that all men are equal.They preached that all men are equal in the eyes of god(a very different proposition which nobody could find difficult to preach,or dangerous to believe in).

2)Saints teachings were proven ineffective because the common masses were told that a saint might break caste barrier but a common man should not.A saint therefore never became an example to follow, he rather always remained a pious man to be honoured.

That the masses have remained staunch believers in caste and untouchability is proof enough to show that the pious lives and noble sermons had no effect on their life and conduct as against the teachings of shastras.
In India, with the attitude the common man has to saints and to Mahatmas - to honour but not to follow - one can not make much out of the proposed different interpretations of shastras.

How Gandhi killed kasturba

2009-11-09T18:50:00.000+05:30

Gandhi was a hypocrite to the core.he let his wife Kasturba die of pneumonia by not allowing her to take medicine.He betrayed dalits by demonstrating against poona pact.There are many such issues.But his killing of kasturba clearly reveals the kind of mahatma he was.
[The following is an excerpt from pp. 167-169 of 100 THINGS YOU’RE NOT SUPPOSED TO KNOW by Russ Kick]
GANDHI REFUSED TO LET HIS DYING WIFE TAKE PENICILLIN YET TOOK QUININE TO SAVE HIMSELF
Gandhi is often ranked, directly or subtly, alongside Jesus Christ and Martin Luther King Jr. as one of the greatest peacemakers – indeed, one of the greatest human beings – of all time. The mythology that surrounds him – which he built, leaving his followers, admirers, and hagiographers to reinforce and embellish – has almost completely smothered the many unflattering facts about him.
In such a compact book, space doesn’t permit a full exploration of Gandhi’s numerous, consequential skeletons – his racism toward blacks and whites, his betrayal of the Untouchables, his acquiescence toward the Nazis. Instead let’s focus on something more personal and, in some ways, more upsetting.
In August 1942, Gandhi and his wife, Kasturba, among others, were imprisoned by the British in Aga Khan Palace, near Poona. Kasturba had poor circulation and she’d weathered several heart attacks. While detained in the palace, she developed bronchial pneumonia. One of her four sons, Devadas, wanted her to take penicillin. Gandhi refused. He was okay with her receiving traditional remedies, such as water from the Ganges, but he refused her any medicines, including this newfangled antibiotic, saying that the Almighty would have to heal her.
“The Life and Death of Mahatma Gandhi” quotes him on February 19, 1944; “If God wills it, He will pull her through.” “Gandhi: A Life” adds this wisdom from the Mahatma: “You cannot cure your mother now, no matter what wonder drugs you may muster. She is in God’s hands now.” Three days later, Devadas was still pushing for the penicillin, but Gandhi shot back: “Why don’t you trust God?” Kasturba died that day.
The next night, Gandhi cried out: “But how God tested my faith!” He told one of Kasturba’s doctors that the antibiotic wouldn’t have saved her and that allowing her to have it “would have meant the bankruptcy of my faith.” (Emphasis mine.)
But Gandhi’s faith wasn’t much of an obstacle a short time later when it was his ass on the line. A mere six weeks after Kasturba died, Gandhi was flattened by malaria. He stuck to an all-liquid diet as his doctors tried to convince him to take quinine. But Gandhi completely refused and died of the disease, right? No, actually, after three weeks of deterioration, he took the diabolical drug and quickly recovered. The stuff about trusting God’s will and testing faith only applied when his wife’s life hung in the balance. When he needed a drug to stave off the Grim Reaper, down the hatch it went.

The relevance of Aryan Invasion theory

2009-11-05T18:23:00.000+05:30

Aryan invasion theory has been proven wrong by several scientific methods.
But it still has a significant role to play in exposing the cunningness(i would have use kaminaapan) of Brahminic/sanatanist/hinduists.
Now what give this theory this much significance?
The significance lies in the policy because of which the british proposed this theory.Now a days , upper caste hindus tend to mislead people , that this theory was propogated in order to spread hatred against them in the minds of the low castes/untouchables(as if they needed any more reasons).
They say it was under the divide and rule policy.Infact british introduced this theory to give a sense of pride to the upper caste hindus.Upper caste hindus,felt really happy after meeting their long lost brothers.Also it added to their false pride that they were the part of ruling class.Thats why they never tried to refute it(though they were the supposed intellectuals and scholars of that era).This theory served their purpose.This is the only reason that they never tried to recognize 'Ambedkar's work'(go to page/section 5), which denied this theory in 1930's.
After independence , dalits started graduating , and also there were political movements.These political movements took advantage of this same theory.Now this theory became the thorn in their eyes.They wanted to disprove it.But they could not say that they accepted this theory for their advantage.So they (Brahminic intellectuals) put all the blame on poor dalits,who in their view are brainless creatures.They said that this theory was propogated in order to create hatred against the Brahminic upper caste( though the truth was, to keep powerful uppercaste in their folds, british proposed it).
These Brahminic sholars never tried to search the roots of untouchability,nor did they ever tried to present dalit history.But for Brahminic interests, these so called scholars moved even mountains to disprove the Aryan invasion theory.

Indian Media:Reporting false information

2009-10-27T14:44:00.000+05:30

As I have pointed out in several of my previous posts, Indian media reports with a biased view when it comes to reporting dalits/reservation issues(here).
In todays TOI, it has a report with the headline:10-yr quota extension needed? Rajasthan HC Notice To Centre, State On Reservation Need Even After 60 Yrs
Report says:

Jaipur: A division Bench of Rajasthan high court has taken cognizance of a writ petition challenging the 10-year extension of reservation in government jobs and educational institutions.
    The 109th constitutional amendment to Article 334 provides for extension of reservation for another decade effective January 25, 2010. Article 334 said reservation of seats and special representation would cease after 60 years.
    The petition consequently claims that the reservation for backward communities and women in public employment and for SC, ST and Anglo-Indians in Parliament and state assemblies under Article 15(4) and Article 16(4) is unconstitutional and all rules, regulations made under these provisions in the state may be declared void.
    The Bench of Justice R C Gandhi and Justice G S Saraf issued showcause notices to the Centre and the state government authorities, seeking an explanation on the utility of continuing with the reservation of parliamentary and legislative seats for SC, ST, and Anglo-Indian community in the light of the argument that the last 60 years have been more than sufficient to have proper representation of such communities in Parliament and state assemblies.
    The court issued notices to the principal secretaries of the Union HRD and education ministries, Rajasthan chief secretary, and the principal secretaries of the state departments of personnel and education.
The writ petition was filed by one social activist Amarnath Vaish and one other. The high court stayed the operation of 19% reservation provision made for Gujjars, Gadia Lohars and other economically backward classes in the state. The petitioners argued that the reservation policy in the country violates the basic structure of the Constitution of India and that the Constitutional (109 Amendment) Act, 2009, should be declared unconstitutional and the reservation period of last 60 years should not be allowed to be extended for another 10 years by amending the provision of Art. 334 of the Constitution. “It has been given out in the petition that if SC, ST, and other backward classes were denied equal opportunities in education and jobs by the ancestors of those in the general category now, then the same cannot be a valid ground for depriving today’s general-category persons from having an equal opportunity in education and jobs in the public sector now. We are also filing similar writ petitions in various other high courts of the country. The next will be in Delhi high court,” said Aruneshwar Gupta, counsel for the petitioner and former standing counsel for the Vasundhara Raje government

The first statement of the report itself is incorrect.In Indian constitution there was/is no time limit defined on the educational/employment reservation.The time limit is only applicable to the reservations in Parliament,legislation and panchaayats.Initially it was 10 years,but every 10 years its extended by the parliament.
It seems the first statement is made by the reporter himself.In second paragraph,when he describes the petition,clearly the petition is against parliamentry/legislative/assembly reservation.
as for constitution,Article 334 reads:

Article 334 Reservation of seats and special representation to cease after fifty(after last amendment its now sixty) years
Notwithstanding anything in the foregoing provisions of this Part, the provisions of this Constitution relating to -
(a) the reservation of seats for the Scheduled Castes and the Scheduled Tribes in the House of the People and in the Legislative Assemblies of the States; and
(b) the representation of the Anglo-Indian community in the House of the People and in the Legislative Assemblies of the States by nomination,
shall cease to have effect on the expiration of a period of fifty years from the commencement of this Constitution:
Provided that nothing in this article shall affect any representation in the House of the People or in the Legislative Assembly of a State until the dissolution of the then existing House or Assembly, as the case may be.

Article 15(4) and 16(4) reads :

Article 15 {Prohibition of discrimination on grounds of religion, race, caste, sex or place of birth}

15.4)Nothing in this article or in clause (2) or article 29 shall prevent the State from making any special provision for the advancement of any socially and educationally backward classes of citizens or for the Scheduled Castes and the Scheduled Tribes.

Article 16 {Equality of opportunity in matters of public employment}

16.4) Nothing in this article shall prevent the State from making any provision for the reservation of appointments or posts in favour of any backward class of citizens which, in the opinion of the State, is not adequately represented in the services under the State.
(4A) Nothing in this article shall prevent the State from making any provision for reservation in matters of promotion to any class or classes of posts in the services under the State in favour of the Scheduled Castes and the Scheduled Tribes which, in the opinion of the State, are not adequately represented in the services under the State.

So how does this false truth(if you speak a lie thousand times, it start looking like a truth) regarding constitution having a time limit on educational/employment reservation spread?
The answer is that somewhere near 1990,at the time of mandal heat, an AIIMS director quoted this ignorantly.Later ,without verifying the facts, the Brahminic media and our so called educated and meritorious elite(what meritorious they are,that they will quote something without ever verifying it) repeated this non-sense.If there were a time limit to educational/employment reservation, it would have needed to be extended just like the reservation in parliament/legislation/panchaayats.

Now about the second point, the reporter again did not show the correct facts.He says ,19% reservation to Gujjars, Gadia Lohars and other economically backward classes in the state, but the fact is 5 % was given to gujjars and 14% to upper caste poor.But media conveniently hid this news, and our anti reservationist did not protest this as this would not dilute merit(after all people will come from upper caste).

I will like to ask "do upper caste poor constitute 14% of Rajasthan Populus?". I don't think so.It is just a Brahminic ploy to serve 'dwija's' interest and spread false rumours.

Baba Saheb's writings part 8c:Brahmins, Buddhists And Dalits-CONTEMPT FOR BUDDHISTS AS THE ROOT OF UNTOUCHABILITY

2009-10-22T19:33:00.003+05:30

We have no direct evidence that the Broken Men were Buddhists. No evidence is as a matter of fact necessary when the majority of Hindus were Buddhists. We may take it that they were.
That there existed hatred and abhorrence against the Buddhists in the mind of the Hindus and that this feeling was created by the Brahmins is not without support.
Nilkant in his Prayaschit Mayukha a verse from Manu which says:

"If a person touches a Buddhist or a flower of Pachupat, Lokayata, Nastika and Mahapataki, he shall purify himself by a bath."

The same doctrine is preached by Apararka in his Smriti. Vradha Harit goes further and declares entry into the Buddhist Temple as sin requiring a purificatory bath for removing the impurity.

How widespread had become this spirit of hatred and contempt against the followers of Buddha can be observed from the scenes depicted in Sanskrit dramas. The most striking illustration of this attitude towards the Buddhists is to be found in the Mricchakatika. In Act VII of that Drama the hero Charudatta and his friend Maitreya are shown waiting for Vasantasena in the park outside the city. She fails to turn up and Charudatta decides to leave the park. As they are leaving, they seethe Buddhist monk by name Samvahaka. On seeing him, Charudatta says:

"Friend Maitreya, I am anxious to meet Vasantsena ... Come, let us go. (After walking a little) Ah ! here's aninauspicious sight, a Buddhist monk coming towards us. (After a little reflection) well, let him come this way, we shall follow this other path. (Exit.)"

In Act VIII the monk is in the Park of Sakara, the King's brother-in-law, washing his clothes in a pool. Sakara accompanied by Vita turns up and threatens to kill the monk. The following conversation between them is revealing:

"Sakara: Stay, you wicked monk.

Monk: Ah! Here’s the king’s brother-in-law! Because some monk has offended him, he now beats up any monk he happens to met.
Sakara: Stay, I will now break your head as one breaks a radish in a tavern. (Beats him).
Vita: Friend, it is not proper to beat a monk who has put on the saffron-robes, being disgusted with the world.
Monk: (Welcomes) Be pleased, lay brother.
Sakara: Friend, see. He is abusing me.
Vita: What does he say?
Sakara: He calls me lay brother (upasaka). Am I a barber?
Vita: Oh! He is really praising you as a devotee of the Buddha.
Sakara: Why has he come here?
Monk: To wash these clothes.
Sakara: Ah! you wicked monk. Even I myself do not bathe in this pool; I shall kill you with one stroke."

After a lot of beating, the monk is allowed to go. Here is a Buddhist monk in the midst of the Hindu crowd. He is shunned and avoided. The feeling of disgust against him is so great that the people even shun the road the monk is travelling. The feeling of repulsion is so intense that the entry of the Buddhist was enough to cause the exit of the Hindus. The Buddhist monk is on a par with the Brahmin. A Brahmin is immune from death penalty. He is even free from corporal punishment. But the Buddhist monk is beaten and assaulted without remorse, without compunction as though there was nothing wrong in it.
If we accept that the Broken Men were the followers of Buddhism and did not care to return to Brahmanism when it became triumphant over Buddhism as easily as other did, we have an explanation for both the questions. It explains why the Untouchables regard the Brahmins as inauspicious, do not employ them as their priest and do not even allow them to enter into their quarters. It also explains why the Broken Men came to be regarded as Untouchables. The Broken Men hated the Brahmins because the Brahmins were the enemies of Buddhism and the Brahmins imposed untouchability upon the Broken Men because they would not leave Buddhism. On this reasoning it is possible to conclude that one of the roots of untouchability lies in the hatred and contempt which the Brahmins created against those who were Buddhist.
Can the hatred between Buddhism and Brahmanism be taken to be the sole cause why Broken Men became Untouchables? Obviously, it cannot be. The hatred and contempt preached by the Brahmins was directed against Buddhists in general and not against the Broken Men in particular. Since untouchability stuck to Broken Men only, it is obvious that there was some additional circumstance which has played its part in fastening untouchability upon the Broken Men. What could that circumstance have been? We must next direct our effort in ascertaining it.

(Excerpted from Chapter 9 of B.R. Ambedkar’s 1948 work The Untouchables: Who Were They and Why They Became Untouchables? as reprinted in Volume 7 of Dr. Babasaheb Ambedkar Writings and Speeches, published by Government of Maharashtra 1990. Copyright: Secretary, Education Department, Government of Maharashtra.)

Baba Saheb's writings part 8b:Brahmins, Buddhists And Dalits-CONTEMPT FOR BUDDHISTS AS THE ROOT OF UNTOUCHABILITY

2009-10-22T19:31:00.001+05:30

Out of these ten tests some divide the Hindus from the Animists and the Tribal. The rest divide the Hindus from the Untouchables. Those that divide the Untouchables from the Hindus are (2), (5), (6), (7), and (10). It is with them that we are chiefly concerned.
For the sake of clarity it is better to divide these tests into parts and consider them separately. This Chapter will be devoted only to the consideration of (2), (5), and (6).
The replies received by the Census Commissioner to questions embodied in tests (2), (5) and (6) reveal (a) that the Untouchables do not receive the Mantra from a Brahmin; (b) that the Untouchables are not served by good Brahmin priests at all; and (c) that Untouchables have their own priests reared from themselves. On these facts the Census Commissioners of all Provinces are unanimous.
Of the three questions the third is the most important. Unfortunately the Census Commissioner did not realise this. For in making his inquiries he failed to go to the root of the matter to find out: Why were the Untouchables not receiving the Mantra from the Brahmin? Why Brahmins did not serve the Untouchables as their family priests? Why do the Untouchables prefer to have their own priests? It is the ‘why’ of these facts which is more important than the existence of these facts. It is the ‘why’ of these facts which must be investigated. For the clue to the origin of Untouchability lies hidden behind it.
Before entering upon this investigation, it must be pointed out that the inquiries by the Census Commissioner were in a sense one-sided. They showed that the Brahmins shunned the Untouchables. They did not bring to light the fact that the Untouchables also shunned the Brahmins. Nonetheless, it is a fact. People are so much accustomed to thinking that the Brahmin is the superior of the Untouchables and the Untouchable accepts himself as his inferior; that this statement that the Untouchables look upon the Brahmin as an impure person is sure to come to them as a matter of great surprise. The fact has however been noted by many writers who have observed and examined the social customs of the Untouchables. To remove any doubt on the point, attention is drawn to the following extracts from their writings.

The fact was noticed by Abbe Dubois who says:

"Even to this day a Pariah is not allowed to pass a Brahmin Street in a village, though nobody can prevent, or prevents, his approaching or passing by a Brahmin's house in towns. The Pariahs, on their part will under no circumstances, allow a Brahmin to pass through their paracherries (collection of Pariah huts) as they firmly believe it will lead to their ruin."

Mr. Hemingsway, the Editor of the Gazetteer of the Tanjore District says:

"These casts (Parayan and Pallan or Chakkiliyan castes of Tanjore District) strongly object to the entrance of a Brahmin into their quarters believing that harm will result to them therefrom."

Speaking of the Holeyas of the Hasan District of Mysore, Captain J.S.F. Mackenzie says:

"Every village has its Holigiri as the quarters inhabited by the Holiars, formerly agrestic serfs, is called outside the village boundary hedge. This, I thought was because they were considered as impure race, whose touch carries defilement with it."

What is the explanation of this strange phenomenon? The explanation must of course fit in with the situation as it stood at the start, i.e., when the Untouchables were not Untouchables but were only Broken Men . We must ask why the Brahmins refused to officiate at the religious ceremonies of the Broken Men? Is it the case that the Brahmins refused to officiate? Or is it that the Broken Men refused to invite them? Why did the Brahmin regard Broken Men as impure? Why did the Broken Men regard the Brahmins as impure? What is the basis of this antipathy?

This antipathy can be explained on one hypothesis. It is that the Broken Men were Buddhists. As such they did not revere the Brahmins, did not employ them as their priests and regarded them as impure. The Brahmin on the other hand disliked the Broken Men because they were Buddhists and preached against them contempt and hatred with the result that the Broken Men came to be regarded as Untouchables.

Baba Saheb's writings part 8:Brahmins, Buddhists And Dalits-CONTEMPT FOR BUDDHISTS AS THE ROOT OF UNTOUCHABILITY

2009-10-22T19:28:00.001+05:30

THE Census Reports for India published by the Census Commissioner at the interval of every ten years from 1870 onwards contain a wealth of information nowhere else to be found regarding the social and religious life of the people of India. Before the Census of 1910 the Census Commissioner had a column called ‘Population by Religion’. Under this heading the population was shown (1) Muslims, (2) Hindus, (3) Christians, etc. The Census Report for the year 1910 marked a new departure from the prevailing practice. For the first time it divided the Hindus under three separate categories, (i) Hindus, (ii) Animists and Tribal, and (iii) the Depressed Classes or Untouchables. This new classification has been continued ever since.
This departure from the practice of the previous Census Commissioners raises three questions. First is what led the Commissioner for the Census of 1910 to introduce this new classification. The second is what was the criteria adopted as a basis for this classification. The third is what are the reasons for the growth of certain practices which justify the division of Hindus into three separate categories mentioned above.

The answer to the first question will be found in the address presented in 1909 by the Muslim Community under leadership of H.H. The Aga Khan to the then Viceroy, Lord Minto, in which they asked for a separate and adequate representation for the Muslim community in the legislature, executive and the public services.

In the address there occurs the following passage:

"The Mohamedans of India number, according to the census taken in the year 1901 over sixty-two millions or between one-fifth and one-fourth of the total population of His Majesty’s Indian dominions, and if a reduction be made for the uncivilised portions of the community enumerated under the heads of animist and other minor religions, as well as for those classes who are ordinarily classified as Hindus but properly speaking are not Hindus at all, the proportion of Mohamedans to the Hindu Majority becomes much larger. We therefore desire to submit that under any system of representation extended or limited a community in itself more numerous than the entire population of any first class European power except Russia may justly lay claim to adequate recognition as an important factor in the State.

"We venture, indeed, with Your Excellency’s permission to go a step further, and urge that the position accorded to the Mohamedan community in any kind of representation direct or indirect, and in all other ways effecting their status and influence should be commensurate, not merely with their numerical strength but also with their political importance and the value of the contribution which they make to the defence of the empire, and we also hope that Your Excellency will in this connection be pleased to give due consideration to the position which they occupied in India a little more than hundred years ago and of which the traditions have naturally not faded from their minds."

The portion italicised by me has a special significance. It was introduced in the address to suggest that in comprising the numerical strength of the Muslims with that of the Hindus the population of the animists, tribals and the Untouchables should be excluded. The reason for this new classification of 'Hindus' adopted by the Census Commissioner in 1910 lies in this demand of the Muslim community for separate representation on augmented scale. At any rate this is how the Hindus understood this demand
Interesting as it is, the first question as to why the Census Commissioner made this departure in the system of classification is of less importance than the second question. What is important is to know the basis adopted by the Census Commissioner for separating the different classes of Hindus into (1) those who were hundred per cent Hindus and (2) those who were not.

The basis adopted by the Census Commissioner for separation is to be found in the circular issued by the Census Commissioner in which he laid down certain tests for the purpose distinguishing these two classes. Among those who were not hundred percent Hindus were included castes and tribes which:

(1) Deny the supremacy of the Brahmins.
(2) Do not receive the Mantra from a Brahmin or other recognized Hindu Guru.
(3) Deny the authority of the Vedas.
(4) Do not worship the Hindu gods.
(5) Are not served by good Brahmins as family priests.
(6) Have no Brahmin priests at all.
(7) Are denied access to the interior of the Hindu temples.
(8) Cause pollution (a) by touch, or (b) within a certain distance.
(9) Bury their dead.
(10) Eat beef and do no reverence for the cow.

Baba Saheb's writings part 7c:WHY SHOULD BEEF-EATING MAKE BROKEN MEN UNTOUCHABLES?

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The first question is relevant as well as crucial. If the Broken Men were eating beef from the very beginning, then obviously the theory cannot stand. For, if they were eating beef from the very beginning and nonetheless were not treated as Untouchables, to say that the Broken Men became Untouchables because of beef-eating would be illogical if not senseless. The second question is relevant, if not crucial. If the Brahmins gave up beef-eating and the non-Brahmins imitated them why did the Broken Men not do the same? If the law made the killing of the cow a capital sin because the cow became a sacred animal to the Brahmins and non-Brahmins, why were the Broken Men not stopped from eating beef? If they had been stopped from eating beef there would have been no Untouchability.
The answer to the first question is that even during the period when beef-eating was common to both, the Settled Tribesmen and the Broken Men, a system had grown up whereby the Settled Community ate fresh beef, while the Broken Men ate the flesh of the dead cow. We have no positive evidence to show that members of the Settled Community never ate the flesh of the dead cow. But we have negative evidence which shows that the dead cow had become an exclusive possession and perquisite of the Broken Men. The evidence consists of facts which relate to the Mahars of the Maharashtra to whom reference has already been made. As has already been pointed out, the Mahars of the Maharashtra claim the right to take the dead animal. This right they claim against every Hindu in the village. This means that no Hindu can eat the flesh of his own animal when it dies. He has to surrender it to the Mahar. This is merely another way of stating that when eating beef was a common practice the Mahars ate dead beef and the Hindus ate fresh beef. The only questions that arise are : Whether what is true of the present is true of the ancient past? Can this fact which is true of the Maharashtra be taken as typical of the arrangement between the Settled Tribes and the Broken Men throughout India.
In this connection reference may be made to the tradition current among the Mahars according to which they claim that they were given 52 rights against the Hindu villagers by the Muslim King of Bedar. Assuming that they were given by the King of Bedar, the King obviously did not create them for the first time. They must have been in existence from the ancient past. What the King did was merely to confirm them. This means that the practice of the Broken Men eating dead meat and the Settled Tribes eating fresh meat must have grown in the ancient past. That such an arrangement should grow up is certainly most natural. The Settled Community was a wealthy community with agriculture and cattle as means of livelihood. The Broken Men were a community of paupers with no means of livelihood and entirely dependent upon the Settled Community. The principal item of food for both was beef. It was possible for the Settled Community to kill an animal for food because it was possessed of cattle. The Broken Men could not for they had none. Would it be unnatural in these circumstances for the Settled Community to have agreed to give to the Broken Men its dead animals as part of their wages of watch and ward? Surely not. It can therefore be taken for granted that in the ancient past when both the Settled Community and Broken Men did eat beef the former ate fresh beef and the latter of the dead cow and that this system represented a universal state of affairs throughout India and was not confined to the Maharashtra alone.
This disposes of the first objection. To turn to the second objection. The law made by the Gupta Emperors was intended to prevent those who killed cows. It did not apply to the Broken Men. For they did not kill the cow. They only ate the dead cow. Their conduct did not contravene the law against cow-killing. The practice of eating the flesh of the dead cow therefore was allowed to continue. Nor did their conduct contravene the doctrine of Ahimsa assuming that it has anything to do with the abandonment of beef-eating by the Brahmins and the non-Brahmins. Killing the cow was Himsa. But eating the dead cow was not. The Broken Men had therefore no cause for feeling qualms of conscience in continuing to eat the dead cow. Neither the law nor the doctrine of Himsa could interdict what they were doing, for what they were doing was neither contrary to law nor to the doctrine.
As to why they did not imitate the Brahmins and the non-Brahmins the answer is two fold. In the first place, imitation was too costly. They could not afford it. The flesh of the dead cow was their principal sustenance. Without it they would starve. In the second place, carrying the dead cow had become an obligation though originally it was a privilege. As they could not escape carrying the dead cow they did not mind using the flesh as food in the manner in which they were doing previously.
The objections therefore do not invalidate the thesis in any way.

Baba Saheb's writings part 7b:WHY SHOULD BEEF-EATING MAKE BROKEN MEN UNTOUCHABLES?

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The curious may want to know what has led men to see in this world this dichotomy between the sacred and the profane. We must however refuse to enter into this discussion as it is unnecessary for the immediate purpose we have in mind.
Confining ourselves to the issue the next thing to note is that the circle of sacred objects is not fixed. Its extent varies infinitely from religion to religion. Gods and spirits are not the only sacred things. A rock, a tree, an animal, a spring, a pebble, a piece of wood, a house, in a word anything can be sacred.

Things sacred are always associated with interdictions otherwise called taboos. To quote Prof. Durkhiem again:

“Sacred things are those which the interdictions protect and isolate; profane things, those to which these interdictions are applied and which must remain at a distance from the first.”

Religious interdicts take multiple forms. Most important of these is the interdiction on contact. The interdiction on contact rests upon the principle that the profane should never touch the sacred. Contact may be established in a variety of ways other than touch. A look is a means of contact. That is why the sight of sacred things is forbidden to the profane in certain cases. For instance, women are not allowed to see certain things which are regarded as sacred. The word (i.e., the breath which forms part of man and which spreads outside him) is another means of contact. That is why the profane is forbidden to address the sacred things or to utter them. For instance, the Veda must be uttered only by the Brahmin and not by the Shudra. An exceptionally intimate contact is the one resulting from the absorption of food. Hence comes the interdiction against eating the sacred animals or vegetables.

The interdictions relating to the sacred are not open to discussion. They are beyond discussion and must be accepted without question. The sacred is 'untouchable' in the sense that it. is beyond the pale of debate. All that one can do is to respect and obey.
Lastly the interdictions relating to the sacred are binding on all. They are not maxims. They are injunctions. They are obligatory but not in the ordinary sense of the word. They partake of the nature of a categorical imperative. Their breach is more than a crime. It is a sacrilege.
The above summary should be enough for an understanding of the scope and function of religion. It is unnecessary to enlarge upon the subject further. The analysis of the working of the laws of the sacred which is the core of religion should enable any one to see that my answer to the question why beef-eating should make the Broken Men untouchables is the correct one. All that is necessary to reach the answer I have proposed is to read the analysis of the working of the laws of the sacred with the cow as the sacred object. It will be found that Untouchability is the result of the breach of the interdiction against the eating of the sacred animal, namely, the cow.

As has been said, the Brahmins made the cow a sacred animal. They did not stop to make a difference between a living cow and a dead cow. The cow was sacred, living or dead. Beef-eating was not merely a crime. If it was only a crime it would have involved nothing more than punishment. Beef-eating was made a sacrilege. Anyone who treated the cow as profane was guilty of sin and unfit for association. The Broken Men who continued to eat beef became guilty of sacrilege.

Once the cow became sacred and the Broken Men continued to eat beef, there was no other fate left for the Broken Men except to be treated unfit for association, i.e., as Untouchables.
Before closing the subject it may be desirable to dispose of possible objections to the thesis. Two such objections to the thesis appear obvious. One is what evidence is there that the Broken Men did eat the flesh of the dead cow. The second is why did they not give up beef-eating when the Brahmins and the non-Brahmins abandoned it. These questions have an important bearing upon the theory of the origin of untouchability advanced in this book and must therefore be dealt with.

Baba Saheb's writings part 7:WHY SHOULD BEEF-EATING MAKE BROKEN MEN UNTOUCHABLES?

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THE stoppage of beef-eating by the Brahmins and the non-Brahmins and the continued use thereof by the Broken Men had produced a situation which was different from the old. This difference lay in the face that while in the old situation everybody ate beef, in the new -situation one section did not and another did. The difference was a glaring difference. Everybody could see it. It divided society as nothing else did before. All the same, this difference need not have given rise to such extreme division of society as is marked by Untouchability. It could have remained a social difference. There are many cases where different sections of the community differ in their foods. What one likes the other dislikes and yet this difference does not create a bar between the two.
There must therefore be some special reason why in India the difference between the Settled Community and the Broken Men in the matter of beef eating created a bar between the two. What can that be? The answer is that if beef-eating had remained a secular affair-a mere matter of individual taste-such a bar between those who ate beef and those who did not would not have arisen. Unfortunately beef-eating, instead of being treated as a purely secular matter, was made a matter of religion. This happened because the Brahmins made the cow a sacred animal. This made beef-eating a sacrilege. The Broken Men being guilty of sacrilege necessarily became beyond the pale of society.
The answer may not be quite clear to those who have no idea of the scope and function of religion in the life of the society. They may ask: Why should religion make such a difference? It will be clear if the following points regarding the scope and function of religion are borne in mind.
To begin with the definition of religion. There is one universal feature which characterises all religions. This feature lies in religion being a unified system of beliefs and practices which (1) relate to sacred things and (2) which unite into one single community all those who adhere to them. To put it slightly differently, there are two elements in every religion. One is that religion is inseparable from sacred things. The other is that religion is a collective thing inseparable from society.
The first element in religion presupposes a classification of all things, real and ideal, which are the subject-matter of man's thought, into two distinct classes which are generally designated by two distinct terms the sacred and the profane, popularly spoken of as secular.
This defines the scope of religion. For understanding the function of religion the following points regarding things sacred should be noted:
The first thing to note is that things sacred are not merely higher than or superior in dignity and status to those that are profane. They are just different. The sacred and the profane do not belong to the same class. There is a complete dichotomy between the two. As Prof. Durkhiem observes:

“The traditional opposition of good and bad is nothing beside this; for the good and the bad are only two opposed species of the same class, namely, morals, just as sickness and health are two different aspects of the same order of facts, life, while the sacred and the profane have always and everywhere been conceived by the human mind as two distinct classes, as two worlds between which there is nothing in common.”

Baba Saheb's writings part 6e:WHAT MADE THE BRAHMINS BECOME VEGETARIANS?

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As the Buddhist Bhikshus did eat meat the Brahmins had no reason to give it up. Why then did the Brahmins give up meat-eating and become vegetarians? It was because they did not want to put themselves merely on the same footing in the eyes of the public as the Buddhist Bhikshus.
The giving up of the Yajna system and abandonment of the sacrifice of the cow could have had only a limited effect. At the most it would have put the Brahmins on the same footing as the Buddhists. The same would have been the case if they had followed the rules observed by the Buddhist Bhikshus in the matter of meat-eating. It could not have given the Brahmins the means of achieving supremacy over the Buddhists which was their ambition. They wanted to oust the Buddhists from the place of honour and respect which they had acquired in the minds of the masses by their opposition to the killing of the cow for sacrificial purposes. To achieve their purpose the Brahmins had to adopt the usual tactics of a reckless adventurer. It is to beat extremism with extremism. It is the strategy which all rightists use to overcome the leftists. The only way to beat the Buddhists was to go a step further and be vegetarians.

There is another reason which can be relied upon to support the thesis that the Brahmins started cow-worship gave up beef-eating and became vegetarians in order to vanquish Buddhism. It is the date when cow-killing became a mortal sin. It is well-known that cow-killing was not made an offence by Asoka. Many people expect him to have come forward to prohibit the killing of the cow. Prof. Vincent Smith regards it as surprising. But there is nothing surprising in it.

Buddhism was against animal sacrifice in general. It had no particular affection for the cow. Asoka had therefore no particular reason to make a law to save the cow. What is more astonishing is the fact that cow-killing was made a Mahapataka, a mortal sin or a capital offence by the Gupta Kings who were champions of Hinduism which recognised and sanctioned the killing of the cow for sacrificial purposes. As pointed out by Mr. D. R. Bhandarkar:

“We have got the incontrovertible evidence of inscriptions to show that early in the 5th century A. D. killing a cow was looked upon as an offence of the deepest turpitude, turpitude as deep as that involved in murdering a Brahman. We have thus a copper-plate inscription dated 465 A.D. and referring itself to the reign of Skandagupta of the Imperial Gupta dynasty. It registers a grant and ends with a verse saying : 'Whosoever will transgress this grant that has been assigned (shall become as guilty as) the slayer of a cow, the slayer of a spiritual preceptor (or) the slayer of a Brahman. A still earlier record placing go-hatya on the same footing as brahma hatya is that of Chandragupta II, grandfather of Skandagupta just mentioned. It bears the Gupta date 93, which is equivalent to 412 A.D. It is engraved on the railing which surrounds the celebrated Buddhist stupa at Sanchi, in Central India. This also speaks of a benefaction made by an officer of Chandragupta and ends as follows : ... ... "Whosoever shall interfere with this arrangement .. he shall become invested with (the guilt of) the slaughter of a cow or of a Brahman, and with (the guilt of) the five anantarya" Here the object of this statement is to threaten the resumer of the grant, be he a Brahminist or a Buddhist, with the sins regarded as mortal by each community. The anantaryas are the five mahapatakas according to Buddhist theology. They are: matricide, patricide, killing an Arhat, shedding the blood of a Buddha, and causing a split among the priesthood. The mahapatakas with which a Brahminist is here threatened are only two : viz., the killing of a cow and the murdering of a Brahman. The latter is obviously a mahapataka as it is mentioned as such in all the Smritis, but the former has been specified only an upapataka by Apastamba, Manu, Yajnavalkya and so forth. But the very fact that it is here associated with brahma-hatya and both have been put on a par with the anantaryas of the Buddhists shows that in the beginning of the fifth century A.D., it was raised to the category of mahapatakas. Thus go-hatya must have come to be considered a mahapataka at least one century earlier, i.e., about the commencement of the fourth century A.D.”

The question is why should a Hindu king have come forward to make a law against cow-killing, that is to say, against the Laws of Manu? The answer is that the Brahmins had to suspend or abrogate a requirement of their Vedic religion in order to overcome the supremacy of the Buddhist Bhikshus. If the analysis is correct then it is obvious that the worship of the cow is the result of the struggle between Buddhism and Brahminism. It was a means adopted by the Brahmins to regain their lost position.

Baba Saheb's writings part 6d:WHAT MADE THE BRAHMINS BECOME VEGETARIANS?

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Brahmanism was on the wane and if not on the wane, it was certainly on the defensive. As a result of the spread of Buddhism, the Brahmins had lost all power and prestige at the Royal Court and among the people. They were smarting under the defeat they had suffered at the hands of Buddhism and were making all possible efforts to regain their power and prestige. Buddhism had made so deep an impression on the minds of the masses and had taken such a hold of them that it was absolutely impossible for the Brahmins to fight the Buddhists except by accepting their ways and means and practising the Buddhist creed in its extreme form. After the death of Buddha his followers started setting up the images of the Buddha and building stupas. The Brahmins followed it. They, in their turn, built temples and installed in them images of Shiva, Vishnu and Ram and Krishna etc – all with the object of drawing away the crowd that was attracted by the image worship of Buddha. That is how temples and images which had no place in Brahmanism came into Hinduism. The Buddhists rejected the Brahmanic religion which consisted of Yajna and animal sacrifice, particularly of the cow. The objection to the sacrifice of the cow had taken a strong hold of the minds of the masses especially as they were an agricultural population and the cow was a very useful animal. The Brahmins in all probability had come to be hated as the killer of cows in the same way as the guest had come to be hated as Gognha, the killer of the cow by the householder, because whenever he came a cow had to be killed in his honour. That being the case, the Brahmins could do nothing to improve their position against the Buddhists except by giving up the Yajna as a form of worship and the sacrifice of the cow.
That the object of the Brahmins in giving up beef-eating was to snatch away from the Buddhist Bhikshus the supremacy they had acquired is evidenced by the adoption of vegetarianism by Brahmins. Why did the Brahmins become vegetarian? The answer is that without becoming vegetarian the Brahmins could not have recovered the ground they had lost to their rival namely Buddhism. In this connection it must be remembered that there was one aspect in which Brahmanism suffered in public esteem as compared to Buddhism. That was the practice of animal sacrifice which was the essence of Brahmanism and to which Buddhism was deadly opposed. That in an agricultural population there should be respect for Buddhism and revulsion against Brahmanism which involved slaughter of animals including cows and bullocks is only natural. What could the Brahmins do to recover the lost ground? To go one better than the Buddhist Bhikshus not only to give up meat-eating but to become vegetarians- which they did. That this was the object of the Brahmins in becoming vegetarians can be proved in various ways.
If the Brahmins had acted from conviction that animal sacrifice was bad, all that was necessary for them to do was to give up killing animals for sacrifice. It was unnecessary for them to be vegetarians. That they did go in for vegetarianism makes it obvious that their motive was far-reaching. Secondly, it was unnecessary for them to become vegetarians. For the Buddhist Bhikshus were not vegetarians. This statement might surprise many people owing to the popular belief that the connection between Ahimsa and Buddhism was immediate and essential. It is generally believed that the Buddhist Bhikshus eschewed animal food. This is an error. The fact is that the Buddhist Bhikshus were permitted to eat three kinds of flesh that were deemed pure. Later on they were extended to five classes. Yuan Chwang, the Chinese traveller was aware of this and spoke of the pure kinds of flesh as San-Ching, The origin of this practice among the Bhikshus is explained by Mr. Thomas Walters. According to the story told by him -

“In the time of Buddha there was in Vaisali a wealthy general named Siha who was a convert to Buddhism. He became a liberal supporter of the Brethren and kept them constantly supplied with good flesh-food. When it was noticed abroad that the Bhikshus were in the habit of eating such food specially provided for them, the Tirthikas made the practice a matter of angry reproach. Then the abstemious ascetic Brethren, learning this, reported the circumstances to the Master, who thereupon called the Brethren together. When they assembled, he announced to them the law that they were not to eat the flesh of any animal which they had seen put to death for them, or about which they had been told that it had been slain for them. But he permitted to the Brethren as ‘pure’ (that is, lawful) food the flesh of animals the slaughter of which had not been seen by the Bhikshus, not heard of by them, and not suspected by them to have been on their account. In the Pali and Ssu-fen Vinaya it was after a breakfast given by Siha to the Buddha and some of the Brethren, for which the carcass of a large ox was procured that the Nirgianthas reviled the Bhikshus and Buddha instituted this new rule declaring fish and flesh ‘pure’ in the three conditions. The animal food now permitted to the Bhikshus came to be known as the ‘three pures’ or ‘three pure kinds of flesh’, and it was tersely described as ‘unseen, unheard, unsuspected’, or as the Chinese translations sometimes have it ‘not seen, not heard nor suspected to be on my account’. Then two more kinds of animal food were declared ‘lawful for the Brethren viz., the flesh of animals which had died a natural death, and that of animals which had been killed by a bird of prey or other savage creature. So there came to be five classes or descriptions of flesh which the professed Buddhist was at liberty to use as food. Then the ‘unseen, unheard, unsuspected’ came to be treated as one class, and this together with the ‘natural death’ and ‘bird killed’ made a san-ching.”

Baba Saheb's writings part 6c:WHAT MADE THE BRAHMINS BECOME VEGETARIANS?

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From this it will be clear that according to Manu cow-killing was only a minor sin. It was reprehensible only if the cow was killed without good and sufficient reason. Even if it was otherwise, it was not heinous or inexplicable. The same was the attitude of Yajnavalkya.
All this proves that for generations the Brahmins had been eating beef. Why did they give up beef-eating? Why did they, as an extreme step, give up meat eating altogether and become vegetarians? It is two revolutions rolled into one. As has been shown it has not been done as a result of the preachings of Manu, their Divine Law-maker. The revolution has taken place in spite of Manu and contrary to his directions. What made the Brahmins take this step? Was philosophy responsible for it? Or was it dictated by strategy?
Two explanations are offered. One explanation is that this deification of the cow was a manifestation of the Advaita philosophy that one supreme entity pervaded the whole universe, that on that account all life human as well as animal was sacred. This explanation is obviously unsatisfactory. In the first place, it does not fit in with facts. The Vedanta Sutra which proclaims the doctrine of oneness of life does not prohibit the killing of animals for sacrificial purposes as is evident from 11.1.28. In the second place, if the transformation was due to the desire to realise the ideal of Advaita then there is no reason why it should have stopped with the cow. It should have extended to all other animals.
Another explanation more ingenious than the first, is that this transformation in the life of the Brahmin was due to the rise of the doctrine of the Transmigration of the Soul. Even this explanation does not fit in with facts. The Brahadamyaka Upanishad upholds the doctrine of transmigration (vi.2) and yet recommends that if a man desires to have a learned son born to him he should prepare a mass of the flesh of the bull or ox or of other flesh with rice and ghee. Again, how is it that this doctrine which is propounded in the Upanishads did not have any effect on the Brahmins upto the time of the Manu Smriti, a period of at least 400 years. Obviously, this explanation is no explanation. Thirdly, if Brahmins became vegetarians by reason of the doctrine of transmigration of the soul how is it, it did not make the non-Brahmins take to vegetarianism?
To my mind, it was strategy which made the Brahmins give up beef-eating and start worshipping the cow. The clue to the worship of the cow is to be found in the struggle between Buddhism and Brahmanism and the means adopted by Brahmanism to establish its supremacy over Buddhism. The strife between Buddhism and Brahmanism is a crucial fact in Indian history. Without the realisation of this fact, it is impossible to explain some of the features of Hinduism. Unfortunately students of Indian history have entirely missed the importance of this strife. They knew there was Brahmanism. But they seem to be entirely unaware of the struggle for supremacy in which these creeds were engaged and that their struggle, which extended for 400 years has left some indelible marks on religion, society and politics of India.
This is not the place for describing the full story of the struggle. All one can do is to mention a few salient points. Buddhism was at one time the religion of the majority of the people of India. It continued to be the religion of the masses for hundreds of years. It attacked Brahmanism on all sides as no religion had done before.

Baba Saheb's writings part 6b:WHAT MADE THE BRAHMINS BECOME VEGETARIANS?

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That Manu did not prohibit meat-eating is evident enough. That Manu Smriti did not prohibit cow-killing can also be proved from the Smriti itself. In the first place, the only references to cow in the Manu Smriti are to be found in the catalogue of rules which are made applicable by Manu to the Snataka [brahmin student-scholar]. They are set out below:

1. A Snataka should not eat food which a cow has smelt.
2. A Snataka should not step over a rope to which a calf is tied.
3. A Snataka should not urinate in a cowpan.
4. A Snataka should not answer call of nature facing a cow.
5. A Snataka should not keep his right arm uncovered when he enters a cowpan.
6. A Snataka should not interrupt a cow which is sucking her calf, nor tell anybody of it.
7. A Snataka should not ride on the back of the cow.
8. A Snataka should not offend the cow.
9. A Snataka who is impure must not touch a cow with his hand.

From these references it will be seen that Manu did not regard the cow as a sacred animal. On the other hand, he regarded it as an impure animal whose touch caused ceremonial pollution.
There are verses in Manu which show that he did not prohibit the eating of beef. In this connection, reference may be made to Chapter III. 3. It says:

“He (Snataka) who is famous (for the strict performance of) his duties and has received his heritage, the Veda from his father, shall be honoured, sitting on couch and adomed with a garland with the present of a cow (the honey-mixture).”

The question is why should Manu recommend the gift of a cow to a Snataka? Obviously, to enable him to perform Madhuparka [a dish whose essential element is flesh and particularly cow’s flesh served to six types of guests – (1) Ritwija or the Brahmin called to perform a sacrifice, (2) Acharya, the teacher, (3) The bridegroom (4) The King (5) The Snatak, the student who has just finished his studies at the Gurukul and (6) Any person who is dear to the host. Some add Atithi to this list. Except in the case of Ritvija, King and Acharya, Madhuparka is to be offered to the rest once in a year. To the Ritvija, King and Acharya it is to be offered each time they come.] If that is so, it follows that Manu knew that Brahmins did eat beef and he had no objection to it.
Another reference would be to Manu’s discussion of the animals whose meat is eatable and those, whose meat is not. In Chapter V.18 he says:

“The porcupine, the hedgehog, the iguana, the rhinoceros, the tortoise, and the hare they declare to be eatable, likewise those (domestic animals) that have teeth in one jaw only, excepting camels.”

In this verse Manu gives general permission to eat the flesh of all domestic animals that have teeth in one jaw only. To this rule Manu makes one exception, namely, the camel. In this class of domestic animals those that have teeth in one jaw only- falls not only the camel but also the cow. It is noteworthy that Manu does not make an exception in the case of the cow. This means that Manu had no objection to the eating of the cow's flesh.
Manu did not make the killing of the cow an offence. Manu divides sins into two classes (i) mortal sins and (ii) minor sins. Among the mortal sins Manu includes:
XI. 55. Killing a Brahmana, drinking (the spirituous liquor called Sura) stealing the (gold of Brahmana) a adultery with a Gum's wife, and associating with such offenders.
Among minor sins Manu includes:
XI. 60. Killing the cow, sacrificing for those unworthy to sacrifice, adultery, setting oneself, casting off one's teacher, mother, father or son, giving up the (daily) study of the Veda and neglecting the (sacred domestic) fire.

Baba Saheb's writings part 6a:WHAT MADE THE BRAHMINS BECOME VEGETARIANS?

2009-10-22T19:12:00.001+05:30

Why did the Brahmins change front? Let us deal with their change of front in two stages. First, why did they give up beef-eating?

As has already been shown cow-killing was not legally prohibited by Asoka. Even if it had been prohibited, a law made by the Buddhist Emperor could never have been accepted by the Brahmins as binding upon them.
Did Manu prohibit beef-eating? If he did, then that would be binding on the Brahmins and would afford an adequate explanation of their change of front. Looking into the Manu Smriti one does find the following verses:

V. 46. He who does not seek to cause the sufferings of bonds and death to living creatures, (but) desires the good of all (beings), obtains endless bliss.
V. 47. He who does not injure any (creature), attains without an effort what he thinks of, what he undertakes, and what he fixes his mind on.
V. 48. Meat can never be obtained without injury to living creatures, and injury to sentient beings is detrimental to (the attainment of) heavenly bliss; let him therefore shun (the use of) meat.
V. 49. Having well considered the (disgusting) origin of flesh and the (cruelty of) fettering and slaying corporeal beings, let him entirely abstain from eating flesh.
If these verses can be treated as containing positive injunctions they would be sufficient to explain why the Brahmins gave up meat-eating and became vegetarians. But it is impossible to treat these verses as positive injunctions, carrying the force of law. They are either exhortations or interpolations introduced after the Brahmins had become vegetarians in praise of the change. That the latter is the correct view is proved by the following verses which occur in the same chapter of the Manu Smriti:
V. 28: The Lord of creatures (Prajapati) created this whole (world to be) the sustenance of the vital spirit; both the immovable and the movable creation is the food of the vital spirit.
V. 29. What is destitute of motion is the food of those endowed with locomotion; (animals) without fangs (are the food) of those with fangs, those without hands of those who possess hands, and the timid of the bold.
V. 30. The eater who daily even devours those destined to be his food, commits no sin; for the creator himself created both the eaters and those who are to be eaten (for those special purposes).
V. 56. There is no sin in eating meat, in (drinking) spirituous liquor, and in carnal intercourse, for that is the natural way of created beings, but abstention brings great rewards.
V. 27. . One may eat meat when it has been sprinkled with water, while Mantras were recited, when Brahmanas desire (one's doing it) when one is engaged (in the performance of a rite) according to the law, and when one's life is in danger.
V. 31. The consumption of meat (is befitting) for scrifices,' that is declared to be a rule made by the gods, but to persist (in using it) on other (occasions) is said to be a proceeding worthy of Rakshasas.
V. 32. He who eats meat, when he honours the gods and manes commits no sin, whether he has bought it, or himself has killed (the animal) or has received it as a present from others.
V. 42. A twice-born man who, knowing the true meaning of the Veda, slays an animal for these purposes, causes both himself and the animal to enter a most blessed state.
V. 39. Swayambhu (the self-existent) himself created animals for the sake of sacrifices; sacrifices (have been instituted) for the good of this whole (world); hence the slaughtering (of beasts) for sacrifice is not slaughtering (in the ordinary sense of the word).
V. 40. Herbs, trees, cattle, birds, and other animals that have been destroyed for sacrifices, receive (being reborn) higher existences."
Manu goes further and makes eating of flesh compulsory. Note the following verse:
V. 35. But a man who, being duly engaged (to officiate or to dine at a sacred rite), refuses to eat meat, becomes after death an animal during twenty-one existences.

Baba Saheb's writings part 5:BRAHMINS WERE NOT MERELY BEEF-EATERS BUT THEY WERE ALSO BUTCHERS

2009-10-22T19:03:00.001+05:30

THE non-Brahmins have evidently undergone a revolution. From being beef-eaters to have become non-beef-eaters was indeed a revolution. But if the non-Brahmins underwent one revolution, the Brahmins had undergone two. They gave up beef-eating which was one revolution. To have given up meat-eating altogether and become vegetarians was another revolution.
That this was a revolution is beyond question. For as has been shown in the previous chapters there was a time when the Brahmins were the greatest beef-eaters. Although the non-Brahmins did eat beef they could not have had it every day. The cow was a costly animal and the non-Brahmins could ill afford to slaughter it just for food. He only did it on special occasion when his religious duty or personal interest to propitiate a deity compelled him to do. But the case with the Brahmin was different. He was a priest. In a period overridden by ritualism there was hardly a day on which there was no cow sacrifice to which the Brahmin was not invited by some non-Brahmin. For the Brahmin every day was a beef-steak day. The Brahmins were therefore the greatest beef-eaters. The Yajna of the Brahmins was nothing but the killing of innocent animals carried on in the name of religion with pomp and ceremony with an attempt to enshroud it in mystery with a view to conceal their appetite for beef. Some idea of this mystery pomp and ceremony can be had from the directions contained in the Atreya Brahamana touching the killing of animals in a Yajna.
The actual killing of the animal is preceded by certain initiatory Rites accompanied by incantations too long and too many to be detailed here. It is enough to give an idea of the main features of the Sacrifice. The sacrifice commences with the erection of the Sacrificial post called the Yupa to which the animal is tied before it is slaughtered. After setting out why the Yupa is necessary the Atreya Brahamana proceeds to state what it stands for. It says:

“This Yupa is a weapon. Its point must have eight edges. For a weapon (or iron club) has eight edges. Whenever he strikes with it an enemy or adversary, he kills him. (This weapon serves) to put down him (every one) who is to be put down by him (the sacrificer). The Yupa is a weapon which stands erected (being ready) to slay an enemy. Thence an enemy (of the sacrificer) who might be present (at the sacrifice) comes of all ill after having seen the Yupa of such or such one.”

The selection of the wood to be used for the Yupa is made to vary with the purposes which the sacrificer wishes to achieve by the sacrifice. The Atreya Brahamana says :

“He who desires heaven, ought to make his Yupa of Khadira wood. For the gods conquered the celestial world by means of a Yupa, made of Khadira wood. In the same way the sacrificer conquers the celestial world by means of a Yupa, made of Khadira wood.
“He who desires food and wishes to grow fat ought to make his Yupa of Bilva wood. For the Bilva tree bears fruits every year; it is the symbol of fertility; for it increases (every year) in size from the roots up to the branches, therefore it is a symbol of fatness. He who having such a knowledge makes his Yupa of Bilva wood, makes fat his children and cattle.
“As regards the Yupa made of Bilva wood (it is further to be remarked), that they call light Bilva. He who has such a knowledge becomes a light' among his own people, the most distinguished among his own people.
“He who desires beauty and sacred knowledge ought to make his Yupa of Palasa wood. For the Palasa is among the trees of beauty and sacred knowledge. He who having such a knowledge makes his Yupa of Palasa wood, becomes beautiful and acquires sacred knowledge.
“As regards the Yupa made of Palasa wood (there is further to be remarked), that the Palasa is the womb of all trees. Thence they speak on account of the palasam (foliage) of this or that tree (i.e. they call the foliage of every tree palasam). He who has such a knowledge obtains (the gratification of) any desire, he might have regarding all trees (i.e., he obtains from all trees any thing he might wish for).”

….
Given these facts, no further evidence seems to be necessary to support the statement that the Brahmins were not merely beef-eaters but they were also butchers.

Baba Saheb's writings part 4d:WHY DID NON-BRAHMINS GIVE UP BEEF-EATING? conclusion

2009-10-22T18:58:00.001+05:30

Here is survey of the legislation both by Asoka and by Manu on the slaughter of animals. We are of course principally concerned with the cow. Examining the legislation of Asoka the question is: Did he prohibit the killing of the cow? On this issue there seem to be a difference of opinion. Prof. Vincent Smith is of opinion that Asoka did not prohibit the killing of the cow. Commenting on the legislation of Asoka on the subject, Prof. Smith says: “It is noteworthy that Asoka's rules do not forbid the slaughter of cow, which, apparently, continued to be lawful.”
Prof. Radhakumud Mookerji joins issue with Prof. Smith and says that Asoka did prohibit the slaughter of the cow. Prof. Mookerji relies upon the reference in Pillar Edict V to the rule of exemption which was made applicable to all four-footed animals and argues that under this rule cow was exempted from killing. This is not a correct reading of the statement in the Edict. The Statement in the Edict is a qualified statement. It does not refer to all four-footed animals but only to four-footed animals, which are not utilised or eaten. 'A cow cannot be said to be a four-footed animal which was not utilised or eaten. Prof. Vincent Smith seems to be correct in saying that Asoka did not prohibit the slaughter of the cow. Prof. Mookerji tries to get out of the difficulty by saying that at the time of Asoka the cow was not eaten and therefore came within the prohibition. His statement is simply absurd for the cow was an animal which was very much eaten by all classes.
It is quite unnecessary to resort as does Prof. Mookerji to a forced construction of the Edict and to make Asoka prohibit the slaughter of the cow as though it was his duty to do so. Asoka had no particular interest in the cow and owed no special duty to protect her against killing. Asoka was interested in the sanctity of all life human as well as animal. He felt his duty to prohibit the taking of life where taking of life was not necessary. That is why he prohibited slaughtering animal for sacrifice which he regarded as unnecessary and of animals which are not utilised nor eaten which again would be want on and unnecessary. That he did not prohibit the slaughter of the cow in specie may well be taken as a fact which for having regard to the Buddhist attitude in the matter cannot be used against Asoka as a ground for casting blame.
Coming to Manu there is no doubt that he too did. not prohibit the slaughter of the cow. On the other hand he made the eating of cow's flesh on certain occasions obligatory.
Why then did the non-Brahmins give up eating beef? There appears to be no apparent reason for this departure on their part. But there must be some reason behind it. The reason I like to suggest is that it was due to their desire to imitate the Brahmins that the non-Brahmins gave up beef-eating. This may be a novel theory but it is not an impossible theory. As the French author, Gabriel Tarde has explained that culture within a society spreads by imitation of the ways and manners of the superior classes by the inferior classes. This imitation is so regular in its flow that its working is as mechanical as the working of a natural law. Gabriel Tarde speaks of the laws of imitation. One of these laws is that the lower classes always imitate the higher classes. This is a matter of such common knowledge that hardly any individual can be found to question its validity.
That the spread of the cow-worship among and cessation of beef-eating by the non-Brahmins has taken place by reason of the habit of the non-Brahmins to imitate the Brahmins who were undoubtedly their superiors is beyond dispute. Of course there was an extensive propaganda in favour of cow-worship by the Brahmins. The Gayatri Purana is a piece of this propaganda. But initially it is the result of the natural law of imitation. This, of course, raises another question: Why did the Brahmins give up beef-eating?

Baba Saheb's writings part 4c:WHY DID NON-BRAHMINS GIVE UP BEEF-EATING? Laws of Manu

2009-10-22T18:57:00.000+05:30

Let us turn to Manu. His Laws contain the following provisions regarding meat-eating:
V.11. Let him avoid all carnivorous birds and those living in villages, and one hoofed animals which are not specially permitted (to be eaten), and the Tithbha (Parra) Jacana.
V.12. The sparrow, the Plava, the Hamsa, the Brahmani duck, the village-cock, the Sarasa crane, the Raggudal, the woodpecker, the parrot, and the starling.
V.13. Those which feed striking with their beaks, web-footed birds, the Koyashti, those which scratch with their toes, those which dive and live on fish, meat from a slaughter-house and dried meat.
V.14. The Baka and the Balaka crane, the raven, the Khangartaka (animals) that eat fish, village-pigs, and all kinds of fishes.
V.15. He who eats the flesh of any (animals) is called the eater of the flesh of that (particular) creature, he who eats fish is an eater of every (kind of) flesh; let him therefore avoid fish.
V.16. (But the fish called) Pathine and (that called) Rohita may be eaten, if used for offering to the gods or to the manes; (one may eat) likewise Ragivas, Simhatundas, and Sasalkas on all occasions.
V.17. Let him not eat solitary or unknown beasts and birds though they may fall under (the categories of) eatable creatures, not any five-toed (animals).
V.18. The porcupine, the hedgehog, the iguana, the rhinoceros, the tortoise, and the hare they declare to be eatable; likewise those (domestic animals) that have teeth in one jaw excepting camels."

Baba Saheb's writings part 4b:WHY DID NON-BRAHMINS GIVE UP BEEF-EATING? Laws of Ashoka

2009-10-22T18:56:00.001+05:30

To begin with Asoka. The edicts of Asoka which have reference to this matter are Rock Edict No.I and Pillar Edict Nos.II and V. Rock Edict No.l reads as follows:

“This pious Edict has been written by command of His Sacred and Gracious Majesty) the King. Here (in the capital) no animal may be slaughtered for sacrifice, nor may the holiday feast be held, because His Sacred and Gracious Majesty, the king sees much offence in the holiday feasts, although in certain places holiday feasts arc excellent in the sight of His Sacred and Gracious Majesty the king.
“Formerly, in the kitchen of His Sacred and Gracious Majesty the King, each day many hundred thousands of living creatures were slaughtered to make curries. But now, when this pious edict is being written, only three living creatures are slaughtered (daily) for curry, to wit, two peacocks and one antelope: the antelope, however, not invariably. Even those three living creatures henceforth shall not be slaughtered.”

Pillar Edict No.II was in the following terms:

“Thus saith His Sacred and Gracious Majesty, the King: “The Law of Piety is excellent. But wherein consists the Law of Piety? In these things, to wit, little piety, many good deeds, compassion, liberality, truthfulness and purity.
The gift of spiritual insight I have given in manifold ways: whilst on two-footed and four-footed beings, on birds and the denizens of the waters, I have conferred various favours-even unto the boon of life; and many other good deeds have I done.
For this purpose, have I caused this pious edict to be written, that men may walk after its teaching, and that it may long endure; and he who will follow its teaching will do well.”

Pillar Edict V says:

“Thus said His Sacred and Gracious Majesty, the king:
When I had been consecrated twenty-six years the following species were declared exempt from slaughter, namely: parrots, starlings adjutants, Brahmany ducks, geese, pandirnukhas, gelatas, bats, queen-ants, female tortoises, boneless fish, vedaveyakas, gangapuputakas, skate, (river) tortoise, porcupines, tree-squinrels, barasingha stag, Brahmany bulls, monkeys, rhinoceros, grey doves village pigeons, and all fourfooted animals which are not utilised or eaten.
She-goats, ewes, cows, that is to say, those either with young or in milk, are exempt from slaughter as well as their off-spring up to six months of age. The caponing of cocks must not be done. Chaff must not be burned along with the living things in it Forests must not be burned either for mischief or so as to destroy living creatures.
The living must not be fed with the living. At each of the three seasonal full moons, and at the full moon of the month Tishya (December-January) for three days in each case, namely, the fourteenth and fifteenth days of the first fortnight, and the first day of the second fortnight, as well as on the first days throughout the year, fish is exempt from killing and may not be sold.
On the same days, in elephant-preserves or fish-ponds no other classes of animals may be destroyed.
On the eighth, fourteenth and fifteenth days of each fortnight, as well as on the Tishya and Punarvasa days and festival days, the castration of bulls must not be performed, nor may he-goats, rams, boars and other animals liable to castration be castrated.
On the Tishya and Punarvasa days, on the seasonal full moon days, and during the fortnights of the seasonal full moons the branding of horses and oxen must not be done.
During the time upto the twenty-sixth anniversary of my consecration twenty-five jail deliveries have been effected.”

So much for the legislation of Asoka.

Baba Saheb's writings part 4a:WHY DID NON-BRAHMINS GIVE UP BEEF-EATING?

2009-10-22T18:53:00.000+05:30

THE food habits of the different classes of Hindus have been as fixed and stratified as their cults. Just as Hindus can be classified on their basis of their cults so also they can be classified on the basis of their habits of food. On the basis of their cults, Hindus are either Saivites (followers of Siva) or Vaishnavites (followers of Vishnu). Similarly, Hindus are either Mansahari (those who eat flesh) or Shakahari (those who are vegetarians).
For ordinary purposes the division of Hindus into two classes Mansahari and Shakahari may be enough. But it must be admitted that it is not exhaustive and does not take account of all the classes which exist in Hindu society. For an exhaustive classification, the class of Hindus called Mansahari shall have to be further divided into two sub-classes: (i) Those who eat flesh but do not eat cow's flesh; and (ii) Those who eat flesh including cow’s flesh. In other words, on the basis of food taboos, Hindu society falls into three classes: (i) Those who are vegetarians; (ii) Those who eat flesh but do not eat cow’s flesh; and (iii) Those who eat flesh including cow's flesh. Corresponding to this classification, we have in Hindu society three classes : (1) Brahmins; (2) Non-Brahmins; and (3) The Untouchables. This division though not in accord with the fourfold division of society called Chaturvarna, yet it is in accord with facts as they exist. For, in the Brahmins we have a class which is vegetarian, in the non-Brahmins the class which eats flesh but does not eat cow’s flesh and in the Untouchables a class which eats flesh including cow’s flesh.
This threefold division is therefore substantial and is in accord with facts. Anyone who stops to turn over this classification in his mind is bound to be struck by the position of the Non-Brahmins. One can quite understand vegetarianism. One can quite understand meat-eating. But it is difficult to understand why a person who is a flesh-eater should object to one kind of flesh namely cow’s flesh. This is an anomaly which call for explanation. Why did the Non-Brahmin give up beef-eating? For this purpose it is necessary to examine laws on the subject. The relevant legislation must be found either in the Law of Asoka or the Law of Manu

Baba Saheb's writings part 3:DID THE HINDUS NEVER EAT BEEF?

2009-10-22T18:51:00.002+05:30

TO the question whether the Hindus ever ate beef, every Touchable Hindu, whether he is a Brahmin or a non-Brahmin, will say ‘no, never’. In a certain sense, he is right. From times no Hindu has eaten beef. If this is all that the Touchable Hindu wants to convey by his answer there need be no quarrel over it. But when the learned Brahmins argue that the Hindus not only never ate beef but they always held the cow to be sacred and were always opposed to the killing of the cow, it is impossible to accept their view.

What is the evidence in support of the construction that the Hindus never ate beef and were opposed to the killing of the cow?

There are two series of references in the Rig Veda on which reliance is placed. In one of these, the cow is spoken of as Aghnya. They are Rig Veda 1.164, 27; IV.1.6; V 82-8; V11.69. 71; X.87. Aghnya means ‘one who does not deserve to be killed’. From this, it is argued that this was a prohibition against the killing of the cow and that since the Vedas are the final authority in the matter of religion, it is concluded that the Aryans could not have killed the cows, much less could they have eaten beef. In another series of references the cow is spoken of as sacred. They are Rig Veda V1.28.1.8. and VIII, 101. 15. In these verses the cow is addressed as Mother of Rudras, the Daughter of Vasus, the Sister of the Adityas and the Centre of Nectar. Another reference on the subject is in Rig Veda VIII. 101. 16 where the cow is called Devi (Goddess).

Reliance is also placed on certain passages in the Brahmanas and Sutras.

There are two passages in the Satapatha Brahmana which relate to animal sacrifice and beef-eating. One is at 111.1.2.21 and reads as follows:

“He (the Adhvaryu) then makes him enter the hall. Let him not eat (the flesh) of either the cow or the ox, for the cow and the ox doubtless support everything here on earth. The gods spake, ‘verily, the cow and the ox support everything here; come, let us bestow on the cow and the ox whatever vigour belonged to other species (of animals); and therefore the cow and the ox eat most Hence were one to eat (the flesh) of an ox or a cow, there would be, as it were, an eating of everything, or, as it were, a going to the end (or, to destruction)... Let him therefore not eat (the flesh) of the cow and the ox’.”

The other passage is at 1, 2, 3, 6. It speaks against animal sacrifice and on ethical grounds.
A similar statement is contained in the Apastambha Dharma Sutra at 1, 5, 17, 29. Apastambha lays a general embargo on the eating of cow's flesh.
Such is the evidence in support of the contention that the Hindus never ate beef. What conclusion can be drawn from this evidence?

So far as the evidence from the Rig Veda is concerned the conclusion is based on a misreading and misunderstanding of the texts. The adjective Aghnya applied to the cow in the Rig Veda means a cow that was yielding milk and therefore not fit for being killed. That the cow is venerated in the Rig Veda is of course true. But this regard and veneration of the cow are only to be expected from an agricultural community like the Indo-Aryans. This application of the utility of the cow did not prevent the Aryan from killing the cow for purposes of food. Indeed the cow was killed because the cow was regarded as sacred. As observed by Mr. P.V. Kane: “It was not that the cow was not sacred in Vedic times, it was because of her sacredness that it is ordained in the Vajasaneyi Samhita that beef should be eaten.”

That the Aryans of the Rig Veda did kill cows for purposes of food and ate beef is abundantly clear from the Rig Veda itself. In Rig Veda (X. 86.14) Indra says: “They cook for one 15 plus twenty oxen”. The Rig Veda (X.91.14) says that for Agni were sacrificed horses, bulls, oxen, barren cows and rams. From the Rig Veda (X.72.6) it appears that the cow was killed with a sword or axe.
As to the testimony of the Satapatha Bramhana, can it be said to be conclusive? Obviously, it cannot be. For there are passages in the other Bramhanas which give a different opinion.
To give only one instance. Among the Kamyashtis set forth in the Taittiriya Bramhana, not only the sacrifice of oxen and cows are laid down, but we are even told what kind and description of oxen and cows are to be offered to what deities. Thus, a dwarf ox is to be chosen for sacrifice to Vishnu; a drooping horned bull with a blaze on the forehead to Indra as the destroyer of Vritra; a black cow to Pushan; a red cow to Rudra; and so on. The Taittiriya Bramhana notes another sacrifice called Panchasaradiya-seva, the most important element of which was the immolation of seventeen five-year old humpless, dwraf-bulls, and as many dwarf heifers under three year-old.….

…The killing of cow for the guest had grown to such an extent that the guest came to be called ‘Go-ghna’ which means the killer of the cow. To avoid this slaughter of the cows the Ashvateyana Grahya Sutra (1.24.25) suggests that the cow should be let loose when the guest comes so as to escape the rule of etiquette….

Such is the state of the evidence on the subject of cow-killing and beef-eating. Which part of it is to be accepted as true? The correct view is that the testimony of the Satapatha Brahmana and the Apastamba Dharma Sutra in so far as it supports the view that Hindus were against cow-killing and beef-eating, are merely exhortations against the excesses of cow-killing and not prohibitions against cow-killing. Indeed the exhortations prove that cow-killing and eating of beef had become a common practice. And that, notwithstanding these exhortations, cow-killing and beef-eating continued. That most often they fell on deaf ears is proved by the conduct of Yajnavalkya, the great Rishi of the Aryans. The first passage quoted above from the Satapatha Brahmana was really addressed to Yajnavalkya as an exhortation. How did Yajnavalkya respond? After listening to the exhortation this is what Yajnavalkya said: “I, for one, eat it, provided that it is tender.”
That the Hindus at one time did kill cows and did eat beef is proved abundantly by the description of the Yajnas given in the Buddhist Sutras which relate to periods much later than the Vedas and the Brahmanas. The scale on which the slaughter of cows and animals took place was colossal. It is not possible to give a total of such slaughter on all accounts committed by the Brahmins in the name of religion. Some idea of the extent of this slaughter can however be had from references to it in the Buddhist literature. As an illustration reference may be made to the Kutadanta Sutta in which Buddha preached against the performance of animal sacrifices to Brahmin Kutadanta. Buddha, though speaking in a tone of sarcastic travesty, gives a good idea of the practices and rituals of the Vedic sacrifices when he said:

“And further, O Brahmin, at that sacrifice neither were any oxen slain, neither goats, nor fowls, nor fatted pigs, nor were any kind of living creatures put to death. No trees were cut down to be used as posts, no Darbha grasses mown to stress around the sacrificial spot. And the slaves and messengers and workmen there employed were driven neither by rods nor fear, nor carried on their work weeping with tears upon their faces.”

Kutadanta on the other hand in thanking Buddha for his conversion gives an idea of the magnitude of the slaughter of animals which took place at such sacrifices when he says:

“I, even I betake myself to the venerable Gotama as my guide, to the Doctrine and the Order. May the venerable One accept me as a disciple, as one who, from this day forth, as long as life endures, has taken him as his guide. And I myself, 0, Gotama, will have the seven hundred bulls, and the seven hundred steers, and the seven hundred heifers, and the seven hundred goats, and the seven hundred rams set free. To them I grant their life. Let them eat grass and drink fresh water and may cool breezes waft around them.”

In the Samyuta Nikaya (111,1-9) we have another description of a Yajna performed by Pasenadi, king of Kosala. It is said that five hundred bulls, five hundred calves and many heifers, goats and rams were led to the pillar to be sacrificed.
With this evidence no one can doubt that there was a time when Hindus-both Brahmins and non-Brahmins ate not only flesh but also beef.

Baba Saheb's writings part 2:BEEF-EATING AS THE ROOT OF UNTOUCHABILITY

2009-10-22T18:50:00.001+05:30

The Census Returns [of 1910] show that the meat of the dead cow forms the chief item of food consumed by communities which are generally classified as untouchable communities. No Hindu community, however low, will touch cow’s flesh. On the other hand, there is no community which is really an Untouchable community which has not something to do with the dead cow. Some eat her flesh, some remove the skin, some manufacture articles out of her skin and bones.
From the survey of the Census Commissioner, it is well established that Untouchables eat beef. The question however is: Has beef-eating any relation to the origin of Untouchability? Or is it merely an incident in the economic life of the Untouchables? Can we say that the Broken Men to be treated as Untouchables because they ate beef? There need be no hesitation in returning an affirmative answer to this question. No other answer is consistent with facts as we know them.
In the first place, we have the fact that the Untouchables or the main communities which compose them eat the dead cow and those who eat the dead cow are tainted with untouchability and no others. The co-relation between untouchability and the use of the dead cow is so great and so close that the thesis that it is the root of untouchability seems to be incontrovertible. In the second place if there is anything that separates the Untouchables from the Hindus, it is beef-eating. Even a superficial view of the food taboos of the Hindus will show that there are two taboos regarding food which serve as dividing lines. There is one taboo against meat-eating. It divides Hindus into vegetarians and flesh eaters. There is another taboo which is against beef eating. It divides Hindus into those who eat cow’s flesh and those who do not. From the point of view of untouchability the first dividing line is of no importance. But the second is. For it completely marks off the Touchables from the Untouchables. The Touchables whether they are vegetarians or flesh-eaters are united in their objection to eat cow's flesh. As against them stand the Untouchables who eat cow’s flesh without compunction and as a matter of course and habit.
In this context it is not far-fetched to suggest that those who have a nausea against beef-eating should treat those who eat beef as Untouchables.
There is really no necessity to enter upon any speculation as to whether beef-eating was or was not the principal reason for the rise of Untouchability. This new theory receives support from the Hindu Shastras. The Veda Vyas Smriti contains the following verse which specifies the communities which are included in the category of Antyajas and the reasons why they were so included

L.12-13 “The Charmakars (Cobbler), the Bhatta (Soldier), the Bhilla, the Rajaka (washerman), the Puskara, the Nata (actor), the Vrata, the Meda, the Chandala, the Dasa, the Svapaka, and the Kolika- these are known as Antyajas as well as others who eat cow’s flesh.”

Generally speaking, the Smritikars never care to explain the why and the how of their dogmas. But this case is exception. For in this case, Veda Vyas does explain the cause of untouchability. The clause “as well as others who eat cow's flesh” is very important. It shows that the Smritikars knew that the origin of untouchability is to be found in the eating of beef. The dictum of Veda Vyas must close the argument. It comes, so to say, straight from the horse’s mouth and what is important is that it is also rational for it accords with facts as we know them.
The new approach in the search for the origin of Untouchability has brought to the surface two sources of the origin of Untouchability. One is the general atmosphere of scorn and contempt spread by the Brahmins against those who were Buddhists and the second is the habit of beef-eating kept on by the Broken Men. As has been said the first circumstance could not be sufficient to account for stigma of Untouchability attaching itself to the Broken Men. For the scorn and contempt for Buddhists spread by the Brahmins was too general and affected all Buddhists and not merely the Broken Men. The reason why Broken Men only became Untouchables was because in addition to being Buddhists they retained their habit of beef-eating which gave additional ground for offence to the Brahmins to carry their new-found love and reverence to the cow to its logical conclusion. We may therefore conclude that the Broken Men were exposed to scorn and contempt on the ground that they were Buddhists, and the main cause of their Untouchability was beef-eating.
The theory of beef-eating as the cause of untouchability also gives rise to many questions. Critics are sure to ask: What is the cause of the nausea which the Hindus have against beef-eating? Were the Hindus always opposed to beef-eating? If not, why did they develop such a nausea against it? Were the Untouchables given to beef-eating from the very start? Why did they not give up beef-eating when it was abandoned by the Hindus? Were the Untouchables always Untouchables? If there was a time when the Untouchables were not Untouchables even though they ate beef why should beef-eating give rise to Untouchability at a later-stage? If the Hindus were eating beef, when did they give it up? If Untouchability is a reflex of the nausea of the Hindus against beef-eating, how long after the Hindus had given up beef-eating did Untouchability come into being?….

Baba Saheb's writings part 1:preface

2009-10-22T18:48:00.000+05:30

Today is my birthday.So today i will be publishing some of Babasaheb's writings.
It is well known that Babasaheb was a great scholar and did a lot of research in the field of dalit history.
The history that was always neglected by Brahminic scholars.There were many questions as to how untouchability came into picture.
in 1948 Bhim Rao Ambedkar sought some serious answers to these and other questions, answers which have been neglected by the mainstream academia and intelligentsia. Here, we present the answers that Ambedkar sought in a context where at one end (Tamil Nadu) dalits today are being forced to eat shit and drink urine, and at another (Haryana) dalits are being forced to pay with their lives for doing what they have been condemned to do - eat the meat of the dead cow and use its skin for making leather products.
In the preface to his work The Untouchables: Who Were They and Why They Became Untouchables? -- from where we have excerpted much of what is featured here - he dwells at length on why brahmins and caste Hindus have neglected this area of research:

"Notwithstanding the attitude of the Brahmin scholars, I must pursue the task I have undertaken. For the origin of these classes is a subject which still awaits investigation … That the Hindus should not have undertaken such an investigation is perfectly understandable. The old orthodox Hindu does not think that there is anything wrong in the observance of untouchability. To him it is a normal and natural thing. As such it neither calls for expiation nor explanation. The new modern Hindu realises the wrong. But he is ashamed to discuss it in public for fear of letting the foreigner know that Hindu Civilisation can be guilty of such a vicious and infamous system or social code as evidenced by Untouchability…
"This book may, therefore, be taken as a pioneer attempt in the exploration of a field so completely neglected by everybody. The book, if I may say so, deals not only with every aspect of the main question set out for inquiry, namely, the origin of Untouchability, but it also deals with almost all questions connected with it. Some of the questions are such that very few people are even aware of them; and those who are aware of them are puzzled by them and do not know how to answer them. To mention only a few, the book deals with such questions as:
"Why do the Untouchables live outside the village? Why did beef-eating give rise to Untouchability? Did the Hindus never eat beef? Why did non-Brahmins give up beef-eating? What made the Brahmins become vegetarians, etc. To each one of these, the book suggests an answer. It may be that the answers given in the book to these questions are not all-embracing. Nonetheless it will be found that the book points to a new way of looking at old things."

That Ambedkar’s work did not get the attention and the follow-up it deserved is something he seems to have anticipated. He wrote in the same preface:

"If any non-Brahmin were to make such an attempt the Brahmin scholars would engage in a conspiracy of silence, take no notice of him, condemn him outright on some flimsy grounds or dub his work useless. As a writer engaged in the exposition of the Brahmanic literature I have been a victim of such mean tricks."

Shame on India:Part-5 -------- Even natural disasters can not break caste barriers

2009-10-21T21:33:00.000+05:30

An earthquake can shake mightiest of mighty mountain,a tsunami can tear apart the sea shore,a flood can submerge highlands, But they are not powerfull enough to break the caste barriers.
In the times of disaster, it is said that even enemies will provide you a hand of help.But if you are a dalit don't even think that a disaster may evoke some humanity in the hearts of Brahminic/Casteist and they will help you.
Though there has been several researchs which say that 'Natural disasters affect Dalits most'.according to a major Human Rights Watch report, Dalit people are still today seen by many Indians as sub-human and undeserving of basic rights(http://www.hrw.org/en/reports/2007/02/12/hidden-apartheid).

Now let me provide you two disturbing examples:
1) India was struck by tsunami in 2005.It was bad and thousand of people lost there homes and thousands died.People were forced to live in government provided shelters.
One must have been thinking at this point of time , everyone might have been helping each other.
But this is not so.Tsunami failed to break the wall of caste discrimination.dalits were denied the food,water and were thrown out of the releif camps.even U.N officials were told that by touching the water provided by the U.N they have polluted it and it is now unfit for drinking.Here are the links of the reports
A.Low caste survivors denied food and water

B.Tsunami can't wash this away

The situation of casteism is so bad in India , that it was not only the villagers who discriminated in these camps, but also the officials and the police officers sponsored this act.

Several NGOs which noticed the problem raised the issue during their meeting with District Collector M Veerashanmugha Moni. ‘‘But no one is willing to take up the matter at the field level as this could complicate things. We don’t want friction between the two castes by trying to address it during this crisis,’’ says the team leader of NGO Accord, which is working among Dalits.

But the collector choose not to act.

2)The Floods of Kosi river in Bihar :
Last year bihar witnessed the anger of river Kosi.
Kosi swole and ate a lot of people's living and the flood ruined many lives.But it again showed the ugly face of Caste System in India.The discrimination faced by dalits,even by the search agencies(be it army or police) is a blot on the face of humanity(Not for Brahminic India which doesn't beleive that dalits are humans thus no question of human rights).
Dalits were rescued last,if at all, during the floods.One dalit says:
"Let me be born again as an animal rather than as a harijan (dalit). We face more humiliation than they," says Tetar Rishidev, a dalit from Mirzawaa village, in the district of Supaul.
Yes it is true, In India a cow's life is more valuable than the lives of thousand of dalits.
A few experiences of people from the news reports:

In Triveniganj, Dalits huddled together in a small group at the end of the bridge away from everyone else. They said rescuers were saving the upper castes and the rich first, leaving their people to suffer without food and clean water.
"We are 200 people on a roof for days. Two children fell in and drowned. No one is coming to help us," said Kishore Ram, 22, who got out on one of the few boats to visit his village.

Hearing about the flood, Prithvi Chand Baswan, a 38-year-old Dalit, rushed home from the neighboring state of Punjab where he works as a farm laborer, searching for his wife and six children, ages 3 to 12. Four miles (six kilometers) from home, he was stopped by flooding.
"People from the village say they are sheltering in the temple, but I can't get to them and they won't send a boat for a Dalit village," he said, holding his head in despair.

Officials tried to deny it but there lie was caught really easily.An official says:

"It's ridiculous. They are lying," he said, but he could not explain why only a single boat of Dalits had come in during all of Sunday afternoon even though they make up more than half the region's people.
On Monday, other government officials acknowledged there was a serious problem with Dalits being ignored, but said they were working to fix it.

You can read the reports here:
A.Even in flood, India's 'untouchables' last rescued

B.Flood victims face caste discrimination

Even after these incidences, people in India like to deny that caste system exist in India.Moreover they also deny that caste system is bad.Afterall this is the quality of Hindu Relegion, to stay in a self denial mode and consider yourself the supreme power of the world.

Shame on India:Part-4 -------- How Indian government deceives dalits

2009-10-21T20:28:00.001+05:30

Indian government deceives dalits over various issues.They deceive them in the matter of reservation,in providing them justice and in providing them security.
In this post i will tell how Indian government deceives dalits on the economic front.
The planning commission has a binding(owing to a 1970 amendment) that if in a year the development of sc/st's has not been sufficient they have to allocate extra money in next years budget for the same (and stop building those malls) according to the population percentage of SC/ST's.
We all know that SC/ST development has never been accomplished in any of the years, thus this money should be allocated every year.
In this years budget going by the calculations, it should have been SOMEWHERE AROUND 34000 crore.But the government has allocated only 12000 crore.A whopping 22000 crore less.
Thus eating up the money meant for SC/ST development and funding it for upper caste use(eg. spenditure on temples).
And this is not just the case of this year, it happens every year.
Here is a link which shows the entire details.
the worst case happened in 2007.The report says,
On 11th December 2007, a group of activists under the banner of National Campaign for Dalit Human Rights (NCDHR) were shouting slogans at Jantar Mantar (New Delhi) against the Government of India for non confirmation of Scheduled Caste Sub Plan (SCSP) commitments. The activists where waving a set of copies of bounced cheques amounting Rs. 20228 crores for the year 2007-08. The figures quoted in those bounced cheques as money denied to the dalits need to be studied further, but the issues involved are too serious to be neglected. A breach of promised entitlements, apathy on issues involving dalits, desultory efforts and the gross ignorance of the common people on the systemic betrayal that marginalized sections face at the policy level are the true faces of present day policies for the development of weaker sections of the society.
Even the planning commission agrees to it shamelessly(Link ).
Public commission itself also agrees to the fact that dalits are most marginalized,even after 62 years of independence,community in India.

Shame on India:Part-3 -------- Why India is in a state of denial over caste?

2009-10-21T18:07:00.002+05:30

India(including several netizens propogating false info that caste is dead in India) has always been in a state of denial over the caste discrimination issue.
India ,as a state, never accepted discrimination against dalits as a case of human rights violation.Why is this so?
Why India feel shy of accepting the truth in front of the world?
Well the answer is clear but the motives are not highlighted much.The answer is that India continues to be dominated by upper caste elites.
The motives are as follows:
If India accept it as a blatant abuse of human rights,India will have to be answerable to the whole world about the issue.They will have to submit annual reports about the progress done in the elimination of this heineous discrimination.They will have to submit the plans they have, to develop the dalit communities.
India will have to spend money on dalits which they spend entirely on upper castes( even if they have to break the constitution,Next post will show,how Indian government in this years budget,unconstitutionally,allocated 22000 crore rupees, meant for dalits' upliftment ,to other activities).
Now why should that be a problem for India?
India maintains that it has proper laws in place to counter the menace and they are even following the affirmative action principle in form of reservation.
Well in several of my previous posts,I have shown data related to these claims of India.
Even after a ban on manual scavenging in 1993,the first case was registered in 2009.India's two faces are evident by this law as manual scavengers work,till today,even in the railways which is run by Indian government.More than 80% of them are dalits(data from planning commission).
India will have to answer that to the world that why it doesn't follow laws when it comes to the dalit rights.
It will also have to answer the world as to why its judiciary is so much casteist?
Why the conviction rate in dalit atrocity act is less than 5% and why there are so much atrocity cases which are not registered by police(or registered in another act)?Why does Indian media downplays any act of atrocity?
As for reservation,India will have to answer to the whole world , as why it doesn't fill the dalit quota.out of 22.5% they have filled less than 10%.And why dalits are less in top class jobs then in low class jobs?
India will have to answer all these question, but this is not the bad part of it, the bad part is that they will have to actually start working towards the empowerment and betterment of dalits.
Now at the end of the post,once again i will like to point towards the caste based mentality of Indian educated elites.This is a link to the comments posted by several user in TOI on the article "UN set to treat caste as human rights violation".
As has been pointed out several times,by several intellects, Indian educated youth is using reservation as a tool to justify there casteist activities.They now attribute each and every caste based atrocity in colleges as the outcome of reservation.
I pity the intelligence of the souls who commented that the decision of U.N will lead to the extinction of reservation(it will in long term when discrimination will end).Instead it will reduce their share in the job market.How?
well right now Indian policy is, if you have 80 vacancies,declare you have 100 vacancies.
now take 10 SC/ST,20 OBC's and award rest 50 to the so called meritorious general class.
Later on claim that you couldn't find eligible candidate in the reserved category,so the seats are left open( and the people/media is so casteist that they immediately buy this argument,because they still wonder that how even those 10 got selected,because these castes have mediocre intelligence) while the truth is that they gave the seats to upper caste at the expense of SC/ST/OBC.
This will be stopped as India will have to submit the ratio to the world.

Shame on India:Part-2 -------- In India, dalits are not in purview of human rights

2009-10-20T18:13:00.000+05:30

Indian government has publicly, in many U.N conferences,stated that discrimination based on caste does not come under the purview of Human rights violation(It might shock a lot of people that according to India,untouchablity is not inhuman).It has always sighted it as its internal matter.

India's hypocrisy is further revealed from the fact , that as soon as the U.N recognized Racism as human right violation in 1965, India immediately amended its constitution to follow suit.It was done to remain on a moral/ spiritual high ground.They never cared about the dalits who were facing atrocities at an enormous scale(sc/sct prevention of atrocities came in 1969),instead they were arguing that casteism is not inhuman.

This indeed is not shocking as India(judiciary,bureaucracy and every major sector/post) continuesto be dominated by Brahminical forces.

India's position on the caste discrimination has been quite unstable.Renown journalist and senior Editor of TOI summarized this in his article How India flip-flopped over caste and race at the UN.
It notes :
In 1965, India proposed the historic amendment to introduce descent in the "Convention on Elimination of all forms of Racial Discrimination" or CERD. It cited its own experience with caste. K C Pant moved the amendment as a member of the Indian delegation and admitted that "certain groups, though of the same racial stock and ethnic origin as their fellow citizens, had for centuries been relegated by the caste system to a miserable and downtrodden condition".

- In 1996, India performed a somersault when it submitted its CERD report. It insisted that caste, though perpetuated through descent, was "not based on race" and therefore did not come under the Convention's purview. It freed itself of any "reporting obligation" on the situation of Dalits and tribals. It said it was prepared to provide information about them only "as a matter of courtesy". But the CERD panel maintained that descent "does not solely refer to race" and that the situation of Dalits and tribals "falls within scope of the Convention."

- At the 2001 Durban conference against racism, former Supreme Court judge K Ramaswamy, himself a Dalit, dissented from the Indian government position in his speech as a member of India's Human Rights Commission. "It is not so much the nomenclature of the form of discrimination that must engage our attention but the fact of its persistence that must cause concern," he said. He added that "the debate on whether race and caste are co-terminus or similar forms of discrimination is not the essence of the matter." Government representative Omar Abdullah contradicted him saying:

"We are firmly of the view that the issue of caste is not an appropriate subject for discussion at this conference."

- In 2002, just a year on from Durban, the CERD panel issued a "general recommendation" confirming its interpretation that descent included "discrimination based on forms of social stratification such as caste and analogous systems of inherited status, which nullify or impair their equal enjoyment of human rights."

- In 2009, India's state of self-denial suffered a body blow when the UN Human Rights Council issued draft principles and guidelines on discrimination based on work and descent and recognized caste as a factor. The draft said, "This type of discrimination is typically associated with the notion of purity and pollution and practices of untouchability and is deeply rooted in societies and cultures where this discrimination is practised."

Shame on India:Part-1 -------- Nepal ashamed India in durban

2009-10-20T17:13:00.006+05:30

India is a huge country with almost 1/6th of the world population residing in it.India has been a democracy for almost 62 years.Compare this with Nepal,a small country,and a democracy for almost one year.
Yet Nepal did something so brave that India should be ashamed to call itself a democratic country having a transparent system.
In recent U.N conference at durban , U.N recognized caste based discrimination as human right violation.This was indeed a slap on the face of upper caste dominated India(n government) which vehemently tried,like in many previous conferences, to keep away this issue.
Now, the UN body has made it clear that Caste and race implications are same — discrimination on the basis of one’s birth. The one big difference is that in India, it received social as well as legal and political backing for so long that people have become apathetic to it.
Just in April this year, the Indian government was gloating over what it thought was its diplomatic triumph when Geneva’s ‘World Conference on Racism’ did not decree that caste-based discrimination was to be equated with racism but the focus never really moved from the discrimination that the entrenched brahamanical powers in India are subjecting the vast mass of people to.
That a small state like Nepal is willing to face the global scrutiny over the matter of caste discrimination should have ashamed India(though i doubt that our upper caste people who presented the dossier supporting caste system,will feel ashamed as they can go down to any lows if it comes to uphold Brahminic supremacy).

Untouchables are not Hindus

2009-10-16T17:18:00.002+05:30

People nowadays try to mislead others,eg in this post a person is trying hard to say that caste system in India was followed some centuries ago.This is done in order to save hinduism from the shame that inhuman caste system brings to it.Though it is the naked truth that it continues till date.Dalits are till date not allowed entry in many temples and are treated as untouchables(this is today's news).It is highly unlikely that the person replying didn't knew that caste system is followed in almost every corner of India.
According to varna vyavastha,out of the four varnas,shudra is the lowest ones.But Shudras are not the untouchables.
There is another category known as 'avarna' ie the outcasts(or one without the varna).According to the various shastras, a hindu(rather say sanatan dharmi) is one who is born into one of the 4 varnas.And it is clearly written in many places that these outcasts/avarnas are not hindus/sanatan dharmi.
In scripture these 'avarnas' were also referred to as being 'mlechchas'(closest meaning is barbarians),and it is clearly said that they are out of the scope of Sanatana Dharma/Hinduism.
The mentality of the upper caste is still bad towards these people.In this post the person showed his casteist mentality,and you can find many such posts on internet.
This pratha(tradition) continues till date majorly because it is endorsed by major hindu leaders/priests/seers.In an interview the venerable Shankaracharya of Puri proposes the building of "special and separate low cost" swastik temples all over the country and in Nepal to allow reconverts from Christianity and Islam the right to worship according to Hindu rituals. Why the emphasis on "special and separate" temples? "To avoid embarrassing situations" – so says the Shankaracharya. The implication clearly is that the "high cost" temples for "higher castes" will not be open to what he still believes are "lower" or out of caste creatures.

Kanchi shankaracharya refused to eat food in jail unless it was cooked by a Brahmina.

"The Untouchables ARE NOT HINDUS!" So says THE SHANKARACHARYA OF PURI who is the top most seer of hinduism/Brahminism (India Express, April 4, 1989).

SHANKARACHARYA OF PURI, NIRANJAN DEV TEERTH, the great Spiritual leaders, gave an interview to the Kalyan monthly magazine. Extracts are given as follows:

Q: "Maharaj! if a Shudra acts righteously, can he become a Brahmin?"

A: "If the Shudra acts according to his code and keeps within the limit of Varnashrama he may become a Brahmin in the next birth - but never in the present."

Q: "Is the belief in the caste system essential?"

A: "Yes, it is very essential. There can be no PROGRESS without belief in caste system.

Q: "Maharaj! The change of caste depends on deeds and virtues."

A: "No, it depends on birth and not on deeds. Caste depends on birth, deeds cannot change it. This is an IRREFUTABLE TRUTH".

At the inaugurating of the Vishwa Hindu Parishad (RSS Branch) at Patna in April 1969, the Shankaracharya said:

"Untouchabitity is a part and parcel of Hindu social system, I shall cling to this belief even if they HANG ME. "

Naxalism:An Attempt to view the cause of the armed movement

2009-10-14T20:52:00.000+05:30

Naxalism:The term evolves from a village named naxalbari in west bengal.
In 1967 the small farmers of this village lead an armed movement against the landlords.y Charu Majumdar and Kanu Sanyal led the violent upsurge.
The Governments in India have,several times, been accused of state sponsored terrorism(two famous instances being 1984 anti sikh riots and 2002 godhra riots).Over 1 million minorities/dalits killings,sponsored by state, have happened since independence(minority killings,being a dalit).

Naxalism and caste based oppression :
Caste discrimination, other than the biased land and resource distribution, is one of the core reason of the upsurge of Naxalite movement.
The lack of land, and the negligence of Brahminic Indian governments/policies led these poor dalits/tribals closer to Naxal movement.The condition they have been made to live in is inhuman.No healthcare,roads,education these son of soils(oops only students abused in Australia are son of the soils) were left to lurch in darkness, when the entire Brahmin class was shouting slogans of India Shining.

Why Naxals took to arms instead of gandhian movement :
Well this Gandhian movement(as bad as the gandhi itself) has become a tool to blackmail governments.But governments willingly get black mailed if the protesters are upper castes(there are several protests done by dalits which Indian media reports as hindrances to traffic and common life, while upper caste protests are shown in full glory,).
Now they couldn't have used the Gandhian style.
The government led a brutal assault on Naxals in 1970, killing several peaceful dalits/tribals.
They also banned their literatur and books (right of expression?).So they had nothing but to resort to an armed movement.

Role of state sponsored terrorism in the Naxal Upsurge:

The Indian government meekly allowed the tribals/dalits to be exploited at the hands of uppercastes and landlords.The government of India also helped the goons to register fake cases against these poor illiterate tribals/dalits.
The Police used to kill these poor people in fake encounters,and claimed to be brave. Now when they have faced the real armed uprising , where is their bravery?Where is Ranvir Sena to kill poor tribals/dalits in naxal affected areas.
Now when they have seen the power of Naxal movement, they are admitting that there were wrong cases filed against the tribals/dalits and they were also ill treated at the hands of government servants(government withdraws over one lakh fake cases against tribals).
As i pointed out in a previous post The Brahminic/casteist judiciary also helped the uppercaste goons to have a free run over the dead bodies of these poor people.
All these combined forms of state sponsored terrorism,propelled these poor,peace loving people toward an armed movement.

Should Naxals be considered as terrorists:
I heard an intelligent guy saying on ndtv, that any act against the state is an act of terrorism.Does this mean that Bhagat Singh was a terrorist(That time India was a british state,and british also used to call bhagat singh a terrorist)?
It depends on how the history is written.If they achieve something concrete, then they will be termed as heroes,otherwise they will be terrorist(And the real Brahminical terrorist will laugh slyly).
As for the matter of killing,Naxals call it a war for freedom.And such things happen in war.Bhagat singh also killed general diar(a policeman of cource, you can term him cruel if you wish, so can naxals ).
And about the death of innocents,Bhagat singh threw a bomb in a court, surely there must have been some innocent casualties in that or in the kakori train loot.
But as i said casualties are part of war.If you are termed as hero or devil depends on the outcome of war.

Educational untouchability

2009-10-14T16:43:00.000+05:30

It has been emphasised time and again that the form of untouchability in India is taking a new form ie educational untouchability( though it existed pre independence).Dalit students are discouraged from attending schools , the dropout rate is as high as 94 %.
The government mid day meal program threw open the facts about caste system in India.There are thousands of news in which,either upper caste student refused to eat the food as it was cooked by a lower caste or lower caste students served food separately and asked to bring their own utensils.
Their are several reasons why the dropout is high, but the foremost being the discrimination faced by the students at the hand of the teachers( I have some personal experiences).Here is one such new from TOI(Indian national english daily).
It says
PARALAKHEMUNDI (Orissa): As many as 66 girls from N Jhalarsingh Kanyashram, a government-run school for SC/ST girls in Gajapati district, ran away from the hostel after three teachers allegedly made casteist taunts to them.
“You all belong to lower castes,” the triad would “always keep telling” them.
“They have inflicted unbearable torture and trauma on us. Even over a trifle thing, they make fun and remind us of our so-called low-caste background. It’s very very cruel. For long, we put up with the trauma, hoping things will improve someday. But nothing of that sort happened,” one of the girls said on condition of anonymity,
“Worse, they imposed a dress code on us and ordered a particular diet. For the past three weeks, Class X students haven’t got eggs in meals. It’s too much.,” she added.
The students walked a distance of about 25 km through Hatigada, Lathar, Libiriguda, Saralapadar, Rubudisingh, Alisingh, Paleri, Paika Antarada and reached Nuagarh to voice their problems before the block development officer (BDO), but in vain. The day being a second Saturday, the BDO’s office was closed. The girls then met zilla parishad member Labin Raita and samiti member Dalima Dalbehera.
“They were hungry so we arranged food for them before letting them go to their respective homes,” said Labin.
SC/ST welfare director R K Choudhury said, “We are aware of the development and will take necessary steps to get the girls back to school. We also take strong action against those found guilty.”
Gajapati Prakash Chandra Das Collector has deputed district welfare officer D Biswanath and BDO Nuagada Prasanna Sarangi to submit a report by Monday.
Earlier, a group of students of Ekalabya Abasika Bidyalaya at Chandragiri and Laxmipur Abasika Bidyalaya near Koinpur in Gajapati district walked out to protest against alleged mismanagement and misbehaviour of teaching staff.
Altogether there are 250 girls studying in the institution. Of them 238 live in the hostel. As many as 19 out of 21 in Class X and 47 out of 56 in Class IX have left for home.

Killing dalits is not a crime in India

2009-10-14T16:23:00.000+05:30

Indian courts time and again show their caste prejudices while delivering justice (justice by manu law).It is not surprising that from 1950-till date the conviction rate in cases having dalits as victims is only 2%.Had khairalanji not become a wide issue, i doubt if justice would have been delivered in that case(though partial justice done, out of 145 accused only 13 convicted).
In a recent case , a jehanabad(Bihar) trial court acquitted 10 accused in the Narayanpur massacre case in the district in which 11 Dalits were shot dead by the banned Ranvir Sena on February 10, 1999(Dalit massacre accused acquitted).It is very well known that Ranvir Sena men were rarely convicted in any of the crimes( always acquitted by Bihar's casteist courts).
The interested thing in this case is that in a similar case involving MCC( now CPI maoist) court gave death sentence to 3 people, 4 were already given death sentence, less than a month ago.
so what was different between these 2 cases.In the first one the victims were dalits, and killing dalits is not a crime.
In the second case the victims were upper caste bhumihars,thus the punishment had to be strict in order to set an example.
Now you know why there are so many naxalites in India

IIT,BHU,AIIMS:Institute of excelence in casteism(dalit student forced to eat excreta in BHU)

2009-10-14T15:57:00.000+05:30

IIT ,BHU, AIIMS are much revered institutes of excellence in India.The Indian upper castes takes pride in portraying them as world class institute(though only one IIT(kharagpur) ranks in top 500,AIIMS doesn't figure anywhere in world top university list).
Yes the are institue of excellence and also they are world class universities but not in field of modern education, rather in field of caste education.
An IT-BHU student was forced to eat excreata by his fellow Brahmin students(BHU student forced to eat excreata, another link to the story).He wrote in a mail:

A letter from a alumnus of IT BHU is placed for perusal..The nightmare he faced due to his caste is just inhuman.

From: Batch of 2002

Subject: Putting excreta in mouth and torturing an IIT-JEE selected Dalit student in IT-BHU

Sir, I did my B.tech. from IT-BHU (2002-2007). But my course was not of technology education but an extremely dirty and painful experience for being a Schedule Caste student. I was attacked by my batchmates mostly Brahmins. They tried to mentally paralyze me by torturing and using most abusive words regularly. I was also tortured by the teachers. When the case became extremely serious I complained to the Vice Chancellor ,BHU. An enquiry committee was set up but not a single action was ever taken.

The director of IT-BHU Mr. S.N.Upadhyay and the Dean , BHU Mr. V.K. Kumra deliberately suppressed the matter and pressurised me not to make any complaints further. My case is extremely serious but I have become absolutely helpless and diappointed . I seek your legal help and moral support to get justice- stern action against the culprits.

Regards,

R. Raman

also have a look at casteism in AIIMS hostels.

So much for Indian educated youth denying caste.

Religious conversion: The Truth

2009-10-14T15:19:00.000+05:30

The Hindutva brigade(should be better known as Brahmin brigade) is furious over the conversion issue.It is always highlighted that it is the tribals and dalits who are converting to christianity and thus damaging the culture of India(or Brahminism).
The fact is, before condemning the conversions, they should look into the reasons why the people are converting to other relegion.
Why is it that christian missionaries are able to lure them?
The answer is , not because of money or literacy, it is because of the self dignity factor.
As always brahminist are trying to show that these people have no brains(by saying that these people can easily be mislead to convert).If they are lured by missionaries , by promising a better future, why were not you able to keep them in your fold?It is because those tribals are untouchables for you and you never bothered about their plight.Now christian missionaries offer some land and cash to convert,i know it personally,have received an offer, and it is a very promising deal.Why shall i refuse it.what hinduism has given me,other than disrespect, for which i should stick to it?
As for forceful conversion goes, it was not the christian missionaries who did a forceful conversion, rather it was the hindutva brigade which converted these poor tribals back to hinduism (though hinduism has no conversion philosophy ,you have to be born a hind to be a hindu), by the sword(In the name of god?).
Christian missionaries shall also be blamed for promising equality and then not delivering it(Indian christian follow caste system).There are also reports that wine in served in different glasses to low caste christian than the upper caste ones.
Hindutva brigade is hell bent on taking us backward.They want us to go back to vedic age(And follow caste system at its best).They tend to forget one thing:
Change is the truth of life.If you find a system that is very good, doesn't mean that it shall not change, because in this world there will always be a thing called better.
Now it is in Hindu/Brahmins hand either to evolve or live in past glory.If they admit their mistakes(inhuman caste discrimination) and condemn it( which they never did) their religion will prosper.
Now it is in their hand to go either the christian way(admit mistakes,eg. regarding witchcraft and science and evolve) or the Islam way(just mug the quran and do not wish to change).

Discrimination: the core of hinduism

2009-10-12T19:48:00.001+05:30

Discrimination based on caste and race is the core of hinduism.Discrimination(based on caste and race) can be observed in almost every single story of Hinduism.It was also always justified in the stories to give undue advantage to the Devatas/Brahmins in the hinduism stories.
One such example is the story of 'samundra manthan'.In this story, the gods (Vishnu,Shiva,Brahma) convinced devatas and asuras to do a samundra manthan together.Asuras were reluctant but they were assured by the gods themselves , that whatever comes out of the manthan will be distributed evenly between devatas and asuras.
But as proven by many stories, the lie telling gods didn't adhere to there promise.Following are the items that came out of the samundra manthan, also mentioned is who got them
First thing to come out was 'Halahal' a deadly poison, which threatened the existense of life on earth.it was drank by lord Shiva in order to save the world.other things were

Lakshmi, the Goddess of Fortune and Wealth - Married Vishnu's
Kaustubha, the most valuable jewel in the world - Became the glory of Vishnu's throat
Parijat, the divine flowering tree with blossoms that never fade or wilt - went to heaven
Varuni, goddess and creator of alcohol - became the wife of varuna devata
Dhanvantari, the doctor - brought the amrit with him and went to heaven
Chandra, the moon - became the glory of shiva's head
Kamadhenu, the wish-granting divine cow - went to heaven,and was presented to saptarishi
Kalpavriksha, the wish-granting tree -went to heaven
Airavata, the elephant of Indra - went to heaven, later to be known as the vahan of indra
Apsaras, various divine nymphs like Rambha, Menaka, Punjikasthala, etc. - went to heaven
Uchhaishravas, the divine 7-headed horse - Bali(king of asuras) took possesion, but later became the vehicle of Indra
Sharanga, the bow of Vishnu : went to vishnu
Shankha Vishnu's conch : went to vishnu
Amrita the nectar of immortality. :Vishnu took mohini roop to deceive asuras and whole of it was consumed by devatas

Thus the lie telling , deceiving gods took away the rightfull ownership of asuras over these 14 most precious things.
Hindu Gods had only one purpose that is to serve the interest of Brahminas.They did it by hook or by crook.After themselves following the path of inequality and injustice, they always depicted asuras as evils(for unknown sins,or may be there sin was that they were not born as brahmins/upper castes) and the stories as the victory of good over evil.

Is this not a waste of tax payers money

2009-10-12T19:26:00.000+05:30

The Karnataka chief minister has announced a contribution of Rs 10 crore for the Mantralaya Guru Raghavendra Mutt(link).
When lakhs of poorest of poor people have been affected by the flood, yedurappa choose to provide 10 crore rupees to a mutt in Andhra.How could he waste karnatka's money for A.P?
Has he announced this help for poor people it would have made sense, but a Brahminic mutt and a Brahminic priest is much more important than the lives of lakhs of poors isn't it?

Hindu Acharyas : shame on the face of Humanity

2009-10-12T19:18:00.001+05:30

It is said that,
The captain shall abandon the ship last.
But for Hindu Acharyas/Brahmins,
The captain shall be saved even at the cost of thousands of lives.
Mantralaya Guru Raghavendra Mutt(Andhra Pradesh) pontiff Swamy Suyateendra Acharya, preferred to leave his thousands of devotees in the grasp of death(We were witnessing jala pralaya).
He further argues that it was done in accordance with vedas.Well i never doubted the fact that vedas are written only to uphold the brahmin supremacy.He says that "Body first, religion later. This is what the Vedas also say".Yes i agree with that, but here it was not relegion but the sense of self righteousness and the sense of duty towards your devotees that should have guided the swamy.But what can be said, a brahmin is comparable to god and he must be saved.
A further argument given by him is that he had to perform a 'Puja' which hasn't been stopped in centuries.As if the Puja was not done, the hell would have broken loose.
Any way it is Brahminic principal that let thousands die,(eg they used to kill dalits for touching them) but there dharma shall remain pure.

Vote Bank : A derogatory term for democracy

2009-10-12T18:33:00.000+05:30

Vote bank is the most derogatory term to be used in a democracy.everybody is free to excercise his/her vote and he could vote for any candidate who fulfills/promise to fulfill his/her needs.
But the Brahminic media and people are time and again using this term to show that the people voting in India are fools.Yes the term does not mean that politicians are playing with us, it just means that a large chunk of people are fools.
Now why such generalization?
This is because that these people are low caste/minority(have you ever heard of Brahmin vote bank? vote bank is either dalit or muslim).Now Brahminic upper caste was never in favor of a democracy.This is because if a democracy comes into power , they will have to share some(if not all) privileges with stinky untouchables and barbaric muslims.
So if these people don't vote for the Brahminic interests they are termed vote banks,ie crowds without any brain.
When Dr. B.R.Ambedkar announced that, from now on the king will come out of the ballot box instead of mother's womb, these Brahminic people demanded that only graduates be allowed to vote.Why so?
There would be at max 100 dalit graduates at that time in country.So the majority will always be theirs.
As for the term vote bank,
ramchandra guha quoting from 'The Social System of a Mysore Village' by M.N.Srinivas to explain how the term 'vote bank' was born. in the next paragraph he asks- how does this description hold up 50 years later?

We still use the term coined by Srinivas; however, we mostly mean it now to capture a solidarity that is horizontal rather than vertical. “Vote bank” is not what a single patron commands; rather it denotes a collective political preference exercised by a particular interest group. In India, this interest is defined principally by primordial identity — of caste or religion or language.

check how the definition of the term has been twisted: 50 years ago, going by srinivas' and his effusive admirer guha's formulation, dalits and other lower castes and the minorities were the vote banks. 50 years later, dalits and other lower castes and minorities are still the vote banks. the definition has changed, but it still fits the same social groups. the definition has been changed to still fit the same social groups?

Does that means Brahmins are not vote banks?They are , but they are not termed as one because they are intelligent/meritorious beings.Brahmins, or for that matter any caste in India, still votes along the caste lines.
This was proven in last U.P legislation elections.Mayawati fielded a total of 25% Brahmin candidates, and the same Brahmins who hated her , helped her gain the clear majority in the elections.
In this country , every term which means brainless or is derogatory is imposed on dalits/minorities.And terms like brain drain( working as useless call centre employees with no innovation) , meritorious etc. are attached to the upper castes.

Dalits are there to die

2009-10-11T18:16:00.000+05:30

well first a few lines of suresh albela:
cigarette has the warning against smoking but bidi doesn't have it.cigarette is smoked by wealthy and rich and bidi by poor people.Kyunki
Amir hota hai duniya mein kuch karne ke liye,
garib to paida hi hota hai marne ke liye

well here is a reoprt from The hindu(Attack on Dalits triggers all-round protests ), it says
Marketing Minister M. Mareppa has demanded that the government take stern action against those responsible for attack on Dalits in Pottilanka village in Kadiyam mandal of East Godavari district. Reacting to the incident, Mr. Mareppa said it was unfortunate that Dalits and those belonging to the weaker sections were still suffering at the hands of the influential persons in the society. Even before people could forget the incidents in Karamchedu, Neerukonda and Tsundur, the latest incident has only showed the insecurity faced by Dalits, he added.
Compensation sought Meanwhile, the Committee Against Caste Discrimination demanded stringent action under the SC, ST Atrocities (prevention)Act against persons belonging to upper castes for the fatal attack on a Dalit, Iripandu, of Pottilanka, in East Godvari district.
John Wesley, general secretary, in a statement issued here wanted Chief Minister Y.S. Rajasekhara Reddy to visit the village and initiate suitable steps. He demanded suspension of DSP for his alleged ‘irresponsible’ behaviour, protection to the seriously injured Dalits and payment of compensation of Rs.5 lakh to the victim’s family and Rs.3 lakh to the seriously injured.
According to the statement, the attack was a sequel to Dalits questioning caste discrimination allegedly taking place in local hotels.
Dalit Stree Shakti, an organisation working for Dalit women empowerment, has demanded that the government set up special court to try all cases of atrocities on Dalits in East Godavari district in the last two years.
Convenor of the organisation Jhansi Geddam in a press note said that during a fact-finding visit to Pottilanka village in Kadiyam mandal of East Godavari district, the victims said people belonging to a dominant caste had led the attack to terrorise the Dalits.

Well for Indian( manuwadi media) it was not a news and no attempt were/are ever/being made to find the culprits.

Supreme court of Manu laws

2009-10-11T17:18:00.001+05:30

Indian Apex court(Supreme court of India) seems to be following The law of manu rather then the Indian constitution.
It seems that The supreme court has went so far in their beliefs that they even forget what to say and what not to say.
Yes I am talking about the mayawati statue case.
According to law(IPC) the PIL should have been rejected at the very first hearing(or before that), but manu laws required SC's intervention.Another Bench , which i think was more interested in IPC, rather than manu laws, rejected the PIL on 9th of july(SC refuses to stay Mayawati's statue installations).
Also in a previous post i pointed out that its not the park or money which is bothering Brahminic media/courts/people, rather it is the statues of low caste leaders.This has been proven by the SC verdict on one of the park case(SC says yes to Maya's eco park without statues).Brahminical media didn't even bother to show this news, as it may have indicated their agenda, that parks w/o statues are fine.
SC is acting like a fasical institution.This especially happens in cases of minorities and dalits.Supreme court is hell bent on overriding the law to prove its(and brahminical) superiority.SC observes:
suppose today the legislature decides that 80 per cent of budgetary allocation should be spent on such works of memorials and statues, (then) is it not justiciable"?(SC raps Mayawati over memorial construction)
Well SC forgot that yes a legislation can do that. they can allocate 80% of money to statues,and still SC can not intervene in that because it is not in purview of rights of SC.So who should intervene in such matter??
It should be central government.They should first use article 256 and 257 of IPC, if that does not work out than article 355 should be used and as a last resort, on state governor's recommendation article 356 should be used and president rule should be imposed in the state.
SC has gone to such lows as it is now threatening the state government(Statues or govt? SC leaves it to Maya).By which right SC is trying to direct central govt. to excercise article 356, that too w/o first using article 256,257,355?Has supreme court assumed itself to be the governor of the state of U.P?
As for contempt of court goes, it is still to be proven if the state government did actually not followed the court's order(manuvadi media is trying to project as if contempt of court has been proven).And even if it is proven, based on one contempt of court offence , central government can not even excercise article 256/257, let alone article 356.(there have to be several contempt orders than only article 256/257 will come into picture).
Now as per SC observation,if tomorrow legislation says that if SC does this will we let it happen, will that be correct?
it will tear apart the system(or may be not as this could be an exception,and i believe it is, because the government in question is run by Mayawati).

Ramayana:untold truths/deliberately hidden truths

2009-10-09T19:24:00.000+05:30

Here are few facts about Rama 'the avataar of lord Vishnu'.

Rama was cruel to lower caste:

Shambuka was slain (by Rama) because he was making penance which was forbidden to him by Vedas as he was a "Shudra". (Uttara Kandam, Chapter 76). Looking at his hand Rama said the Sanskrit slogan "Oh right hand, you kill this Asche Shudra unhesitatingly as killing this Shudra is the only way to get back the life of the deceased Brahmin boy.
Are you not one of the limbs of Rama?" (Valmiki Ramayanam)

Contrary to what is shown, Rama was non vegeterian:

When "god" Rama was told to go to the forest, he mournfully revealed to his mother: It has been ordained that I have to lose the kingdom, forego the princely comforts and the tasty MEAT-DISHES. (Ayothia Kandam, 20 Chapter).

Did Rama Respected his father:

Rama called his father "a FOOL, an IDIOT", mentally challenged. (Ayodhya Kandam, 53 rd Chapter).

Rama followed caste system,did not believe in women and was a brahmin Appeaser:

While telling lakshmana about the duties of a king

"Women should not be trusted" and that "Secrets should not be confided even to the wife". (Ayodhya Kandam, Chapter 100).Also he puts vedas,brahmins at top in the same chapter.

Kukuvavathy, sister-in-law of Rama, said to him - "Oh Elder! How you love Sita more than you love yourself! Come with me and see what really is in your lovely wife's heart. Still she could not forget that fellow Ravan. Drawing a picture of Ravan on a hand-fan and pressing it closely to her bosom. She is lying on your bed with eyes closed thinking on and rejoicing at Ravan's glories. Rama sighed and went out to Sita's house. There she was found sleeping pressing to her breast the hand-fan on which Ravan's picture was drawn. (This is found in pages 199, 200 of the Bengali Ramayana written by Mrs. Chandravathi).

Dr. Charles claims that Ramayana contains much pornographic material and cannot be read in public. He gives the following examples: Ravana's description of Sita's beauty which is lewdly detailed (refer to C.R. Srinivasalyengar's translation of Aranya Kandam - chapter 46).
In Kiskind Kandam, Rama explains to Lakshmana of his sexual experience with Sita. According to Ramayana, the Aryans (Brahmins) used to drink liquor (nine different kinds), eat meat, marry many wives and prostitution was an accepted way of life amongst the priests and gods.
Ramayana also recounts the "story of King Dasharatha who, in order to have a baby son, made a big sacrifice (yaham) of sheep, cattle, horses, birds and snakes.By this means, the King was able to have his sons - (Bala Kandam, Chapter 14. For more details on yaham, refer to the book "Gnana Surian", published by Kudi Arasu Press).

Calling the Brahmin Bluff

2009-10-09T17:46:00.003+05:30

Nowadays Brahimns have adopted a new political stand.They are trying to portray that it was/are never/not them who propogated the caste system.
They ar being victimised and atrocities are being carried out on them(watch here).Even in this video they quote they have become a minority, as if they were majority once.And how does becoming a minority equates to opperession??
Also the agenda is that it was majorly OBC's who carried out the brutality on SC/ST.It was never the upper castes, as if i am running Ranbir Sena(calling the obc bluff).
Well here are some actual facts. out of 120 villages(57 in Bihar 63 in U.P)

caste : Population Land Holdings

upper caste: 15%      40%
Backward Agricultural class(BAC) : 34%   35%
OBC : 13%    5%

SC : 25% 3%

In this paper villages are categorised according to the dominant caste i.e., the caste group which owns the majority of land. The dominant caste is either from an upper caste or a lower backward caste. All else equal, lower caste water buyers have agricultural yields which are 45% higher if they reside in a village where water sellers are of the same caste compared to when they are not. This finding points to an example of when culture (the caste system) directly affects the efficiency of markets. The study provides concrete empirical evidence of when social identity impacts very simple trading relationships.

Thus this paper clearly shows who is responsible for the atrocities on dalits.

Who owns India

2009-10-09T12:52:00.001+05:30

Nowadays too much people claim their right in India.Without ever recognizing that this country never was theirs.
How can Dalits ask their right if India is the sole property of upper castes.How did they believe that the apex court, though legally it was out of their juridiction, will allow monuments to be built for dalit leaders.
Well dalits represent 9-10 % of the working class( though the reservation is of 22.5%) , and they are only responsible for the non-achievements of India.90% workforce of India is very meritorious but because of these 10% the psu's are going down. that too when major proportion of these 9-10% work as 3rd and 4th class workers.
Untill now their have been only four dalit judges out of 145 in the apex court(reference:http://www.indianexpress.com/ie/daily/20000617/profile.htm).
Its not only in judge appointments but the caste bias is excercised by the apex court in delivering justice also.Here is a link to a MA thesis done by Shyam Sriram.
Some of the excerpts:
Using a random sample of cases dealing with caste reservations between 1950 and 2005, I find an overwhelming support for the institutional responsibility hypothesis and that across bench sizes, Non-Brahmin justices are much more likely to be assigned to cases involving caste reservations than Brahmin justices.
analysis of the background of all justices (from 1950 to 2000) was important. he finds out:

TOTAL NUMBER OF ALL JUSTICES (INCLUDING CHIEF JUSTICES) = 166 (From 1950 to 2000)
-Percentage Hindu: 81% [Brahmins – 56.6%; Non-Brahmins – 43.4%]
-Percentage Muslim: 11%
-Percentage Christian: 4.4%
-Percentage Other Religions [Sikh, Parsi/Zoroasterian & Buddhist]: 4.4%

the total number of employees in all kinds of public sector enterprises (central and states-owned enterprises, banks, departmental undertakings) has also come down from around 61 lakhs in 1990 to around 58 lakhs today. professor sukhadeo thorat had once remarked that dalit employment in public sector enterprises wouldn't be more than 5%. i don't think it is as high as 5%.
here is an observation of sc/st workforce of 1989 in public sector enterprises and public sector banks
out of 26 lakh employees only 58000 sc/st?
That is 2.25 % .dalits should be happy that even though they are ther only to serve as slaves they have been provided 2.25% job share.
So what if it is 10 times lesser then the reservation.

Here see this data and know that dalit are only suitable for sweeper jobs.
I think we all shall give something to the brahmins/uppercaste for their generosity in providing us so many oppurtunities by sacrificing their meritorious brothers(as a reward we shall kick them out to a land they care so much about ie Somalia)

would you say this is not a castiest comment

2009-10-09T12:31:00.001+05:30

http://www.lordraj.com/2009/07/bitch-has-gone-crazy-mayawati.html
Just check out the link. the writer desperately tries to defend his derogatory language but it is quite clear how castiest this guy is.

Rahul Gandhi : A born leader

2009-10-09T12:10:00.001+05:30

Rahul Gandhi has all the qualities in him to become the prime minister of India.First and foremost being the hierarchy he comes from.Who other then him has the lineage of a great kashmiri pundit(Brahmin) and whose family went on to give India 3 prime ministers,be more suitable to become prime minister.
Mayawati was being a fool in thinking that she could be the Prime minister of India.How could a dalit,woman,ugly looking,slum borne,non english be the prime minister of india.
Here is a link which shows how great a leader he is
http://timesofindia.indiatimes.com/articleshow/5099167.cms
all the comments also show that whatever Rahul speaks is not political but from the heart.I was a fool in thinking he was specially picking dalit houses to garner dalit support in U.P.
All he was doing was picking up poorest of poors houses to stay in them.These people have no privacy and are the public property of India.They can be exploited and Rahul can enter their houses whenever he wishes with entire media/camera crews.
All you have to do is fit generators to get power supply and sleep in 'machchardanis'.This is such a great favor.how else will these people expect to see an entire day/night w/o a power cut.Their are grand images available on net of these pleasing sites(aakhir kabhi kabhi hi prabhu garib daliton ko apne darshan pradaan kar kritaarth karte hain).
In the end i will like to say Rahul is truly an avataar of lord vishnu( because it was vishnu's job to trick/cheat poor dalit/untouchable people for the advantage of brahmins/devathas).

Is caste dead in cities of india and in the mind of urban youth??

2009-10-06T19:01:00.000+05:30

Nowadays i read a lot of comments/posts/blogs by overwhelmingly large number of Indians(mostly upper caste) trying to defend the caste system.
This is generally done in a way, so as to convince a firangis (in most cases) , that caste system is dying/already dead in India. they say that in Indian cities now caste is non existent.
Despite all this they do not want to concede that caste system is a bad tradition of Hindu Religion.
They will always defend it by saying that it was a very good and noble system in which castes were allocated by work and not merely by birth.They try to twist all the written shlokas in shastras so as to say that see didnt i say it was by work, though it clearly means that it is by birth( from purusasukta to geeta and lets not forget manusmriti).

Let me give explanation for both:-
Is caste dead in cities:-
The answer is no.The only difference between cities and villages is that in cities, due to law, not much people tend to practice it in open.But sometime if they don't know of what caste you belong to you can easily see the hatred. here are few examples:-

1) When i was in school/college my friends used to use 'chamaar' ( lowest most caste/untouchables) as a slang.When i pointed it out to one of my friend that i also belong to the same caste, one wise friend of mine tried to convince me that i shall not be offended by the use of this word as a slang.because this word is now used as a slang and not refers to a community while being used.
my question: Can i use the word 'Rama' or 'Hindu' as a slang?

2)Even today the 'mohallas' in indian cities(except metro ones) are caste based. you can easily see the concentration of dalit caste will be high in a particular 'mohalla' and upper caste people will not be willing to buy property in that particular area.
In my city the the most dalit population lives in a mohalla named 'Ravidas Nagar'. but nobody calls it Ravidas nagar, instead it is known as chamar peda(ie place where chamaars live).

3)In recent Shiney Ahuja case here is what the defence lawyer argued in front of whole court:

the victim of the alleged rape belongs to a lower caste, which is “aggressive” in nature. During a hearing on the actor’s bail plea filed before a sessions court, lawyer Shrikant Shivde contented that Shiney hails from a “respectable” family and was wrongly implicated in the case.

Elaborating his version of “consensual sex”, Shivde argued that if Ahuja had tried to rape the victim, she could have “definitely” resisted. “She belongs to a lower caste, which is aggressive by nature, and she wouldn’t have submitted herself so easily. They are known for being aggressive,” Shivde said.

And it was really shocking that the prosecution or the judge didn't object to this.They all seeems to be agreeing with this argument.

4)In this country a rape case on a woman(i don't remember the case name but i think it was bhanvari devi case) was rejected by the apex court with following observation:

The men being accused belong to a high caste and the victim is from a low caste.It is highly unlikely that these men will rape the woman as they consider it sin even to touch people belonging to her caste.

5)Their are around 10 honor killings per day in India in the name of caste.

Is it out of the mind of urban people:-
So many people say that how bad the caste system is(currently).But while saying this they will always add that it was much noble and a very good system started by our ancients which later got deformed.This is same as "aparthied/slavery was a good/noble system based on work, slaves got to do the menial work thats it.Also their are wrong theories being floated that it was invented by the british for their divide and rule policy(who could divide an already fragmented society??).
Now my point is if you do not admit that it is/was a bad tradition, you are not against it.There are so many theories as to keep caste system alive, just reform it, as it is the core of hinduism.It says lets give a teacher a status of Brahmin, soldier of kshatriya, businessmen of vaishya, and others as shudras.
This is the worst theory, what about the dignity of labour.How come a teacher is superior then a soldier or a paesant.

Caste system was always based on birth and never on profession.Here are some historical evidences:-

1) If it was based on karma, why does Rama(supposedly the god himself) killed a shudra named Shambok for following/reading vedic rituals.

2) Why is parshurama known/referred as a Brahmina and not a kshatriya.

3) Ravana was a Brahmin and not shudra/kshatriya and all.

4)Krishna tells Arjuna that being a kshatriya its his Dharma to fight war.Not Because he is fighting a war he is a kshatriya.

This post has become too big, so i will try to put other fallacies of hindu religion on caste discrimination in another post.But i think all the above examples provide ample proof that it was always based on birth and not on karma as falsely propogated nowadays.
Also Castiesm is very much alive in India and in the minds of urban youth.

The two faces of Indian media towards corruption.

2009-10-06T18:17:00.001+05:30

This Post will try to throw some light on the two faces (both being brahminic) of Indian media.
Supposedly Indian media is very much concerned about the waste of public money by the politicos.But wait a sec, this is only if the politician in question is Mayawati.

After the sad demise of YSR, Andhra CM, talks are high that his son Jagmohan be made CM(dynasty??).Here are some facts

Ahmed ali shaik of ibn says:

Jagan started a power plant in Karnataka in June 2001 with an investment of about Rs.30 crore. Jagan claimed that the plant became almost operational even before his father became chief minister in May 2004. But his career took an upward turn after YSR became the Chief Minister. Jagan floated several subsidiary companies like Caramel Asia, Raghuram Cements, Jagathi Publications and Indira Television. Whenever he needed money, he floated a subsidiary company; allocated shares of that company at a premium to big corporates and raised several hundred crores.
In a very short time, he achieved what others failed to achieve in over three decades. He started a Telugu newspaper and from the day one itself he had 24 editions and is now reportedly selling over one million copies daily. On Feb.24, he also launched a 24-hour Telugu news channel. In less than four years, he has set up businesses in many states in the country and operates in energy, infrastructure, real estate, cement, media and other sectors. Presently, all his businesses put together are worth nearly Rs.20, 000 crore.

As observed, the property is a whopping 20 thousand crore.

Now when Jaganmohan was growing by leaps and bounds, liberal Indian media(Brahminic, YSR was a Brahmin who converted to christianity) was busy running prime time news on how mayawati was wasting, in their view, a few hundred crores of public money on public parks which in her view were for the public good. you've every right to dispute her idea of public good, but consider a couple of issues first: everything that mayawati spent would be checked and rechecked by publicly appointed auditors and her government would have to account for every paisa. and the public will reject her in the next elections if their idea of public good doesn't match hers. two, if the nregs which focuses on creating work, which does not result in any assets(all which is done in nregs is , dig a spot then fill it next day, why are mayawati's parks, which also provide employment and create real assets (unlike the nregs), less so?

coming back to jaganmohan reddy, ali also notices the media's disinterest in him:

You may be surprised as to how this story of unprecedented success was never reported by any of the business newspapers and channels in the last few years. Surprisingly, this young gentleman never wanted publicity for his success. Infact, he was never accessible to the media. He never spoke to the media about his business plans nor did he make his achievements public.

well,The same Indian media which opens up all of its arsenal against mayawati at every action of hers. but jaganmohan reddy was using the chair of his father, to grow his business using public funds, (most of his corporate investors were getting huge contracts from the state government for the irrigation projects, on which nearly 50,000 crores have been spent in the last five years, and all of them has been declared as failure after recent flood) all this while, building a 20,000 crore empire- how could the media have missed it?

and now the congress workers are protesting as public to show that how badly the public want jaganmohan reddy as chief minister.

most of the media too is busy in building a hypothetical case for jaganmohan as rightful cm.
This case could also very well be compared to the Buta Singh and his son's case.
the brahminical media is running after Buta/his son for few crore rupees.while they all are very happy to look the other way in jagmohan's case(20000 crore).

Is Mayawati wrong in building statues/Parks??

2009-07-30T16:42:00.001+05:30

Yes,she is,because she is a dalit and worst she is building the statues of dalit leaders and naming the parks after the dalit leaders.
Other then this there is nothing wrong in building parks and statues.Has she built the statues of Gandhi instead of Dr. B.R. Ambedkar , or temples instead of park there would have been no wastage of funds there.
This is the country where 20% of the entire country's land belongs to temples and religious matths/ashrams of hindus.
This is the same country where a chief minister(yedurappa in karnataka) donates 80 crore rupees to temples in the state budget so that the rain gods will be embrace the state with there grace.
This is the same country wher a M.P c.m buys a jet plane from state funds.
This is the same country where 9/10 monuments are named after staunch casteist hindus (namely nehru,gandhi,swami vivekananda,dayananda etc.).
This is the same country where government ,in its budget,allocates money for temples.
This is the same country where a party calls for the building of a ram temple,by demolishing a national heritage( Babri masjid), and becomes the most powerful Party of the nation.
But all that is not wrong and contributes to the development of the country.As the country and its resources are the heritage of upper caste hindus , only the statues and parks that are of their leaders and are named after them can contribute to the development of nation/invoke national pride into the people of India.

Well as for as waste of funds matter.It seems our media as well as critcs of Mayawati have'nt read civics,which says:-
It is the duty of a democratically elected government to build parks for the general public. Also it is the duty of a democratic government to honour National/Regional leaders.
Mayawati did not build these parks for her personal use, they had been built as public property. the only thing Hurting castiest hindus is that , the statues/parks have the statues/names of dalit leaders.

finally to those who say that mayawati is doing bad governance or she is taking U.P backwards, i suggest they read the development reports of uttar pradesh.
Also if there is any problem in U.P its because of the unwillingness of central government(castiest ) to help Mayawati government.
Mayawati demanded a package of 80000 crore for the drought affected bundelkhand area early last year.They refused/constatntly refusing the aid.Now Rahul gandhi is trying to take credit as if Mayawati was ignorant about the plight of bundelkhand and Rahul wants to help them by asking for special relief package.Though he conviniently forgot that the area is affected from drought from past 4 years,and centre didnt listen to the repeated pleas of U.P government to provide aid to this region.

It is not Mayawati who is the cause of the backwardness of U.P its the castiest centeral government and the U.P governments that preceded Mayawati.
And as for critics not gathering ample information before criticizing Mayawati, I dont expect much from them as most of them are upper caste/castiest hindus, and they have time and again proven (eg. in reservation debates) that they just want to bash dalits/dalit leaders/policies helping dalits , without doing proper research.

Gandhi a hypocrite Vs Dr. B.R.Ambedkar

2009-07-30T15:18:00.000+05:30

M.K Gandhi,a great political mind,but a hypocrite to the core.
Dr. B.R Ambedkar ,Not too great a politician,but a man of his word.

This blog focuses on comparison b/w gandhi and Dr. B.R. Ambedkar.Gandhi was a self proclaimed leader of dalits , Ambedkar was/is considered a leader/god by dalits.
Gandhi was a staunch hindu,and supporter of varna system.he himself quoted that abandonement of caste system will be a huge loss of culture to India.
He gave a derogatory name 'harijans'(meaning orphans and is banned by indian constitution) to dalits.he used untouchability as a weapon in his armory to proclaim himself as a human rights leader,though he never tried(infact opposed) to achieve equal social status for same.
Here is a point by point difference in Gandhi and Dr. B.R. Ambedkar:-
1) Gandhi was from rich modhi baniya community, Ambedkar from poor mahar ati shudra community.
2) Gandhi took 10 minutes to reach his fathers dead body from his room to his fathers room, Ambedkar took 20 hrs to reach his dying father from Baroda to Mumbai.
4) Gandhi was Matric barrister (No Degree, like diploma of today) while Ambedkar was Doctorate barrister (eight degrees).
5) Gandhi served as major in South African Army before practicing Law in SA, Ambedkar taught as professor in Sydneham College before practicing Law in Mumbai.
6) Gandhi wrote “My experiments with truth”, Ambedkar’s writings are still being published in 28 volumes. They say 42 volumes will not be enough.
7) Gandhi had Birlas & Goenkas with him to give monetary support for his movement. Ambedkar had only Pawar & Naval Bhetna to give him loan for purchasing books.
8) Gandhi built ashram for khadi gram udyog, Ambedkar built house for keeping books and built colleges for dalits.
9) Gandhi practiced indriya control (as written in his bio), Ambedkar married second time for health reason.
10) Gandhi did not advocate reservation for OBC/women, Ambedkar resigned from ministry for OBC/women reservation.
11) Gandhi is not responsible for partition . Tilak and Jinah had passed this resolution in 1917 itself. Ambedkar did not divide India into caste , it is done through texts like Manusmriti, Purush Sukta, Tatriya Brahman etc.
12) Gandhi was killed by circumcisioned Nathuram Godse , Ambedkar died in sleep (debate).
13) Gandhi was fond of spinning cotton, Ambedkar was fond of reading Books.
14) Gandhi claimed to be leader of harijans(word should not be used) and showed 2 telegrams in 2nd round table conference, Ambedkar did not claim to be leader of harijans but showed thousand telegrams in the same meeting.
15) Gandhi refused to give equal human status to Shudras and advocated 4 varna (vertical) system, Ambedkar committed his life for equal human status to Shudras and asked Gandhi if he can give the same 4 varna (horizontal) system. Gandhi denied.
16) Gandhi described Shudras as harijans (Children of God) but did not describe upper caste as children of whom. Ambedkar said that calling Shudras as harijans means the same and thus in our constitution banned the use of the word as being derogatory.
17) Gandhi could do all work with help of many prominent leaders and moneyed people, Ambedkar did all things single-handedly.
18) Gandhi never fought election. Ambedkar lost lok sabha election to 7th pass congress candidate But he won Rajya Sabha election from Jasor & Khulna dist of Bengal, and because of which these districts were given to bangle desh considering the prople of this places as defectors to congress.
19) Gandhi went on fast to death in Poona against empowerment of so called his harijans. Ambedkar in reluctance fearing death of many dalits in event of a backlash,which had already started(research about caste riots and killing of dalits in 1932), signed the Poona pact and saved his life.

A take on the equality view of ANTI-RESERVATIONIST(read anti sc/st's or upper castes)

2009-07-16T19:47:00.001+05:30

Here goes my first post on the famed blogging domain of internet.
I am here to take up some issues regarding the oppression of certain communities(read dalits) and to report some of the atrocities on them(which the upper caste dominated indian media, doesn't even think of worth reporting).
my sole purpose is to try to help these people achieve justice.
In my first post i am taking up the issue of equality(not in the literal terms but in the terms propagated by casteist Indian media and the anti reservationist people).

Well from what i have read on the so many blogs on internet, as well as what i have learnt from so many debates shown on television, there view is that in India we should have considered everyone equal right from the begining of our independence( or atleast after 10 years of reservation).we could have provided the sc/st folks money as well as coaching to make them competent(dull book worms who would claim to be meritorious based on rote memorization skills , and without any innovative thinking).
Well here the use of term considering equal is flawed.why??
Well the upper caste people supperessed these communities for thousands of years(not a thing of past , even continuing today), and one fine day when the country was to be shown to the outer world as one of the democracy which upholds the human rights, they came out with the word equality.
But what did these people (being in power) did for these people??
was after independence the resources (read land or small scale business) distributed equally??
or for the so called merit supporters was it distributed according to ones ability to cultivate land??
so instead of distributing the resources equally( which should have been done in a socialistic/communistic way) they came up with just a word equally.
so in this way all these upper caste people got a 100 % reservation over countries assets/resources (as pre independence everything belonged to them only).
so why so much hoopla about some 49.5 % reservation now??
That too when this reservation doesn't even take in account all the possible resources.

Then all these people who say that why should they pay for the sins for their forefathers(mind you subconciously they also discriminate , will elaborate on that in a different post) , let them answer a question of mine.
All the protesters were saying that they are concerned about the future generation of theirs( read upper caste's).suppose i get the dictatorship of india and i take every right away from them,including property,education,worship everything . now after two generations ( mind you i am taking only two generations in account not 3-5 thousands of years) my grandson says let us all consider everyone equally and live peacefully(but doesn't take any measures such as reservation,forget about restoring property).will that make everyone equal???

with this i am winding up this post.
more to come

Casteism in India and the Fallacies of Hindu Religion

Massive Dalit rally demands separate electorate for Dalits

Dalit massacres in Andhra

Media won't report it : Women village leaders want quota within quota

Operation GreenHunt

Caste , higher education and dalits

Social Boycott of Dalits in MP: Uncivil Society

(A Fact Finding Report issued by Nagrik Adhikar Manch and Yuva Samvad.)

Don't do Intercaste marriage

Why I support Mayawati

Lets see when will our media report this garland issue

The strength of Mayawati and BSP

The curious case of mayawati,a maharally and mala(garland)

Reservation Vs. Reservation

Insensitivity of TOI and its reader

Hair oil and caste

The Caste of Corruption

The Caste of Corruption

Personal Accounts of caste based discrimination : Part 1

Solving a social problem : Part III

I AM GOD

Indian Governments widened caste divide

A welcome step from Tata Inc

Solving a Social Problem :Part II

Solving a Social Problem I

Shastras,Saints and Common Masses

How Gandhi killed kasturba

The relevance of Aryan Invasion theory

Indian Media:Reporting false information

Article 15 {Prohibition of discrimination on grounds of religion, race, caste, sex or place of birth}

Article 16 {Equality of opportunity in matters of public employment}

Baba Saheb's writings part 8c:Brahmins, Buddhists And Dalits-CONTEMPT FOR BUDDHISTS AS THE ROOT OF UNTOUCHABILITY

Baba Saheb's writings part 8b:Brahmins, Buddhists And Dalits-CONTEMPT FOR BUDDHISTS AS THE ROOT OF UNTOUCHABILITY

Baba Saheb's writings part 8:Brahmins, Buddhists And Dalits-CONTEMPT FOR BUDDHISTS AS THE ROOT OF UNTOUCHABILITY

Baba Saheb's writings part 7c:WHY SHOULD BEEF-EATING MAKE BROKEN MEN UNTOUCHABLES?

Baba Saheb's writings part 7b:WHY SHOULD BEEF-EATING MAKE BROKEN MEN UNTOUCHABLES?

Baba Saheb's writings part 7:WHY SHOULD BEEF-EATING MAKE BROKEN MEN UNTOUCHABLES?

Baba Saheb's writings part 6e:WHAT MADE THE BRAHMINS BECOME VEGETARIANS?

Baba Saheb's writings part 6d:WHAT MADE THE BRAHMINS BECOME VEGETARIANS?

Baba Saheb's writings part 6c:WHAT MADE THE BRAHMINS BECOME VEGETARIANS?

Baba Saheb's writings part 6b:WHAT MADE THE BRAHMINS BECOME VEGETARIANS?

Baba Saheb's writings part 6a:WHAT MADE THE BRAHMINS BECOME VEGETARIANS?

Baba Saheb's writings part 5:BRAHMINS WERE NOT MERELY BEEF-EATERS BUT THEY WERE ALSO BUTCHERS

Baba Saheb's writings part 4d:WHY DID NON-BRAHMINS GIVE UP BEEF-EATING? conclusion

Baba Saheb's writings part 4c:WHY DID NON-BRAHMINS GIVE UP BEEF-EATING? Laws of Manu

Baba Saheb's writings part 4b:WHY DID NON-BRAHMINS GIVE UP BEEF-EATING? Laws of Ashoka

Baba Saheb's writings part 4a:WHY DID NON-BRAHMINS GIVE UP BEEF-EATING?

Baba Saheb's writings part 3:DID THE HINDUS NEVER EAT BEEF?

Baba Saheb's writings part 2:BEEF-EATING AS THE ROOT OF UNTOUCHABILITY

Baba Saheb's writings part 1:preface

Shame on India:Part-5 -------- Even natural disasters can not break caste barriers

Shame on India:Part-4 -------- How Indian government deceives dalits

Shame on India:Part-3 -------- Why India is in a state of denial over caste?

Shame on India:Part-2 -------- In India, dalits are not in purview of human rights

Shame on India:Part-1 -------- Nepal ashamed India in durban

Untouchables are not Hindus

Naxalism:An Attempt to view the cause of the armed movement

Educational untouchability

Killing dalits is not a crime in India

IIT,BHU,AIIMS:Institute of excelence in casteism(dalit student forced to eat excreta in BHU)

Religious conversion: The Truth

Discrimination: the core of hinduism

Is this not a waste of tax payers money

Hindu Acharyas : shame on the face of Humanity

Vote Bank : A derogatory term for democracy

Dalits are there to die

Supreme court of Manu laws

Ramayana:untold truths/deliberately hidden truths

Calling the Brahmin Bluff

Who owns India

would you say this is not a castiest comment

Rahul Gandhi : A born leader

Is caste dead in cities of india and in the mind of urban youth??

The two faces of Indian media towards corruption.

Is Mayawati wrong in building statues/Parks??

Gandhi a hypocrite Vs Dr. B.R.Ambedkar

A take on the equality view of ANTI-RESERVATIONIST(read anti sc/st's or upper castes)