Indian Holocaust My Father`s Life and Time

Banga

SC OBC Minority VOTE Bank on TOPMOST PRIOSITY as Mamata unveils Metro network plan for Kolkata!

Indian Holocaust My Father`s Life and Time -FIVE HUNDRED SIXTY SIX

Palash Biswas

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SC OBC VOTE Bank on TOPMOST PRIOSITY as Mamata unveils Metro network plan for Kolkata! On the other hand, bengali Brahaminical Ethnonationalism is evoked once again with the call, NO DADA, No IPL! Shutdown called in west Bengal to protest against GJM bandh calls!Somewhat in tune with the saying 'Tit for tat', a non-political voluntary forum named Bangla O Bangla Bhasa Bachao Committee (BOBBBC) gave a call for 48-hour shutdown in...Maulana Abdul Kalam Azad, Jibananda Das, Loknath, Mother Teresa, PR Thakur railways minister Mamata Banerjee pulled out another set of names from her jhuli' to christen stations along the Metro stretch between Dum Dum and Barasat, the foundation stone of which she laid on Saturday. We should hope that DIDI would announce METRO stations on SATSANG Guru ANUKUL THAKUR, Mahishay Community Legend Birendra Nath Shashmal and BABA Loknath also in near Future!

Trinamul has been wooing the 1.2 crore Matuas in the state with an eye on the Assembly polls.They may decide the fate of at least SEVETY Four seats!The SC and OBC communities also follow SATSANG which had been decisive force in TRIPURA and CPIM succeeded to mobilise their support thanks to Marxist Ambedkarite Poet Minister Anil Sarkar. Sarkar also used Love Philosophy of Chaitnya Mahaprabhu in Tripura Electios!

We may expect DIDI to replicate this very soon! Birendra SHASHMAL was responsible for Separate Identity of MAHISHYA Community from KAIBARTO! Mahishya, Kaibarto and SADGOP communities are the most powerful part of the Peasantry in Bengal which had been CO OPTED in Brahaminical hegemony!

These communities , though being OBC consider themselves Higher Caste as the SAHA community does!

Fifty Two percent OBC support makes BRAHMIN Front Government and manusmriti Rule a scientific demographic Reality in Bengal.

But Mamata seems to concentareon the most Powerful matua and Muslim communities which had been the AXIS of Power Politics in United Bengal!

CPM, TC leaders share dais

Express Buzz - ‎Dec 28, 2010‎
But the leaders of major political parties were seen on Tuesday jointly promising to look into the demand of theMatua community, which the political ...
A crore votes at stake, Trinamool, CPI-M, Congress, BJP share dais Sify
Votebank bait blurs enemy lines Times of India
TMC, CPI(M) lock horns over Matua support Sify
all 15 news articles »

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The Bay of Plenty Times

Arrest after Matua home invasion

SunLive - ‎Dec 22, 2010‎

Read More Tauranga police have arrested a 24 year old man in connection with a home invasion in Matua on December 2. A male occupant at the house was ...

Police seek men involved in home invasion The Bay of Plenty Times

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Didi woos Lokenath Brahmachari devotees

Times of India - ‎Dec 20, 2010‎
KOLKATA: After winning over the Matua community, Trinamool chief Mamata Banerjee plans to tap into the massive votebank of the followers of Lokenath ...

All documents realting SC and OBC castes and communities about their HISTORY and Origin have been Manipulated and Brahaminical Literature has been quoted as PROOF deleting the Aboriginal Indigenous History, Legacy, Identity and Truth about Bengal.

Origin of all CS BC OBC communities are MYTHICALLY related to BRAHMIN origin while the Mahishya Origin is said to be a CROSS Breed of Vaishya and KSHATRIYA.

Even today, there is NO THAKUR RAJPUT or KSHATRIYA Community which establishes the ABSENCE of MANUSMRITI Rule in Bengal and NULLIFIES all those TRASH as known as ACADEMIC History of Bengal!

Mahishya Community is DEPRIVED for almost a CENTURY because of its lost ABORIGINAL Identity!

Despite being Co OPted in the Ruling hegemony NONE of the MAHISHYA, SADGOP, SAHA, KAIBARTYA and other BC OBC communities have been represented in any sphere ofBengali Brahaminical Life!

palashscape: Shaffronisation Overlaps Uttarakhand as well as ...

2 Jun 2010 ... Twenty Seven Percent Muslims have gone against the Brahmin front. It played Havoc as in ... It was touted as the semi finals in West Bengal. ...
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Now, Matuas and the NAMOSHUDRA are defined as BRAHIN ORIGIN to DELETE the Glorious History of Anti Brahaminical Anti Aryan CHANDAL Movement, Peasant Insurrections, Indigenous Aboriginal Rule and the Liberation Movement launched with the Real Renaissance of Harichand Guruchand Thakur.

Both factions of the Ruling Brahaminical Front are wooing Hard to woo the Matuas. Buddhadeb as well as Mamata have supported the Demand for Citizenship for East Bengal Refugees whereas all Political Parties are Rock SOLID UNITED behind Citizenship Amendment Act, Unique Identy Mass Destruction Project and nationwide Deportation Drive!

Just read Sheetal Markam on Brahaminisation and Aryan Brahaminical Venegeance against East Bengal refugees!

2009 May 01 « Sheetalmarkam's Blog
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Thus, Religious icons, poets, novelists, singers, freedom fighters, Matua luminaries — they all feature in Mamata Banerjee's list of names for upcoming Metro stations.At Barasat to lay the foundation for the Dum Dum-Barasat Metro project, the railway minister rattled off names such as Swami Vivekananda, Ramakrishna, Mother Teresa, Baba Loknath, Jibanananda Das, Kishore Kumar, Mohammad Rafi and Matua leader P.R. Thakur.Mamata also announced a polytechnic college in Maslandapur, 9km from the Matua Mahasabha headquarters at Thakurnagar. The college will be named after Matua icon Guruchand Thakur. Mamata said the railways would build a stadium in Bongaon and name it after another Matua icon, Harichand Thakur.The Trinamul Congress chief said two stations on the upcoming Joka-BBD Bag stretch would be named after Rafi and Kishore, and five stations on the Dum Dum-Barasat line after Abul Kalam Azad, Jibanananda, Baba Loknath, Mother Teresa and P.R. Thakur.

The station at Birati will be named after Baba Loknath as there is a temple to him in the area, Mamata said. The station at Hridaypur will be named after Bibhutibhusan Bandopadhyay as the author hailed from Bongaon, which is in the same district, North 24-Parganas.

Railway Minister Mamata Banerjee today unfolded a plan to construct an ambitious 11,000-crore rupees Metro railway network to ease travel in and around the congested metropolis.

As part of the plan, the Railway Minister today laid the foundation stone for a Metro railway line between Barrackpore and Baranagar in the northern outskirts of the city along the BT road.

She said the 12.5-km line will have 10 stations and the entire line would run overground.

Ms. Banerjee said that Railways would share with the Kolkata Municipal Corporation 50 per cent of the cost for relaying and repairing underground pipes carrying water from the Tallah pumping station along BT Road, that would suffer damage on account of the construction.

Fourteen railway projects would be implemented in the State some of which are already under various stages of construction, the Minister said.

Speaking in the foundation stone-laying ceremony, Ms. Banerjee took a swipe at the Left Front government for accusing her of spending huge sums on advertisement of inauguration of railway projects, arguing that it was an accepted protocol of her ministry to publicise them.

She said that CPI(M) in the State was spending crores of rupees on advertisement of its "so-called achievements", saying she failed to understand how centrally-sponsored projects like construction of deep tubewells could be advertised by the State government claiming credit for them.

The Minister also laid the foundation stone for the extention of the Kanchrapara Sports Complex.

Not all stations would be named after famous personalities though. Revealing the patriotic streak within, Mamata announced that the Metro station at Netaji Subhas Chandra Bose International Airport would be named Jai Hind. The station at Dum Dum Cantonment would be named Maulana Abul Kalam Azad, the one at Jessore Road after Jibanananda Das, Birati after Loknath Brahmachari, New Barrackpore after Mother Teresa and Madhyamgram after PR Thakur.

"The number of Metro commuters has gone up by a lakh in the last few months. This wouldn't have been possible had I not thrown open the stretch between Tollygunge (Mahanayak Uttam Kumar) and New Garia (Kavi Subhas). I have given more to the state than anybody has for the last 200 years. By December, the Metro coach rehabilitation unit at Noapara will become operational. We shall not have to hunt around for rakes any longer," the minister said.

She blamed the CPM for derailing her projects in the state. According to Mamata, the stadium at Bongaon that the railways propose to build has been stalled due to this. This stadium will be named after Matua guru Harichand Thakur. It was clear that the Trinamool Congress chief was trying to outdo chief minister Buddhadeb Bhattacharjee, who had tried to appease the Matua community at Bongaon recently.

"I shall build a polytechnic at Machlandpur, about 9 km from Thakurnagar. This will be named after Guruchand Thakur. Those who claim that the projects I have announced would never see the light of day are speaking the untruth. All the projects have been sanctioned by the Planning Commission and funds have been released. All of them will be on schedule. Nearly `11,000 crore alone have been sanctioned for extension of the Metro network," she said.

Mamata clearly wanted people to believe that the Matua Mahasangha continues to support her. Manjul Krishna Thakur, youngest son of Matua religious leader Binapani Devi (Boroma), was invited on to the dais and read out a letter apparently written by his mother. In this letter, Boroma apparently greeted Mamata and expressed her inability to be present at the programme.

"I am not for badla' (revenge). I simply want bodol' (change). The CPM has stalled our efforts to set up a DEMU factory at Sankrail in Howrah. The factory will certainly come up elsewhere in the state. We are looking for land. Railway officers have made some suggestions and I'll go through them and decide," Mamata said.

Read more: Get off at Jai Hind to catch a flight - The Times of India http://timesofindia.indiatimes.com/city/kolkata-/Get-off-at-Jai-Hind-to-catch-a-flight/articleshow/7294543.cms#ixzz1BDQVHuY7

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... whilst in one passage he is called the fourth god, and made to rule over the three worlds. ....For instance, many Brahmins from West Bengal eat fish. ..... RABINDRA Sangeet is the Best Ever Phenomenon of Brahaminical Hinduization! ...
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B.R. Ambedkar : Important Facts

● The First Round Table Conference was convened in London on November 12, 1930 and B.R. Ambedkar and Rao Bahadur Srinivasan represented the Depressed Classes.

● Ambedkar formed the Independent Labour Party (ILP) in August, 1936, which participated in the provincial elections of Bombay and won 13 seats out of 15 seats reserved for scheduled castes.

● Ambedkar was opposed to the strike by civil servants. For him strike is nothing more than a breach of contract of service. It is only a civil wrong not a crime.

● In July 1942, Ambedkar was appointed the member of Executive Council of Viceroy as a Labour member. He resigned from this post in May 1946.

● The Independent Labour Party was transformed by Ambedkar as the All India Scheduled Castes Federation in 1942. It was a political party which participated in the general elections of 1946 but was completely defeated.

● In January, 1920 Ambedkar started a weekly paper called 'Mooknayak' (Leader of the Dumb) to champion the cause of the depressed classes in India. Some of his famous books include—The Untouchable : Who are They and Why They Have Become Untouchables; Buddha and His Dhamma; 'The Rise and Fall of Hindu Women', 'Emancipation of Untouchables', 'The Evolution of Provincial Finance in British India'; 'Pakistan or Partition of India', 'Thoughts on Linguistic States', etc.

● Ambedkar was appointed as the first Law Minister of Independent India, but he resigned from the Cabinet on September 1951 due to differences with Nehru on the Hindu Code Bill.

● Ambedkar was elected to the Constituent Assembly from Bengal but he lost his seat after the partition. However, he was chosen by the Bombay Congress Legislative Party in place of M.R. Jaykar who resigned earlier. It should be noted that he was defeated earlier in the election of Constituent Assembly in Bombay. It is interesting to note that in his interview with Cabinet mission on April 5, 1946, Ambedkar opposed the idea of Constituent Assembly as he feared it would be dominated by High Caste Hindus.

● Ambedkar was elected as the Chairman of the Drafting Committee of the Constituent Assembly. He is called the father of the Indian Constitution. However, K.V. Rao was of the opinion that Ambedkar was not the father but mother of the Indian Constitution as the vital decisions about the Constitution were taken by Nehru and Patel and Ambedkar followed the same.

● Ambedkar was defeated in the election to the Lok Sabha in 1952 mainly due to his advocacy of partition of Kashmir. However, he was elected as a member of Rajya Sabha from Maharashtra in March 1952. In May 1954, he again contested in the by-election to Lok Sabha but was defeated again. He realised that a party which has no base in rural areas has no future.

● Ambedkar considered the Right to Constitutional Remedy as the Soul of the Constitution.

● Ambedkar converted to Buddhism on October 14, 1956. He died on December 6, 1956 at Delhi due to severe diabetic neurosis.

● After his death, his political party the Scheduled Caste Federation was renamed as Republican Party of India in 1957 by his followers.

http://allexamguru.blogspot.com/2010/03/br-ambedkar-some-important-facts.html

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Kolkata Metro station to be named after Mother Teresa

Railway Minister Mamata Banerjee on Saturday announced that a proposed Metro railway station in New Barrackpore municipality of West Bengal's North 24 Parganas district will be named after Nobel laureate Mother Teresa.

'We will name the proposed Metro station at New Barrackpore after Mother Teresa. We will also name the proposed Metro stations at Hridaypur and Jessore Road after writer Bibhutibhushan Bandopadhyay and poet Jibanananda Das.

'The proposed Metro station near the Netaji Subhas Chandra Bose International Airport will be called Jai Hind,' Banerjee said while laying the foundation stone of the Metro railway track from Dum Dum-Barasat via the NSCBI airport.

Mother Teresa came to India in 1929, set up the Kolkata-headquartered Missionaries of Charity 21 years later, and died here Sep 5, 1997. She was buried at Mother House, the global headquarters of her congregation here.

She was awarded the Nobel Peace Prize in 1979 and given India's highest civilian honour, the Bharat Ratna, in 1980 for her humanitarian work. The Missionaries of Charity now comprises over 4,500 sisters and is active in 133 countries.

Banerjee also took a dig at the state's ruling Marxists for criticising the development projects ushered by the Railways.

'They (Communist Party of India-Marxist) work by driving people out of their homes. I don't do that. Let there be a healthy competition on ushering in development and not violence. In the last one and half years, I have done so much that I can easily challenge them in terms of development.

'If you can perform then perform, if you can fight then fight. Otherwise move away,' she said, in an obvious reference to the Marxist-led Left Front government in the state.

Govt working on National Minority status for Jain community: Moily

STAFF REPORTER

The Union government is working out a formula for ensuring National Minority status for the Jain community, Union Law Minister M.Veerappa Moily said here on Saturday.

Speaking at the inaugural function of Jain International Trade Organisation (JITO) Global Summit-2011, he said, "We are definitely working out a formula to execute it as early as possible."

He urged the Jain community to utilise the capacity as entrepreneurs to take the nation forward. "We are with you," said Mr. Moily.

He also pointed out the contribution of Jain poets to literature, particularly Kannada literature.

Jain community is a minority in some States of India. But they are not a central minority, said Abhishek Manu Singhvi, AICC spokesperson.

He stressed the need for filing a new Public Interest Litigation (PIL) for reversing a judgment of the Supreme Court that said Jain community was part of the Hindu tradition. Mr. Singhvi said various High Court judgments had recognised the Jain community as a minority.

He asked the Jain community to seek National minority status, "get it and return it," to celebrate the diversity of Indian culture.

Mr. Singhvi advocated the codification of ritualistic differences between various sects of the community.

"Today's youth do not realise the footprint of Jain heritage. We live in an era of multiple crises. Old structures are breaking down," he added.

"We do not have consensus for statutory amendments," Mr. Singhvi said. Adding that the problem of moral deficit cannot be solved by legislation, he said "The present system of education values memory more than intellect. This imbalance has to be corrected."

Voicing a similar view, Editor-in-Chief of The Hindu N. Ram said, "We are not doing enough to strengthen the foundation of education. The media have not concentrated enough on this. Much more effort has to be put in by all stakeholders, including the media."

The media can do much more, through its agenda building role, to promote this positive learning about culture, he added.

"Diversity of Indian culture has to be respected," Mr. Ram said. He urged the Jain community not to declare as Hindus in the 2011 Census, as "we want a precise figure."

http://www.thehindu.com/news/national/article1095237.ece

Stories of displacement & call for peace
Subhro Niyogi, TNN, Jan 16, 2011, 01.25am IST

KOLKATA: Her parents hail from Kolkata. She was born in Chittagong, grew up in Dhaka, spent the formative years in Karachi, did a little bit of time in Europe and the US before marrying an Indian and settling in Allahabad 15 years ago. Meet Nighat M Gandhi, a South Asian writer who draws inspiration from her experiences and displacements in the subcontinent.

Currently in Kolkata, the city that her parents reluctantly left after Partition, Nighat spoke extensively to TOI on her intrinsic belief that citizens of Bangladesh, India and Pakistan deserve peace more than ever before. "My latest book of short fiction, Ghalib at Dusk', is dedicated to the men and women who will one day bring peace to the region," she said.

Explaining that lack of peace was about lack of justice in different forms: gender, economic, commercial, the writer said the time was ripe to address the issue as South Asia had turned into one of the most dangerous regions in the world.

"Often, people say Kashmir is at the heart of the dispute between India and Pakistan, with the latter wanting it to be the core subject in a dialogue and the former seeking comprehensive talks. But in the heart of hearts, politicians and diplomats don't want a dialogue. It is time to think with our heart and not our minds," she said.

Referring to the Ganga-Jamuna tehzeeb' or etiquette in Amir Khusro's writings in Persian and Brij, Nighat said the subcontinent needed to accept the Other and walk the path shown by Meerabai and Kabir.

"There are a lot of common threads in our culture, music and tradition. There is so much in common between what is written in the Upanishads and the Sufi preachings. There is only one truth with different paths leading to it. And it is this truth that fundamentalists don't want people to believe," said Nighat, who is a Muslim by birth, a Buddhist in practice and a follower of the Sufi spiritual tradition.

While acknowledging that news of terror attacks in Karachi or other cities in the subcontinent were heartbreaking, she marvelled at the resilience of the people in the region to rebound from such attacks and carry on with life. "I have to admire the resilience of people in Karachi or Mumbai or Ahmedabad, who negotiate life with grit and hope despite the violence. Had these incidents happened in the West, most of us would have been without our fundamental rights. Look at what happened in New York post 9/11," she said.

Read more: Stories of displacement & call for peace - The Times of India http://timesofindia.indiatimes.com/city/kolkata-/Stories-of-displacement-call-for-peace/articleshow/7294582.cms#ixzz1BDQrTEgx

Traditional stories of brahmin origin in Bengal

See the page on the caste system for a description of the various kinds of brahmins in bengal.
Bengali geneological tradition (see my main genealogy page for description of sources) has it that the Buddhist Pala kings (8th to 12th century A.D: under whom the colloquial Gaudiya Prakrit emerged and became the Bengalee language) were overthrown by the Hindu Senas, a dynasty founded in the 1070 by Hemantasena, originally a tributary of the Pala dynasty, and whose ancestors came to south western Bengal from the South. It is not clear exactly how brahminized Bengal was before the rise of the Senas: according to tradition, distressed by a lack of Brahmins in Bengal (when he wanted to do a sacrifice to get a son, or when his wife needed some ceremony, or to avoid drought), a king called AdishUra (not identified historically, see the history of the sena period) brought five brahmins from kAnyakubja or Kanauj (in present day central Uttar Pradesh; tradition names the king of kanauj as candraketu, jaYAditya, or vIrasiMha) in around 942 AD (999th year according to tradition: I am assuming that this is the sambat era: if it is instead that Shaka era, then the date would be 1077 AD. Other calculations give his time to be between 964 AD and 1060 AD; there are also dates as old as 942, 932 or even 732 AD in tradition).
Speaking in detail, there seem to be three major traditions which give the old dates: the rADh.I kulajis cite 668 zAka (746 AD), whereas vAcaSpatimizra and the vArendra kulapaJjis give 654 zAka (732 AD). The brAhmaNas named by the kulAcAryas like eD.umizra, harimizra, devIvara etc. are ksitIza, medhAtithi or tithimedha, vItarAga, sudhAnidhi, and saubhari, and they came to the king AdizUra. vAcaSpati and other rADh.I kulaji writers call them bhaTTanArAYaNa, dakSa, chAndaD.a, harSa, and vedagarbha; whereas the vArendra texts call them nArAYaNa, suSeNa, dharAdhara, gautama, and parAzara. These have been rationalized as described below, but the variety of traditions (and the facts that AdizUra is described as rule of Bengal, Orissa, paJca gauD.a, aGga, kaliGga, Kerala, kAmarUpa, saurASTra, magadham mAlava, and gurjara; his dates being given as 654, 675, 804, 854, 864, 914, 954, and 999 zAka; and the ceremonies being given variously as cAndrAYaNavrata, agnihotrIYayajJa, putreSTiyajJa, or vAajapeYa) are the hallmarks of the mythical mind.
The late traditions, which match the generation times the best, are again the most unlikely to be historical: bhaTTa bhavadeva's bhuvanezvara prazasti (by vAcaSpati) talks about his sAvarNa ancestors living in siddhala with no hint of migration, even though describing events probably from the 10th century. On the other hand, the zAka era came into use in Bengal only in about the 12th century AD, so the early tradition must, at the very least, have been reworked later. Moreover, brahmins in Bengal are mentioned much earlier: e.g., sAmavedI varAhasvamin in the dhanAidaha copper plate (c. 433 AD), three vAjaseneYa brahmins in the kalAikuri grant (gupta era 120, i.e. c. 440 AD), and chAndogya sAmavedI bhaTTa brahmavIrasvAmin in the malliA plate (6th century AD); and they have been migrating to Bengal from lATa, madhyadeza, kolAJca, TakAri, muktAvasu and others during the pAla period.
The origin of kulinism and the gAJI (village) relations described later is also likely to be ahistorical. The rADh.i tradition attributes this to kSitizUra, grandson od AdizUra; whereas the vArendra tradition attributes it to vallAlasena. The maithila tradition already had the concept of the ancestral mUlagrAma, and does hav a gaGgaulI gAmI. The pharidpur copper plate from the sixth century already mentions the name bRhaccaTTa; and the Russelkonda plates of neTTabhaJja mentions a vandya debabhadra from bengal.
The mythic relationship of these brahmins: bhaTTanArAYaNa of Jambutar aged 70 years (some traditions say he lived from about 1007AD to 1097AD), shrIharSaof Ourambhr aged 90 years, dakSa of Kolang aged 70 years, vedagarbha of Madra aged 40 years, and chandara of Tadi aged 30 years, sons, respectively, of ksitIsha of shANdilya gotra and Dillicatvara/jAmbucatvara village, medhAtithi of bharadvAja gotra and auD.ambara village, vItarAga of kAshyapa gotra and kolAJca village, saurabhI of sAvarNa gotra and madagrAma village, and sudhAnidhi of vAtsya gotra and tAD.ita village (who were the first to be sent) to brahma, the creator, is given through his ten grandsons through svAYambhuva manu. (Some related mythological genealogy is available here.) The names and descendants (some descriptions describe the descendants as being many generations down) of these are: mArIci -> kashyapa -> kRSNa mishra -> tamishra -> o~kAra -> svarNaka -> jaYa -> vItarAga -> dakSa, atri, aGgirA -> vRhaspati -> bharadvAja -> apratiratha -> kaNva -> dhIra -> medhAtithi -> shrIharSa, pulasta, pulaha, bhRgu, kratu, vashiSTha, pracetA -> ruci -> shANDilya -> kalivyAsa -> vAmadeva -> ksitIsha -> bhaTTanArAYaNa, and nArada. BhRgu had two sons: cyavana and bhArgava -> shenakhaNDa -> mahAvedI -> hari. cyavana had two sons Rcika -> jamadagni and bhramati -> ruru -> shuNaka -> shauNika. hari had two sons: sAvarNi -> saubhari -> vedagarbha, and vAtsya -> sudhAnidhi -> chhAndara. At that time, tradition has it, there were 750 families of Brahmins in all of Bengal. A sketch of the political situation in north India around that time is available.
The origin myths of the kAYastha non-brahmins are closely related: The brahmins mentioned above brought with them: marakanda ghoSa of saukAlIna gotra, virATa guha of kAshyapa gotra, dasharatha basu of gautama gotra, kAlidasa mitra of vishvAmitra gotra and puruSottama datta of maudgalya gotra. (There is a genealogypage on the web which describes one claimed line of descendants of dazaratha vasu; see also here for more genealogy and mythology of these people.) The ultimate origin of the kAYasthas is claimed to be from the son of king bhadrasena who took refuge with tAlavya and promised parashurAma that his son will renounce the sword for the pen. They are divided into the uttara (northern) rADh.i, dakSiNa (southern) rADh.i and vaGgajas (eastern). Of the vaGgajas, the guhas are consideredkulina, whereas the dakSiNa rADh.i kulinas are the ghose, bose, and mitra families: the dattas were left out because they did not acknowledge the supremacy of the brahmins in front AdishUra. The non-kulinas (maulikas) among the dakSiNa rADh.is are divided into the upper kar, guha, datta, dAsa, de, pAlita, siMha, sena and the lower seventy-two families. kulinism rules are complicated: the fourth (madhyAMsa), fifth (kaniSThya), and later sons (vaMshaja) are considered of lower rank. Marriage rules also forced the eldest son of a kulina to marry a kulina of the same rank, and the maulika daughters were required to marry kulinas. The vaidyagenealogy and origin myths are also available on the web.
The rADh.I (western) brahmins in bengal are said to be descended from dakSa, srIharSa, bhaTTanArAYaNa, vedagarbha, and chhAndara, and the vArendrI(northern) brahmins from their brothers: suSeNa, gautama, nArAYaNa bhaTTa (who maybe identical to bhaTTanArAYaNa), parAshara, and dharAdhara respectively. According to some the rADh.I/vArendrI split took place during bhUshUra's time, others claim that there were two kings varendra and pradyumna following AdishUra, and that is when the division took place.

The rADh.I Brahmins

The rule of the Senas saw a marked revival of the caste system and other aspects of brahminical hinduism. Vijayasena (reigned 1095-1158 A.D.) was probably the first Sena emperor. His son, vallAla sena (reigned 1158-69 A.D. by one calculation and is reputed to have started the practice of anuloma (upper caste men with lower caste women) marriage in Bengal. According to tradition, his reign started in 1066 AD. He is supposed to have been the seventh generation down fromAdishUra's daughter's son. He was distressed by the lack of proper attitudes amongst the Brahmin Hindus in Bengal. He and his successor lakSmaNa sena, who reigned 1178-1205 (according to one calculation) at Nadia and was defeated by Ghurid (i.e. under Sultan Muhammad of Ghur) general IkhtiyarudDin Muhammad Bakhtiyar Khilji, tried to enforce a code of ethics on the brahmins of his days, and divided the brahmins into higher ('kulin' i.e. 'by heritage') and lower ('vamshaj' i.e. 'by descent') categories. According to tradition, the five brahmins brought by Aadishura had many sons [16 (name/village: AdivarAha/vandyaghati, vikarttana/vaTavyAla, koYa/kushAri, buD.a=gaNapati/mAsacaTaka, lAla/kusumakuli, guNamaNi/ghoSalI, shubha=bAsu/kulakulI, shAnteshvara=shAnta/seYaka, vibhu=mAdhava/AkAsha, nIla/vasuYarI, madhusUdana/karAla, mahAmati=shuNTha/dIrghAGgI, baTuka=bATu/pArihAla, gu~i=guJi/kulabhi, rAma/gaD.agaD.i, and nIpa=nRpa/kesharakunI) to bhaTTanArAYaNa, 4 to shrIharSa (dhA~dhu=sAdhu/mukhaTi, nAna=lAla/saharika=saharI, jana=janArddana/diMsAi=diNdisAhI, rAma/rAYI=rAYagAmI), 16 to dakSa (sulocana/caTTa, rAma/pAladhI, vanamAlI/parkaTI=pAkarAshI, shrIhari/simalAi, nIra/ambulI, shubha/bhurigrAmI, shambhu/tailabATI, pAlu/palasA~YI, jana/koYArI, jaTAdhara/puSalI=puSilAla, shashIdhara/bhaTTashAlI, keshava/mUlagrAmI, dhIra/guD.a, kAka/haD.a, kRSNa/poD.Ari, kautuka/pItamuNDI), 12 to vedagarbha (hala/gaGga=gAGgulI, rAjyadhara/kunda, vashiSTha/siddha, vishvarUpa/nandI, kumAra/vAlI, yogI/siYArI, rAma/puMsika or nAYArI, dakSa/SATaka=sAnteshvarI, madhusUdana/pArI=pAlI, guNAkara/nArI=nAYArI or siYArI?, madana/dAYI, mAdhava=murAri/ghaNTA=ghATAla or puMsika?), and 8 to chandara(kavi/shimbalAla, nArAYaNa=hari/kAJjArI, mahAyashA/vApulI, ravi/mahistA, dhIra/patituNDa, mano=manohara/dIghala, nIlAmbara/coTkhaNDI, vishvambhara/pUrvvagAmI; the last three were born after the count of 8 was made)] who, by tradition, gave rise to the 56 gAJi (from grAmI, grAma meaning village) brahmin families.

Line of bhaTTanArAYaNa (ancestor of vandyopAdhyAYa and others of shANDilya gotra): maheshvara is 10th in line. (This is 3 generations before jaYasAgara, the originator of all vArendrI brahmins like Lahiris.) (The other kulina's, all descendants of AdivarAha vandya were jahlAna, devala, vAmana, makaranda, maheshvara, IshAna.)
Line of shrIharSa (ancestor to mukhopAdhyAYa and others of bharadvAja gotra): shrIharSa, shrIgarbha, shrInivAsa, Araba, trivikrama, kAka, dhA~dhu, jalAsaYa, vANIshwara, guha, mAdhava, kolAhala, utsAha shows 13 generations. garuD.a, another descendant of dhA~dhu mukhaTi (here dhA~dhu, instead of being the son is shown to be 6 generations down!)
Line of dakSa (ancestor to caTTopAdhyAYa and others of kAshyapa gotra): dakSa, susena, mahAdeva, haladhara, kRSNadevam varAha, shrIdhara, vahurUpa shows 8 generations. Other descendants of sulocana caTTa (another name for susena?) that became kulina are halAYudha, shuca, aravinda, and bAGgAla.
Line of Vedagarbha (our ancestor and that of gAGgulI and others of sAvarNa gotra): vedagarbha, hemagarbha, ratnagarbha, komalAnga, shobhana, vishoka, mAngalI, SaSThIvara, shishu is 9 (8 according to other geneologies) generations. (shishu is described as decendant of hala gAGgulI.) Descendant of rAjyadhara kunda is also described as being kulina.
Line of chAndara (ancestor of ghoSAla and others of vAtsya gotra): kAnu is 4th in line. The other descendant of shrIdhara kAJjilAla who became kulina was kutUhala. In addition, shira or shiromaNi descendant of surabhi ghoSAla, govarddhana AcAryya descendant of shaGkara (=dhIra?) patituNDa also becamekulina.

At this time, these five ancestors were supposed to have become 1100 families of brahmins in Bengal. Note that assuming the traditional dating, the number of years per generation turns out to be 11-13 for the line of shrIharSa, 15-16 for the line of maheshvara, 17-19 for the line of dakSa and vedagarbha, and 38 for the line of chAndara. Both the minimum and maximum of these numbers is a bit extreme, the former being unbelievable. See the main genealogy page for more on thecomparison between history and tradition.
In fact, the traditional stories of the rise of kulinism are very complicated. In short, among the brahmins, 6 descendants of AdivarAha vandya, 5 of sulocana caTTa, 2 of dhAndu mukhaTi, 1 of surabhi ghoSAla, 1 of dhIra putituNda, 2 of shrIdhara kAJjilAla, 1 of hala gAGgulI and 1 of rAjyadhara kundalAla were the 19 main kulina; those of mahAmati shANdilya, rAma gaD.agaD.Im guJi kulabhI, nIpa kesharakunI, dhIra guD.a, kAka haD.a, kautuka pItamuNDI, rAma rAYI, jana diNDIsAYI, murArI ghaNTeshvarI, madhusUdana poD.ArI=pARi, ravi mahintA, shaGkara pipalAi, an coTakhaNDI guNAkara were the 14 subordinate kulinas. But six of their descendants: ThoTha and dAYI, sons of kolAhala mukho, vaSiSTha mukho, son of shaGkara, kuvera, son of dharmmAMshu vandyo, cakrapANi, son of mahAdeva and kulabhUSaNa, son of vidyanAtha vandyo did not follow the marriage rules and became vaMshaja. In addition 22 people accepted gifts from shudras and became varakulina, and were later counted as vaMshaja under king danauja mAdhava (unless there is confusion with danuja mardana).
The maintainance of kulinism required following strict marriage rules: all brahmins in Bengal divided into 36 mels which are endogamous units (sometimes called thAk), and only people who were the same number of generations down from the people belonging to the original list could marry each other. This lead to these families maintaining genealogical trees: it may be the beginning of large scale genealogical record in Bengal (Normally, in marriage rituals, seven generations along the male line of the father's side, and five along the male line on the mother's side were necessary).

vArendra brahmins

These claim descent from the brothers of the five brahmins who gave rise to the rADh.i brahmins.
The descendants of nArAYaNa bhaTTa (who might be identical to bhaTTanArAYaNa) are described here.
The descendants of suSeNa, brother of dakSa, are described here.
The descendants of dharAdhara, brother of chAndara, are described here.
I don't know about gautama and parAshara. See here for some information.
These also had a division into kulina and non-kulina (kApa).

vaidika brahmins

Similarly, there are stories of shyAmalavarmA (or his brother harivarmA who ruled before him) bringing five brahmins (traditionally from kanauj, though probably from the north sarasvati region and south utkal region) in shaka 1001 and giving them five villages (samatasar in pharidpur to sanaka, navadvIpa in nadIYA to bharadvaja, candradvIpa in bAkergaJj to sAvarNa, koTAlipArA in pharidpur to sANDilya, and jaYArI in rAjshAhI to vasiSTha. The similarities with AdishUrabringing five brahmins is probably not a coincidence.
These vaidika brahmins are classified into pAshcAtya (western) and dAkSiNAtya (southern) categories.

shAkadvIpI brahmins

A different class of brahmins, the shakadvIpI or grahavipra brahmins, who were probably interested in astrology when settled in Bihar and Bengal, may have come to Bengal from Bihra during the rule of Shashanka. They and the bhaTTa brahmins, who may have been responsible for the common priestly tasks, were not very respected in society. The movement of these 'ordinary' brahmins is recorded variously as being from regions like lATa and madhyadesha, and localities like kolaJca, tarkAri, muktAvastu, hastipAda, matsyavAsa, kuntIra and caNDavAra. The shAkadvIpIs (also variously called magas, Acaryas, bhojakas, sakaldwIpIya, etc. in various parts of India) are definitely of western origin, and traditionally trace their origins to a shAkadvIpa in central asia, and may be related to the historical shakamigrations. Their origin myths, both into India and into magadha (Bihar), are also structurally similar to the origin myths of the other brahmin groups described above, but of much greater antiquity. They consider their ancestors worshippers of sun and versed in the arts of AYurveda, and in the later period in Bihar they were often worshippers of shakti.
http://tanmoy.tripod.com/tradition/

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Indian Express - ‎Jan 13, 2011‎

Building a factory on 600 acres in Singur will be the first project of the state government if Trinamool comes to power in 2011, announced party chief ...

"I know that there are a handful of people creating trouble at Sankrail. But I shall not forcibly take control of the land. This land was not acquired by me. It was acquired by the late Madhavrao Scindia when he was railways minister. Let the plot remain with the railways. I shall set up the DEMU unit elsewhere in the state. I shall announce the location in the next few days. The ways of the CPM are strange. Till three months ago, its leaders...

more by Mamata Banerjee - Jan 13, 2011 - Times of India(1 occurrences)

Trinamool-run KMC plans health insurance for sex workers

Indian Express - ‎Jan 13, 2011‎

Acting on the instructions given by Union Railway Minister Mamata Banerjee, the Kolkata Municipal Corporation (KMC) will soon provide medical insurance...

Will start our developmental work from Singur: Mamata

The Hindu - Raktima Bose - ‎Jan 13, 2011‎

Arunangsu Roy Chowdhury Trinamool Congress leader Mamata Banerjee leading a rally on Durgapur Expressway in front of the abandoned small car project of Tata ...

'Will set up factory in Singur'

Hindustan Times - ‎Jan 13, 2011‎

Trinamool Congress chief Mamata Banerjee opened a new chapter in Singur controversy on Thursday by promising to build a factory there. ...

Mamata buckles under anti-land acquisition stir, cancels Sankarail project

Sify - ‎Jan 13, 2011‎

Singur/Borai (West Bengal), Jan 13 (IANS) In an irony of sorts, Railway Minister and Trinamool Congress chief Mamata Banerjee Thursday announced shifting of ...

After protests, Mamata for shifting wagon factory to Singur

Sify - ‎Jan 13, 2011‎

Singur (West Bengal), Jan 13 (IANS) Railway Minister Mamata Banerjee Thursday asked the West Bengal government to hand over 600 acres of land in Singur for ...

Railway DMU plant not to come up at Sankrail: Mamata

Oneindia - ‎Jan 13, 2011‎

Singur (WB), Jan 13 (PTI) Railway minister MamataBanerjee today said that the proposed DMU plant in Howrahdistrict would not be set up following CPI-M''s ...

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Sankrail turns Singur, Didi tastes her own medicine

‎Jan 13, 2011‎ - Indian Express

Buddha questions Mamata's claim on employment in railways

‎Jan 12, 2011‎ - Hindustan Times

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CPI(M) to agitate on price rise with Left, secular parties

Hindustan Times - ‎15 minutes ago‎
PTI Holding the UPA government culpable for the food price rise, CPI(M) on Sunday said it would soon organise a country-wide agitation on the issue with...

Karat attacks UPA on fuel price hike, threatens countrywide protests

Sify - ‎18 minutes ago‎
Kolkata, Jan 16 (IANS) Flaying the United Progressive Alliance (UPA) government for failing to control rising food inflation and repeatedly hiking petroleum ...

Not consulted on petrol hike, will hold protests: Trinamool

Hindustan Times - ‎1 hour ago‎
Alleging that it was not consulted before the petrol price hike, United Progressive Alliance (UPA) partner Trinamool Congress Sunday announced protest ...

Trinamool Congress to hold protest rallies against petrol price raise in West ...

Daily News & Analysis - ‎1 hour ago‎
Place: Kolkata | Agency: PTI Coming out against the Centre for hiking the price of petrol without consulting her, Trinamool Congress chief Mamata Banerjee ...

Karat attacks UPA on food inflation, petroleum price hike

Sify - ‎4 hours ago‎
Kolkata, Jan 16 (IANS) The Communist Party of India-Marxist (CPI-M) Sunday slammed the Congress-led United Progressive Alliance (UPA) government for failing ...

UPA ally Trinamool Congress protests petrol price hike

Oneindia - ‎5 hours ago‎
Kolkata, Jan 16 (PTI) Trinamool Congress, UPAconstituent at the Centre, today said it was not consultedbefore a decision regarding the latest hike in petrol ...

Fuel price hike: Trinamool upset over not being consulted

NDTV.com - ‎6 hours ago‎
Kolkata: Facing flak on several fronts including rising prices especially food inflation, the Government is now under attack for hiking petrol rates. ...

CPM says fuel price hike ''callous'',asks party units to protest

Oneindia - ‎12 hours ago‎
Kolkata, Jan 15 (PTI) CPI(M) today described as"callous" the Centre''s decision to raise petrol prices andcalled upon its various units to launch immediate ...
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Police bullets used in Lalgarh firing: Mamata

IBNLive.com - ‎Jan 10, 2011‎
PTI Burdwan: Trinamool Congress chief Mamata Banerjee on Monday claimed the bullets used by suspected CPI-M cadre in the January 7 Lalgarh firing incident, ...

Mamata briefs Pranab on Lalgarh situation

Sify - ‎Jan 9, 2011‎
Kolkata: Against the backdrop of violence at Lalgarh, Trinamool Congress chief Mamata Banerjee tonight met Union Finance Minister Pranab Mukherjee and ...

Post-Lalgarh, CPM strengthens armed camps near site

Times of India - Caesar Mandal - ‎Jan 9, 2011‎
LALGARH: After the Netaigram massacre in West Bengal's West Midnapore district, CPM's combat strategists met on Sunday to chalk out a reorganization of ...

"The police are supplying bullets to CPI-M cadre. The bullets used by the cadre to kill innocent people in Netai village are same as the bullets used by police," Banerjee told a public meeting at Nawabnagar area of Bhattar in Burdwan

more by Mamata Banerjee - Jan 10, 2011 - IBNLive.com(2 occurrences)

Bullet holes indicate Maoist hand, says CID

Times of India - ‎Jan 9, 2011‎
MIDNAPORE: Bullets were exchanged from either side from the CPM camp in Netai and from the villagers, too. West Midnapore SP Manoj Verma said this after ...

CID team visits Lalgarh to investigate killings

Sify - ‎Jan 9, 2011‎
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It shouldn't have happened: Buddha

Indian Express - ‎Jan 8, 2011‎
Canning: A day after the Lalgarh massacre, Chief Minister Buddhadeb Bhattacharjee strongly disapproved of the incident, saying it should not have happened ...

Lalgarh massacre: '2 km from spot, cops took 4 hours to reach

Indian Express - ‎Jan 8, 2011‎
Joint security forces and the state police deployed at Lalgarh police station took four hours to reach the place of violence at Netai village yesterday ...

Gunmen trapped villagers, shot them in calculated kill

Times of India - Caesar Mandal - ‎Jan 8, 2011‎
LALGARH: The butchery of eight unarmed people at Netai village on Friday was the consequence of a "calculated" move by armed CPM cadres, who laid a siege ...
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	Police bullets used in Lalgarh firing: Mamata ‎Jan 10, 2011‎ - IBNLive.com
	Gunmen trapped villagers, shot them in calculated kill ‎Jan 8, 2011‎ - Times of India
	Why cops stay quiet on CPM goons ‎Jan 7, 2011‎ - Times of India
	Seven people die in firing in Lalgarh, CPM blamed ‎Jan 7, 2011‎ - Times of India
	CPI(M) using 'harmads' for killings: Mamata Banerjee ‎Jan 7, 2011‎ - Daily News & Analysis

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NAMASUDRAS, THE WORST PERSECUTED "NATION" IN THE WORLD

Hindus vivisected India to break Dalit-Muslim unity

S.K. BISWAS, PRESIDENT, DALIT-BAHUJAN INTELLECTUAL FORUM, 387-A, J&K POCKET, DILSHAD GARDEN, DELHI - 110 095
The Bengali Untouchables, especially the Chandals (Namasudras), were the pioneering in liberating themselves from the Brahmin yoke and thus became the harbinger of the self-conscious independent movement of the Untouchables, by the Untouchables and even for the Untouchables of India. The race, called Chandals, have been one of the most ancient ethnic groups of people who followed Budhism. They had been mentioned in the old Budhist literature and the Sanskrit Ramayana etc. The Chandalswere enumerated in the census by the British as Namasudras for the first time in the 1911 Census Report. This was the result of a calculated conspiratory process to hinduise (enslave) this numerically very large group who from time immemorial fought the Brahminism. In a democracy, number of any conscious group matters.

If Budha was for non-violence why his Bhikhus learnt martial art?

KULDIP KUMAR
Babasaheb revived Budhism centuries after its death but once again Brahminism has infiltrated it and sabotaged it from inside and outside using vegetarianism, meditation, non-violence and other such nonsense. What he attempted to revive and what he preached in his book, The Buddha & His dhamma, is the system that Budha actually taught. The Brahmins have a wicked strategy called saam, dan, bhed, dand for annihilating their enemies and that is how they succeeded.
They say Brahmins constitute 3% of India's population but I have contacted and verified hundreds of people who claim to be Sharma and found that 2/3rds of them are in fact either SC or BC who pretend to be Brahmin. So the Brahmin population is not more than 1%.

GENOCIDE OF SIKHS

After Pushyamitra committed regicide of Emperor Vrihdarth, they committed genocide of Budhists. Millions were butchered. The murders committed by Pushyamitra were attributed to their Brahmin Parshuram. That murderer, Parshu and Pushya, is one and same person. Just to give religious sanctity to the genocide of Budhists, the Parshu tale as avtar of god was concocted.
Look at the cruelty of these people. Punjab genocide is another proof. Two decades back Sant Bhindranwale tried to rescue Sikhism from Brahminic claws but Brahminic forces hit back. Large-scale murders of Sikh youths were arranged through Sikh policemen. Even Supreme Court kept silent. Whoever dares to challenge Brahminism will be smashed.
But dand (killing) alone was not adequate to wipe out Budhism from India. So they adopted the method of saam. Editor V.T. Rajshekar says, "The Brahmins infiltrated and sabotaged Budhism from inside and outside". This strategy is called saam.

JAINISM KILLED

Saam is in fact slow death but a perfect poison created by Brahminism. Any movement against Brahminism is killed through saam. Through saam they join the movement against them and inject poison into its veins. Slowly that movement is dead or becomes part of Brahminism itself. Jainism is the most glaring example. We find no Jain who does not worship Brahminic gods. Jains have permanently lost their separate identity. Brahminism has completely swallowed it. Similarly, they have injected their venom into all other movements right from the day of Budha to Ravidas and Kabir.
Nagarjuna was one such Brahmin from South India. Kumaril Bhatta was another wicked fellow. They first became bhikhus. And then injected Brahminic venom (its gods and rituals into) Budha Dhamma. They declared Budha as god. They concocted Jataka tales which propagated that Budha had many rebirths. All these are against the very root of Budha Dhamma because the moment Atma and rebirth entered the Dhamma, the morality, the very base of it, vanished. Budha was declared an avtar of their god Vishnu. Beef-eating Brahmins got converted themselves into cow-worshipers, declared Budha as "apostle of ahimsa. As Budha became "nonviolent", Budhists too could not raise weapons against their enemy No.1. Meditation, vegetarianism and non-violence and nonsense rituals were injected intoBudha Dhamma.
Finally they turned Budhism and Brahminism as two sides of the same coin. Today we find very little difference in Budhist and Brahminic rituals. Had Emperor Asoka not sent out the message of Budha to other countries, the Budha Dhamma would have met the same fate like Jainism. So how many of us (neo-Budhists) are true Budhists? Our Editor is right that we neo-Budhists are imitating Brahminical Budhism.

BUDHISTS FOLLOWING BRAHMINISM

In the last two decades BSP has emerged as a big Dalit force. Truly speaking after a gap of 20 centuries, we have an opportunity to challenge Brahminic authority. This is all due to the emergence of BSP. So to ensure their survival, they need to finish BSP.
So, it is high time that instead of fighting on petty issues, let us sit together and chalk out strategies to save our movement. Kanshi Ram is no more with us. If Mayawati succumbs to Brahmin designs our movement will go decades back.
Did Budha preached non-violence? No. All martial arts were initiated by Budhist bhikhus. What was the need to learn martial art if the bhikhus were to be nonviolent? They learnt it just to save their dhamma. Thus, Budha Dhamma never taught cowardly non-violence. The bows and arrows carried by tribals (erstwhile Budhists) prove that they did not follow cowardly non-violence.
It is true that Budha never taught violence. But he never advocated meekness or cowardice.
He forbade slaughter but not meat-eating under justified circumstances. Even his most famous follower, Emperor Ashok, did not leave the habit of meat-eating. His stone edicts very clearly tell that the king used to eat meat of deer and peacock. Only the Brahmin intruder preached non-violence to Budhists but their own octopus gods carried weapons in all their eight hands. They sacrificed animals in yags and enjoyed their meat. Hence they were able to thrash Dalits/Budhists physically as well as mentally.
Budhism our people (Dalits) embraced is nothing but Brahminism in another name. Our Budhaviharas resemble Brahminic temple. You simply cannot differentiate between the two. Same chanting of unknown slokas, same ringing of gonds and bells. The only difference is that of the statue. Today Budhism is infected with casteism, god, soul, rebirth and all nonsense rituals. Babasaheb's book, The Buddha And His Dhamma, has not been accepted by all Budhist organizations infected with Brahminism. So we need to cleanse Budhism to make it Budha's Dhamma.
When this is the gloomy picture before us, what is the point in talking about who influenced whom in our Editor's conversion at Patna?
True, the picture is really gloomy, as our Editor says. VTR is not an ordinary person who could be influenced. He has taken years to arrive at this conversion decision.
VTR's integrity, sincerity and credentials are beyond doubt. He has raised very fundamental questions. Babasaheb's first commandment is "Educate". Let us educate ourselves about the shortcomings, pros and cons etc. of our movement, our organization and all that.
We could not see a second Kanshi Ram or Mayawati in BSP today. Similar is the position of DV. We need to establish an ideology-based organization to carry on the "Three Commandments" of Babasaheb. (jaikuldip@rediffmail.com)

What use conversion if it doesn't help you fight Brahminism?

GURNAM SINGH MUKTSAR, 2 - BHAGAT SINGH NAGAR, B/H BUS STAND, MUKTSAR - 152 026
My forefathers once quit Hinduism, a religion of hatred and exploitation, joined Sikhism, a religion of human love, equality, brotherhood and liberty. Sikhism is a total revolutionary rebirth of Budhism against Brahminism. But even such a revolutionary Sikhism has been completely hijacked by Brahminism. A man like me, a devout Sikh, is finding it difficult to continue. Though I have deep love and faith in Sikh religion founded by Dalit saints and Guru Nanak, I doubt if I can come out of the darkness.
There are continuous conversions throughout India. All conversions are from the hated Hinduism to Budhism, Islam, Christianity and Sikhism. Conversion is going on and it must because no free person can live in the gas chamber of Brahminism.
Religion of hate: Over 90% of people in Budhism, Islam, Christianity and Sikhism are converted from Dalit-Backward-Moolvasi of India. They did a good thing in quitting this religion of hate and discrimination. But how many of them got awakened out of this flood of conversions? They simply changed their gods, worship, rituals, beliefs, bhajan, recitations, place of worship, holy books andpujaris. What changes the conversion have brought about in the mind of these converts? Nothing. If they have created anything it is more hate between themselves as Muslims, Budhists, Sikhs and Christians. To the vaidiks, all those who converted continue to be low caste neechas.
Killing each other: By conversion, they have further strengthened Brahminism by playing into the hands of the enemy by hating, fighting and killing each other as it happened in Orissa recently. Each converted fellow should have become the blood enemy of Brahminism out to liquidate the enemy. This did not happen.
I asked Budhists why they became Budhists? The answer was "Budha's Dhamma is free from all human discriminations". Sikhs, Muslims and Christians all boast of their religion. But their behaviour did not change after conversion. If the converted does not get transformed, without full faith in human equality, love, brotherhood or liberty what is the use of conversion? They left Hindu dharma for what? Is it not to become better humans? Did we become better humans? We have generated more hatred among religions. We have broken human relationship. What then is the use of conversion?
It is better to remain as shudras and Chandalas. If in gurudwaras, churches and masjids we are all allowed to worship as equals why we cease to be equal when we go out of the house of god? Once we are out we get totally divided and hate each other. That is how we are ruled by a micro-minority of Hindus and hence we are badly beaten, raped, kicked, killed, burnt, abused all over India. In every religion that we get converted, our people are all divided into Aroras, Bhappas, Jats, Dalits and Backwards just as in Sikh religion. They are nowhere united except within the gurudwaras. Why we don't understand this serious problem? Intellectuals of every religion also boast of their dharma. But they rarely talk of the prevailing supreme truth in society.
Better remain as Ambedkarite: We hate the Hindu dharma. Fine. We are not Hindu and were never Hindu. We are slaves of (Hindu) upper castes. But when we quit this hated dharma, why we continue to be slaves? Puppets in upper caste hands? By converting we only increased the number of slaves but we nowhere got rid of human slavery and hate.
I think it is much better to remain as an Ambedkarite in any religion you like. Keep your religion but become an Ambedkarite for total liberation.
If conversion is necessary, then get converted in crores. A conversion that does not target the Hindu terrorist socio-cultural content and transforms us totally, then such conversion is useless.
We need heaven on earth: After Babasaheb's death what happened to his Dhamma? MahayanaBudhists took over. It became limited to a few castes. In Maharashtra, it became the monopoly of Mahars and in Punjab of Chamars. In what way conversion helped the Chamars of Punjab? Did it promote their social change which was the real and sole object of conversion from the religion of hate and exploitation? Islam and Sikhism are revolutionary religions. But all the converts are busy finding god. That is all. I have read Budha, Quran and Guru Granth. Even Christianity is a fight between goodness and evil. Christianity stood for goodness. But the masses have been tamed by their priests.
All religionists are waiting to go to heaven —after death. But not on this earth. To get a seat in heaven, they are ready to suffer hell on this earth.
For me religious conversion means social and human betterment here, right on this earth. Conversion should be aimed at total war on the tyranny of the ruling Brahminical class.

Muslim elites surrender to Brahminism

JAFFAR ALI, ABU DHABI, UAE
Muslim intellectuals and enlightened youths here are eager to meet you. Enlightened Muslims in all Indian Muslim organizations know you very well. You have been carrying on a struggle like Prophet Mohammed against Brahminism in India. This has inspired many Muslims and they have started to agitate. This is the first fight by Muslims after the failure of all Muslim organisations led by moulvis who have a single-point agenda of "establishing Allah's rule". But they have failed to see through the Brahminical tactics because they have failed to study the "Hindu mind" and the caste system. To them everybody is a Hindu who is not Christian, Muslim, Sikh, Parsi. They also think Hindu as the majority community and believe Dalit, Tribal, BCs are all Hindu. This biggest mistake of moulvis worked to the advantage of Brahminical rulers. It is only recently a new movement has started under KFD. I was present when KFD president, K.M. Sharief, told you that "We know you, sir, from many years and our fight against Brahminism was inspired by your writings". You inaugurated PDP (party) of Abdul Nasser Madani at Calicut and visited him many times including the Coimbatore Jail where he was confined. You visited all parts of India and abroad. Libyan leader Gaddafi invited you to Tripoli. Your recent visit to Pakistan brought you a hero's welcome but the Indian media blacked-out the whole thing. I am closely associated with you for the last 15 years. Muslim revolutionaries have great respect for you. Yet why Muslim leaders are not joining in your fight against Brahminism? This is bothering me and my friends here. It looks the Muslim elites have decided to surrender to Brahminism. But the masses will not. Muslims in India are suffocated and dying without dignity. They are dubbed anti-national, terrorist but the fact is they are innocent. They have no media to prove they are innocent. Muslim men are in deep slumber.

Mayawati rattles all parties in Maharashtra

DR. V.D. CHANDANSHIVE, COTTAGE VAISHALI, SHAHU NAGAR, NANDED - 431 602
After installing a majority govt. in UP, Mayawati visited Maharashtra on Nov.25 last to address a record breaking rally at Shivaji Park, Bombay. But not a single TV channel covering the event focussed its camera on the crowd assembled on the ground. This is the typical media mischief pretending to report and yet concealing the actual presence of the gathering.

MANUWADI PARTIES SCARED

Looking at the reactions of Manuwadi political parties in Maharashtra anybody can see the scare the rally has created among them. Sharad Pawar feels that the BSP would eat into the vote bank of Congress but the Congress thinks BSP would hit the sugar lobby of Sharad Pawar. BJP and Shiv Sena said their vote bank would remain intact as BSP did not make inroads into the OBCs. All these parties have put on brave faces but in the heart of their hearts they have been frightened by the entry of Mayawati in Maharashtra. In UP elections, the BSP had caused damage to the Congress and NCP in not less than 12 Assembly segments having polled just 4% votes. If everything goes well, this time it would undoubtedly give a jolt to BJP and Shiv Sena. The BJP and Sena bosses through their party organs create a false image that the BSP's Shivaji Park rally was to woo the migrant UP voters of Bombay despite the fact that the rally was attended by people from all over Maharashtra.

R.P.I. REACTION

As usual, Maharashtra's RPI leaders expressed their beggarly reactions. They neither seem to learn nor teach anybody but appear comfortable with the number of their splintered voters pitching into get the Congress and NCP candidates elected. If one looks at the reactions of these worthies one can obviously gauge their utter childishness.
They have shouted in one voice and said if Mayawati is an Ambedkarite, she should first become a Budhist and then come to Maharashtra. Being Budhists for over 50 years, what these leaders have done for the spread of Budhism to materialize the dream of Budhist India seen by Babasaheb?

CONGRESS STOOGES IN B.S.P. GARB

In fact these very people are responsible to bury deep the entire Ambedkarite movement in Maharashtra as a result of which the movement could not grow outside Maharashtra. Their subconscious fear is if Mayawati succeeds in Maharashtra these leaders would be rendered irrelevant and they will have to close down their shops. But one thing is clear they neither have intelligence nor strategy to stop the Mayawati hurricane. The RPI leaders in Maharashtra can do nothing without an eyewink from their mentors. The Congress was successful in breaking Kanshi Ram's BAMCEF in 1986-87 and quite a few big shots like Rajiv Gandhi, Arjun Singh and Shankar Rao Chavan from Maharashtra were involved in causing the split throughout India because BAMCEF was a money-generating machine for the Kanshi Ram movement. Since then the Congress big bosses have seen the consequences of BSP politics in North India in general and UP in particular. Kanshi Ram's revenge against the Congress has been completed by Mayawati in 2007 UP elections.
But in Maharashtra the Congress has seen to it that Congress stooges masquerade as BSP leaders. They masquerade as BSP leaders but during elections actually work for the Congress. A saintly leader like Kanshi Ram was fooled by state's BSP leaders for over 25 years. After him Mayawati has been making changes through her UP in-charge of Maharashtra. But all is not well with BSP as far as its state leadership is concerned. The vestiges of Congress stooges are still present in BSP and unless they are thoroughly removed BSP is not going to see the light of the day in the state. So before the parliamentary and assembly elections this purification drive should be given first priority.

BEWARE OF MEDIA HYPE

Kanshi Ram has pointed out three enemies of Bahujan movement: money, mafia and media. Of these, mafia has been countered to a great extent but money and media still play the mischief. In 2004 Assembly elections, both money and media misuse was largely resorted to by Manuwadi parties. Particularly the media hype was very cleverly used to deceive the BSP leadership in Maharashtra. By reading the media reports you could conclude that BSP was emerging as a formidable force in Maharashtra. But nothing of this kind happened. The media — along with the stooge leadership of Maharashtra BSP — wanted the people to believe the false scenario it had created.
This time also the Manuwadi political parties of Maharashtra would try their best to misuse money and media. Money they have in plenty. They can pay up to Rs. 5,000 per voter to purchase them. If mafia fails, they resort to money. If money fails, they resort to media, according to the situation that arises during election times. The best remedy to counter these hurdles is to consolidate our vote bank by convincing them or by hammering upon their minds the invaluable power of right to vote, which has over the years transformed parliamentary politics in the country.
Caste-wise consolidation of vote in favour of BSP is the only solution to defeat Manuwadi political parties. Each caste must be represented in proportion to its population.
Rattled by Mayawati's mammoth rally, Sharad Pawar arranged a separate Dalit rally at Parbhani on Feb.9 and his stooge RPI's Athawale has planned a Dalit rally at Shivaji Park (the same venue where Mayawati spoke) on Jan.17.
DV Dec.16, 2007 p. 6: "Fed up with RPI, Dalits shift to Mayawati".

Book on Ayyankali promotes Dalit-Muslim unity in Kerala

MANJOOR GOPALAN, KANAKKARI P.O, KERALA - 686 632
The English book, Ayyankali: A Dalit Leader of Organic Protest, reveals that its authors, M. Nisar and Meena Kandasami, are noted Dalit writers. Even though the book is small in size its contents are rich, valuable and helpful to get a comprehensive history of the social structure that prevailed in Kerala during the period up to 19th century.
The book has three chapters. The first two are the result of a comprehensive study of the caste system and the allied social order that existed in Kerala up to the 19th century. The authors say:

KERALA'S FIRST FARM LABOUR STRIKE

Every nationality in India shares the caste system, Kerala is no exception. Although different in form and structure in practice, the complex caste system prevalent in Kerala in the 18th and 19th centuries resembled the other linguistic nationalities in several aspects and was characterized by graded inequality. Life in Kerala in this period was controlled and dominated by several caste practices justified by the system of Keezhmaryada. The Kerala experience of jati practiced in all walks of life was in no way different from that prevalent elsewhere. (p.11).
The book is not limited to a biographical aspect of Ayyankali but it deals with the social and economic structure of that period. The book is, therefore, the result of a deep study of the history of Kerala written by noted historians like D.D. Kosambi, T.H.P. Chentharassery, Romila Thapar, Irfan Habib, Elamkulam Kunjan Pillai, M.G.S. Narayanan etc. The book portrays a slice of Kerala history, the social and economic dimensions of the feudal system also.
Chapter 3 deals with the social conditions of the Dalits that forced Ayyankali to work towards emancipation of the downtrodden. The living conditions of the Dalits then have been beautifully analysed:
The hegemonic powers had always squeezed and extracted the labour of the Dalits whose bonds with soil went back to several centuries. These sons of the soil were always at the bottom of the social hierarchy during both the colonial and pre-colonial times, never acquiring material resources or power. Consequently they could never gain economic or social status. (p. 67).
Important social activities of Ayyankali have been discussed in the book borrowing from the works of T.H.P. Chentarassery, Sanal Mohan, Abhimanyu, N.K. Jose, Veluppila T.K. etc. Ayyankali's early struggle to assert civil rights have also been explained.
The establishment of the Sadhu Jana Paripalana Sangham (SJPS), and its activities have been analysed. Under the control of SJPS a Samudya Kodathi (community court) functioned to sort out grievances of Dalits. The functioning of the court had integrated the Dalits with the SJPS.
Ayyankali's continuous agitations for the right to education have been analysed in the book. When Dalit students were denied admission in schools, Ayyankali and his associates organised the first-ever strike of farm labourers. The Dalits strike came to an end with great success.
Considering the social activities of Ayyankali, he was nominated as a member of the Shrimoolam Praja Sabha where he spoke on his people's problem on education, land, job, power etc.
The efforts of Ayyankali for liberation of Dalits have been explained in the book:
He always exhorted his people to achieve progress through faith in god, modern dress and cleanliness, obedience and discipline. He appealed to the upper castes not to oppose attempts of reformation among the oppressed in relation to the customs, manners and mode of dressing. (p. 89).

COMMUNISTS ENSLAVED DALITS

The book deals with all the important contributions of Ayyankali who devoted his entire life for the emancipation of the Dalits. He instilled self-confidence in the Dalits and Backward Classes who had been divided into several castes.
The last part of the book raises certain pertinent questions regarding Ayyankali and his interventions. The readers are expected to give appropriate answers. However there is one question: "How did the communist movement influence the lives of the Dalits?"
Those Dalit activists involved in the communist work had become mere stooges of upper castes. They were treated only as workers. Administrative powers had not be given to them. They were made to remain only as the servants of the upper castes. Social justice has no place under communism. In fact communist movements sabotaged the revolutionary movements of the servile classes led by Dr. Ambedkar and Periyar E.V.R. etc.
The book is valuable to the Kerala Dalit movement pioneered by Ayyankali who was the first Dalit revolutionary.
Yet another significance of the book is its main author being a Muslim from Kerala it will help Muslims to study Dalits and thereby promote Dalit-Muslim unity. We congratulate the Other Books, a Muslim literary organisation, for this thoughtful contribution to Dalit-Muslim unity.

********************

AYYANKALI: A DALIT LEADER

OF ORGANIC PROTEST

M. Nisar & Meena Kandasamy

2008 Rs. 150

Other Books

1st Floor, New Way Building, Railway Link Road Calicut - 673 002.

INDIA SHINING

India gets no.1 status in children's death

New Delhi: Over 2.1 million children die annually in India before reaching their fifth birthday, 50% of them not surviving even 28 days. About 55 million or one-third of the world's underweight children under age five, live in India with the worst affected states being MP, Jharkhand, Bihar, Gujarat, Orissa, Chhattisgarh, UP and Meghalaya. These are the findings of UNICEF's latest "The state of the World's Children-2008" released on Jan.22. The report places India on no.1 spot in children's deaths across the globe—one child dying every three seconds.

—(Times of India, Jan.23, 2008)

*****

Unsafe to foreigners

New Delhi: Incredible India which saw over 5 million foreign tourists arrive in 2007, seems to have suddenly become a scary place for women travellers as there is a spate of cases of sexual attack.

—(Times of India, Jan.23, 2008)

*****

Muslims become paupers

New Delhi: Despite all claims of the UPA Govt. in addressing the concerns of minority communities such as Muslims, the enrolment rate of children from these communities at the primary level is abysmally low. It's only 9.39%. These figures were disclosed in the "Flash Statistics: Elementary Education in India" which was aimed at reviewing progress of school education in the country. The statistics prepared by the National University of Educational Planning and Administration were released here on Jan.22 and the figures on Muslim enrolment were included for the first time in such a study, HRD Ministry officials said. Though the apparent survival rate of Muslim students at Grade-V has improved over the last couple of years — from 67.15% in 2004-05 to 72.73% in 2006-07, statewise variations are a matter of concern. While Kerala has a survival rate of 115.40, for Bihar and UP the figures are 54 and 68% respectively. For Karnataka however the apparent survival rate of Muslim children at Grade V has dipped marginally — from 98.22 to 2004-05 to 95.61%.

—(Deccan Herald, Jan.23, 2008)

*****

Schools without teacher

New Delhi: Unversalising elementary education can be a tall order. Particularly when the schools do not have an adequate number of teachers. The latest statistics on elementary education in India again paint a sorry picture of teacher availability. In 2006-07, no less than 18 of India's 35 states and UTs had over half their primary schools with just 3 or an even smaller number of teachers... The all-India average for primary schools with 3 teachers or less was as high as 60.33% in 2006-07.

—(Asian Age, Jan.25, 2008)

http://www.dalitvoice.org/Templates/feb_a2008/articles.htm

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Thakur, Harichand (1811-1877) a Hindu votary and founder of the matuya sect, was born in Orakandi of kashiani upazila in gopalganj (Greater faridpur) on the thirteenth day of Falgun 1214 of the Bangla calendar. His father, YashomantaThakur, was a Maithili Brahmin and a devout Vaisnava.

Harichand received little formal education. After completing his initial schooling in apathshala, he attended school for only a few months. He then started spending his time with shepherds and cowboys and roamed with them from one place to another. He started changing from this time. He was loved by all of his friends for his physical beauty, naivete, love for music and philanthropic attitude. He could also sing bhajan(devotional songs).

Harichand's doctrine is based on three basic principles-truth, love, and sanctity. The doctrine treats all people as equal; people are not seen according to castes or sects. Himself a Brahmin, he professed mixed with lower-caste people and treated them with the same dignity as he did other castes. This is why most of his followers believeHarichand to be an avatar (incarnation) of vishnu, and are from the lower strata of society.

*

Harichand Thakur

They used to affirm: Rama hari krisna hari hari gorachand. Sarba hari mile ei purna harichand (Rama is lord, Krishna is lord, lord is Chaitanyadev. But all of them make our Harichand, who is our lord.) Harichand did not believe in asceticism; he was more of a family man; and it is from within the family that he preached the word of God. He believed that 'Grhete thakiya yar hay bhaboday. Sei ye param sadhu janio nishchay' (the best ascetic is he who can express his devotion to God remaining a family man). He mobilised all the neglected sects and castes and inspired them to remain true to the openness of Hinduism.

Harichand left 12 instructions for the matuyas, known as Dvadash Ajna (Twelve Commands): 1. always speak the truth, 2. respect your parents like gods, 3. treat woman as your mother, 4. love the world, 5. remain liberal to all the religions, 6. never discriminate on racial counts, 7. try to establish Harimandir (temple of the Lord), 8. sit in prayer everyday, 9. Sacrifice your self for God, 10. do not practice asceticism in a garb, 11. hold the six cardinal passions in check, and 12. utter the name of your Lord while working with your hand. Harichand died on Wednesday 23 Falgun, the year 1284 of the Bangla calendar. [Monoranjan Ghosh]

http://webcache.googleusercontent.com/search?q=cache:ERNgUQoMcGUJ:www.banglapedia.org/httpdocs/HT/T_0133.HTM+harichand+thakur&cd=2&hl=en&ct=clnk&gl=in

Arya-Brahmin Vengeance on Bengali-Tamil Dalits & Chakma Adivasi Indigenous Refugees

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Arya-Brahmin Vengeance on

Bengali-Tamil Dalits & Chakma Adivasi Indigenous Refugees

(Copyright-free E-Book)

[Earlier Printed in half yearly journal "Scientists for Social Change", edited by Sheetal Markam, Commander in Chief Gondwana Mukti Sena, India ]

Dedication

TERMS USED IN THIS E-BOOK

Parts of the E-Book

Ancient Foreign Refugees Who Have Became Oppressive Exploiter Rulers

Ancient Foreign Refugees Who Settled Happily In India

Tibetan Political Refugees

Post Independence Arya-Brahmin Refugees

Vengeance of Converted Arya-Brahmins Upon Indigenous Dalit-Bahujans

Arya-Brahmin Vengeance on Dalit-Buddhist Refugees in India

The Tamil Refugees of Shri Lanka

Where is Solution of These Arya-Brahmin Brutalities ?

http://sheetalmarkam.wordpress.com/2009/04/07/arya-brahmin-vengeance-on-bengali-tamil-dalits-chakma-adivasi-indigenous-refugees/

Brahminization of Bahujanist Religions and Paths to Enslave Indigenous Masses

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Sheetal Markam, Suhail Ansari, Adv. Harshwardhan Meshram, Urmila Marko and Niranjan Masram

Beware of A Brahminist Cult

Part III of the Proposed Copyright-free Awareness Book

Characteristics of a Cult

Secret Services Operate Through Religions and Cults

Recruitment by Deception

Further Decognition Process in Cults

How CIA-Cults Create Mind Controlled Slaves

Personality Changes in Cult Members

How to Protect Yourself, Your Family and Friends From a Cult ?

A cult is an elitist, totalitarian society. It has a self-appointed, charismatic, messianic, dogmatic leader, who demands total devotion. Cult leader obtains funds through deception for the personal gain and/or power of its leader, but performs no real service to society. According to Dr. Margaret Singer, in the book "Cults in Our Midst" Over the last ten years, an estimated 5,000 economic, political, and religious groups operate in the United States alone at any given time, with 2.5 million members. In America, cults have used tactics of coercive mind control to negatively impact an estimated 20 million victims in the last ten years. Worldwide figures are even greater."

A cult: uses psychologically coercive techniques of brainwashing and mind control in order to recruit and indoctrinate its members. It maintains that the end justifies the means. Other terms used to refer to brainwashing are: "thought reform," "coercive persuasion," "totalism." and "mind control." Mind control is the shaping of a person's attitudes, beliefs, and personality without the person's knowledge or consent. Mind control employs deceptive and surreptitious manipulation, usually in a group setting, for the financial or political profit of the manipulator. Mind control works by gradually exerting increasing control over individuals through a variety of techniques. Cults are not necessarily religious. A cult may form around any theme, such as a political, racial, psychotherapeutic, or even athletic agenda.

Victims of coercive persuasion have: no signs of physical abuse, convincing rationalizations for the radical or abrupt changes in their behavior, a convincing "sincerity, and they have been changed so gradually that they don't oppose it because they usually aren't even aware of it.

Coercive persuasion is not a religious practice, it is a control technology. It is not a belief or ideology, it is a technological process. It is the unfair manipulation of other's biological and psychological weaknesses and susceptibilities.

The two basic principles of psychological coercion are: 1) If you can make a person behave the way you want, you can make that person believe the way you want. 2) Sudden, drastic changes in environment lead to heightened suggestibility and lead to drastic changes in attitudes and beliefs of a person.

Characteristics of a Cult

The commonly observed characteristics of a cult are observed as under.

Abusive cults have a control-oriented leadership

The spiritual group is led by a group of enlightened masters who wear strange clothes and speak in esoteric parables. They are led by a single charismatic spiritual leader who claims to have received special instructions from one or more "messengers from the sky." The leader dominates the membership, closely controlling them physically, sexually and emotionally.

Abusive churches, past and present, are first and foremost characterized by strong, control-oriented leadership. A central feature of an abusive church is control-oriented leadership. The leader in an abusive cult is dogmatic, self- confident, arrogant, and the spiritual focal point in the lives of his followers. The leader assumes he is more spiritually in tune with God than anyone else. He claims insight into Scripture that no one else has. Or, he may state that he receives personal revelations from God. Because of such claims, the leader's position and beliefs cannot be questioned and his statements are final. Add a little charisma and you can count on a high percentage of conversions. A founder who has had, or at least seems to know the secret of, non-temporal ecstatic experience. Most cults provide some means for charismatic power to be applied to the healing of mind and body. Tendency to attract isolated individuals rather than family groups.

The sad truth is that a high percentage of people want to give away their power because they crave to surrender before such aspired personality. Such people are true "believers". True believers are not intent on bolstering and advancing a cherished self, but are those craving to be rid of unwanted self. They are followers, not because of a desire for self-advancement, but because it can satisfy their passion for self-renunciation !" True believers are said to be eternally incomplete and eternally insecure. Most of the true believers look for someone who will give them the dogma and structure they desire. They can easily be molded into fanatics who will gladly work and die for their so stated holy cause. It is a substitute for their lost faith in themselves and offers them as a substitute for individual hope. All cults are composed of true believers. The Moral Majority is made up of true believers. At least a third of the population is "true believers." You'll find them in politics, churches, businesses, and social cause groups. They are the fanatics in these organizations. The followers want to convert others to their way of living or impose a new way of life if necessary. Control-oriented leaders attempt to dictate what members think, although the process is so spiritualized that members usually do not realize what is going on. A pastor or leader is viewed as God's mouth piece, and in varying degrees a member's decision making and ability to think for oneself are swallowed up by the cult.

The cult is authoritarian in its power structure. The group has a top-down, pyramid structure. The leader is regarded as the supreme authority. There is no appeal outside of his or her system to greater systems of justice. The leaders must have verbal ways of never losing. To members of this type of church or group, questioning the leader is the equivalent of questioning God. Although the leader may not come out and state this fact, this attitude is clearly seen by the treatment of those who dare to question or challenge the leader. The leader is, or tends to be, accountable to no one. Even if there is an elder board, it is usually made up of men who are loyal to, and will never disagree with, the leader. The leader of the movement often makes personal decisions for his followers. Individual thinking is prohibited; thus the followers become dependent on the leader.

Abusive churches require unwavering devotion to the church from their followers. Leadership is feared, and disagreeing with the leadership (or even just questioning it) is akin to disagreeing with God. Cult leaders keep the focus of love, devotion, and allegiance on themselves. Allegiance to the church has priority over allegiance to God, family, or anything else. Subjective experience is emphasized and dissent is discouraged. Pressure to conform and low tolerance for questioning make it difficult to be truly discerning. In a cult quests such as 'Where does all the money go?', 'Does the cult leader sleep with his secretary?' can't be asked. Doubts can't be shared and misgivings can't be voiced. For example, voice against the suppression of information, asking to reveal secrets which are usually tightly guarded by an inner circle such as information regarding 'Swiss bank accounts' of the cult leader or regarding other sexual practices. Members are not allowed to question, criticize or complain. If they do, the leaders allege that the member is defective and not the organization or the beliefs. The individual is always wrong but the system, its leaders and its belief are always right. Cult leaders usually take great care to keep both themselves and their organizations opaque and non-accountable to any outside authority.

Induction of Fear

Fear is created for an outside enemy (we vs. them) who is persecuting you. Fear of external enemy is must to drive people in to the cult. The fire-and-brimstone preacher induces fear and increases the tension by talking about "the devil," "going to hell," or the forthcoming Armageddon. Gospel songs are great for building excitement and involvement. In the middle of the song, one of the girls might be "smitten by the spirit" and fall down or react as if possessed by the Holy Spirit. This very effectively increases the intensity in the room.

In religious cults, God is ever-present in the workings of the organization. If a person leaves for any reason, accidents or ill-will that may befall them are always attributed to God's punishment on them. For the faithful, the angels are always said to be working, and stories circulate about how God is truly doing marvelous things among them, because they are "the truth." The organization is therefore given a certain "mystique" that is quite alluring to the new recruit.

The spiritual group promises eternal life in a paradise if you obey its set of rules. The spiritual group uses a special set of rules that you must obey or threatens eternal suffering if you do not obey these rules. The leaders of such cults often use manipulation to gain complete submission from their members. Abusive cults are characterized by the manipulation of their members. What you see, hear or think is irrelevant in the face of the groups doctrine. You must submerge your opinions in the group's worldview. Members who seriously question the leader's teaching will be ostracized or expelled.

Black and White thinking

Any cultic group has an almost utopian goal for which the group strives. Cult leaders will tell you can only be "saved" or can only be successful in their organization alone. No other organization has the truth, all others miss the mark. This is a powerful incentive for religious cults, as if God himself were directing their actions. They maintains an aura of sacredness around its basic dogma, holding it out as the ultimate moral vision for the ordering of human existence" It is beyond questioning. Followers are led to think that there is no other cult quite like theirs and that God has singled them out for special purposes. Other, more traditional evangelical cults are put down. The leader claims to be breaking with tradition, offering something novel, and instituting the only viable system for change that will solve life's problems or the world's ills. While claiming this, the cult then surreptitiously uses systems of psychological coercion on its members to inhibit their ability to examine the actual validity of the claims of the leader and the cult.

The ideology, doctrine and mission of the group are so sacred that they must not be doubted or questioned. To do so is one of the worst offenses possible. However, without the option of questioning, a lie cannot be uncovered. The follower accepts that his group is the only one that is equipped to achieve this goal. The cult's ideology becomes the ultimate moral vision for the ordering of human existence. The ideology is too "sacred" to call into question, and a reverence is demanded for the leadership. The cult's ideology makes an exaggerated claim for possessing airtight logic, making it appear as absolute truth with no contradictions. The more secret his/her sayings the better. The pronouncements are characterized by great certainty and authority as if it was the word of God. In some cases it is presented as such. The more incomprehensible the secret doctrine of the master the more stronger its appeal. After all it is beyond reason and should appeal only to the heart. Members may adopt fresh meanings to words, talk to each other in a jargon that the outsider can hardly follow (group-speak). The result being an inability to relate in speech, or explain new concepts to the outsider.

Common belief in a prophesy will be a strong binding force. One of the principal attractions of the first Christian sects was that they offered salvation from a threatening disaster. That being the end of the world. Only the baptized would await a glorious future. Sects like the Jehova's Witnesses have taken over this successful formula. Such an attractive system offers security.

The assumption is that this mystical ideal can be achieved if they will give their all in its pursuit. If they fail to give their all they will fall short of their goal. Partial commitment or belief is not tolerated. Exclusivism is used as a threat, it controls your behavior through fear. It also gives the cult leaders tremendous power over you. The cult leaders will claim to have direct authority from God to control almost all aspects of your life. Salvation is possible only in the group. Those who leave the group are doomed. They refuse to engage in conversation that may question the group and its leaders. Such criticism may even be characterized as satanic. If the cult is not a religious group then questioning the leaders or program will still be seen as a sign of rebellion and stupidity. Unquestioning obedience to the leader and following arbitrary rules and regulations eliminates independent, critical thinking, and the exercise of free will. There is no need for a search for truth, and in fact such a search is a straying from the Truth and a denial of it. One can see here why there is little regard for education.

Intellectual analysis of belief is tantamount to heresy. Often disciplines followed in the movements are accompanied by a lowering of the threshold to the unconscious mind. Suggestion will begin to play an important part. Precepts are being experienced as the truth and sure. There is no element of doubt anymore about assumptions and speculation often without any factual foundation.

Cult Raise Fund through the recruits

The cult has basically only two purposes, recruiting new members and fund-raising. Many cult members raise more per day fund-raising on the streets than they will ever be able to earn a day on any job. Cult leaders achieve increased donation and assets. Established religions and altruistic movements may also recruit and raise funds. However, their sole purpose is not to grow larger; such groups have the goals to better the lives of their members and mankind in general. The cults may claim to make social contributions, but in actuality these remain mere claims, or gestures to lure more members and enhance the cult image. Their focus is always dominated by recruiting new members and fund-raising. In cults, the prevailing emotion is a sense of urgency and of fear. At work they do not walk, they run. Everything is deadly serious and urgent. The world is at stake. Each small victory has added significance. Cults are a group at war, and this mentality lends fervor, enthusiasm and a sense of danger to each activity. Cults raise funds for their own use and not for altruistic purposes." Cults insist on contributions of exorbitant amounts of money tithing, signing over life insurance, social security or property, and fees for personal testing and training. Members are seen doing exhausting labor spending all one's waking time begging for money, selling goods produced by the cult. recruiting new members, or doing menial service for little or no remuneration. In fact outer ring positive group is useful not only for defense, but is also a potent marketing tool. The group network amounts to a well motivated and professional sales force that would be the envy of many businesses. Economic and other dependence on the group is fostered.

1) Religious Cults that use a belief system as their base are very common. 2) Commercial Cults will promise you that if you join them and follow their special program for success then you will become very rich. Commercial cults use mind control to get you working for them for free, and to make you pay for an endless stream of motivational tapes, videos, books and seminars all of which are supposedly designed to help you succeed, but in reality are designed to enhance the cult's mind control environment and keep you believing in their almost impossible dream of success. 3) Cults that use "self help" or counseling or self improvement as their base often target business people and corporations. By doing their courses and seminars they claim you and your staff will become more successful. Once you have completed one course you are told you need to do the more advanced course, which naturally costs more than the last. These groups specialize in creating powerful emotional experiences which are then used to validate your involvement in the cult. The religious overtones are couched in terms which don't sound religious. They usually come to the surface as you near the end of a seminar. Many people have been bankrupted by involvement with these cults. 4) Political Cults use political ideals as their base are well known throughout history.

Saying that they have to make people pay for it because otherwise they will not appreciate it. This is of course a very silly reason, plenty of people are able to appreciate things which they did not pay for.

The spiritual group teaches that giving up your life for the sake of the spiritual group may become necessary sometime in the future. The spiritual group demands that you give up as much of your assets and your yearly income to it as possible.

Sexual abuse

Most cults sooner or later are revealed to have fallen prey to their leadership's sex desires. The Churches has been immensely capable of downplaying or denying the many charges of child molestation and rape by multitudes of their "good fathers."

The child predator community seeks access to children with fervent zeal, careful calculation, and detailed planning. In addition to using children as sexual objects, child predators see children as valuable resources for significant financial gain. Children can be sold for child prostitution, child pornography, and forced to participate in other activities. Torture programming is used to gain their cooperation for these activities and to ensure that they don't tell their parents or other authorities. (http://www.saferchildren.net/index.html Child Predators and Mind Control by Jerry McMullin MA, MLIS Access Methods: Overview.; (http://www.saferchildren.net/index.html Child Predators and Mind Control by Jerry McMullin MA, MLIS Access Methods: Neighborhoods.)

The use of hypnosis, torture, drugs and other mind control techniques is not limited to cults, CIA operatives, Satanists, or predators of any particular dark religious persuasion. Rather, the use of mind control is endemic throughout the child predator community. The techniques are not that hard to learn if someone is motivated, and child predators are very motivated. Skeptics need just look at how widespread child pornography is and get a clue. It appears from survivor reports that programming is big business in the predator community. Sometimes transfers of victims from one location to another are conducted professionally. (http://www.saferchildren.net/index.html Child Predators and Mind Control by Jerry McMullin MA, MLIS)

Sexual abuse

Cult leaders claim to be in unique direct contact with God and demand unconditional trust They also indulge in sexual misconduct in the name of spiritual quest, evoking hidden powers and pretending to be reincarnation of love gods and telling women as their love partners of the religious scripture. In many cults homosexuality is glorified and promoted. The frightening details of sexual abuse in religious cult is dealt in the separate chapter of this awareness book.

Cults Resist Opposition offensively

Cults resist opposition in a variety of ways. When members do leave, efforts to get them back reportedly range from moderate harassment to incidents involving the use of force. Many ex-members and their families secure unlisted phone numbers; some move away from known addresses; some even take assumed names in distant places. Fear may be most acute for former members who have left a spouse or children behind in the cults that recruited couples and families. Any effort to make contact risks breaking the link completely. Often painful legal actions ensue over child custody between ex- and continuing adherents. There are plenty of instances that the members who live the cult are killed.

Some 75 percent of the members left the cults not entirely on their own volition but through legal conservator ships, a temporary power of supervision that courts in California and several other states grant to the family of an adult. The grounds for granting such power are in flux. But under such orders, a person can be temporarily removed from a cult. Some cults resist strenuously, some times moving members out of state; others acquiesce.

http://sheetalmarkam.wordpress.com/

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Namasudra

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This article may require copy editing for grammar, style, cohesion, tone, or spelling. You can assist by editing it. (June 2010)

This article includes a list of references, related reading or external links, but its sources remain unclear because it lacks inline citations. Please improve this article by introducing more precise citations where appropriate. (June 2010)

Adi-Santo-Guru

Namasudra is the name of a Hindu community who originally resided in certain regions of Bengal, India.

[edit] History and origin

Holy Symbol of the Namo

Namasudra is a community residing in India, Bangladesh, Nepal and Pakistan. Their population is around ~8 million (2010). Nearly 4.8 million people are living in India (mostly in the State of West Bengal); very recent studies in Joshua Project have given a descriptive break up. In India, they are scattered all over northern and northeastern states and over some of southern states also. In Bangladesh they are the main Hindu Community (~ 3 million population). The literacy rate of this community is reported to be nearly 75% in some small pockets of population (2001 census in Manipur, the population is meager 3500) but average literacy is around 55%. As per the 2001 census report of India, the literacy rate in West Bengal of this community is 71.9 percent (Male - 80.6 percent and Female - 62.8 percent).

There is different hearsay in respect of their origin. Although in Bengal Gazetteer and Darjeeling Gazetteer of British India period three gotras or clan name have been reported, namely Kashyapa, Bhardwaja and Gautama, the hearsay is that later there was some meetings of the larger families where they agreed to be identified as descendants of Kasyap and included in the scheduled castes' list of Govt. of India under constitutional provision. Nihar Ranjan Roy, has given lot of information about this community in his book, Banglar Itihas-Adi Parba.

The Namasudra community under the leadership of Mahapran Jogendranath Mondal first organised the mass movement in undivided India (then under the rule of British Monarchy) to do away with the Caste system (or Hindu Apartheid)) and as a result of that movement "The Policy Of Reservation" was achieved by different outcast population groups which now-a-days are going to be accepted as a general policy by most political parties for any kind of backwardness found among any population group. The success of an arrangement in general, however, is doubtful.

[edit] The Exodus

It was an unacceptable community, forced to live in the swamps of extreme south of current day Bangladesh until the emergence of British India. The socio-religious taboos of the Hindu and Muslim caste system that devastated their social life completely also helped them not to be lost into the vast population, as they did not belong to any community.

With the advent of the Great Iconic Family of Sri Sri Harichand the process of enlightenment began within the community. The Iconic Family inspired the namasudras to establish more than five thousand schools. From 1905 onwards Sri Guruchand (s/o Sri Harichand) and the missionary Cecil Silas Mead carried forward the mission, and created the path for Exodus for this community. And the Exodus was politically carried forward by Jogendra Nath Mandal. However, this great phenomenon lasted only another four decades, until 1947, when India gained independence as secular India and Pakistan, a theocratic state. The community was torn in two. In one part, the larger section became the lowborn beggar masses and, as refugees, was being made to settle all over India. In another part (later becoming independent as Bangladesh in 1971, when this community both greatly suffered and fought courageously), they were lowborn of a different religion. A very small section of this community managed to get higher education. But surprisingly, largely due to identification as Hindus, the community has made rapid strides in education spearheaded by Hindu missions trying to maintain Hinduism there. However in course of time the turn of the happenings and incidents have most brutally tightened its stranglehold on their Exodus.

[edit] Name of the community

All the names, inclusive of namasudra found in the most contemporary survey of phenomenological anthropology of this community under Joshua Project of south-east Asian marginalized communities bear the abusing emotive connotations as chandala or candala. But then, at that critical time of Exodus, the friend-philosopher-guides of this community, Sri Guruchand of the Great Iconic Family (son of Great Sri Harichand) lead the community to insist on the acceptance of the mythological origin theory disseminated through Sruti by their forefathers over generations after generations.

The name they wanted to be recorded in the Census of 1911 might be either "Namassut" or "Namassej". In Bengali, sut means son, so Namassut means Namas (name of sage) + Sut i.e. son or descendant of Namas. The other name has a similar meaning. Sreej in Bengali means to generate or to originate. So Namas + Sreej transformed to Namassreej to Namassej meaning generated or originated from Namas.

[edit] Namaswej Or Namassej

In BanglaScript

But most probably the name "Namaswej" first appeared on the internet around the year 2000. The name was a part of A Declared Revelation named Swejsantokotha or "Smritokotha". In Bengali language there are two letters designated by same symbol which in Roman Script are given by "b" and "wa or w". If there is "w" then in the pronunciation the previous letter becomes double. So according to pronunciation "Namaswej" becomes "Namassej". All the interpretations given by different community members were according to the version written in English or Roman script. In Bengali "Swajan" means kins, so "Namaswej" might be the abbreviation of "Namas" ( the rishi, Namas) + "Swajan" > "Namaswajan"> "Namaswej" or the kins or descendants of "Namas". It is same as that given above. The differences might have arisen due to lack of education among the community members.

[edit] Nama Or Namo

Currently many people of this community and sometimes people of other communities also designate namasudras (or namassejas) simply as Nama.

[edit] Myth of origin

Every community carries with itself the folk-tale or folklore of their origin or lineage. There may be several contradictions or branchings in the story or completely different stories which may transform each of them magical or unbelievable or a myth. Dr. N. R. Ray first expressed his doubt in respect of the position of the namasudras in social hierarchy. He told of the folklore of origin and of degradation that could possibly resolve the anomaly.

Dr. Ray believes that that story will be the story of the people which in part or in essence must conform to the History of The People. Thus goes the Tale. Brahma, the Parameshwar, is the Creator God. He begot Marichi. Marichi begot Kashyapa. Kashyapa begot Namas. Namas was married to Sulochana, the daughter of Ruchi, the "spiritual son of Brahma". They begot Kirtiban and Uruban (most probably instead of Kirtyuruban they together wrongly mentioned as Ariban in Ssejsantokotha or it may be that in old hand written manuscript it became simply "uruban>ariban" and first part "Kirtyu" was omitted due to mistake or erasing due to being preserved in bad condition). They were twin brothers.

Santo, or sage, Namas, went into deep forest for meditation and did not return in 14 years. So Kirtiban and Uruban were "self-dikshitized" or "self-consecrated". They were married to the two daughters of the King Simanta. They begot eight children and they were married to the children of Asamonjo, the eldest son of the Suryavanshi King Sagar. They are the forefathers of the Namasudra community. This explains the origin of the Kashyapa clan only.

From this one may also propose that the name of the community should be Brahma Kshatriya because father was Brahmin by birth and mother was a daughter of a king. In fact many times these people have been mentioned as Khanda-Kshatriya in some popular newspapers like Anandabazar Patrika. But this argument is not applicable unless you believe in varna or jatived or the caste-system. In monotheism and sannyasbadi Hinduism there is only gotra and community name (not related to his by-birth profession of caste-based Hinduism). This is incidentally the common accepted process all over the world by which the mythical identity of most population groups have come into being. Namassejas née namasudras also accept this. So the question of being sudra or Brahma-Kshatriya or any caste name does not arise here and as accordingly the community also has declared the revealed community-name, Namassej, and also that being any sage or monk or sannyasi does not signify a Brahman or the king being a Kshatriya, as these systems of varna or caste developed much later with differentiation of profession and is not accepted by the Namassej.

This is the folklore of the origin of the Namasudras: the story they believe i.e. the History of The People. Sri Harichand told them only to meditate the Parameshwar and take Him to be the origin of all that exist. He told also that they will be Self-Consecrated. Although his followers could not follow his path strictly (they got mixed up with Vaishnavism and with the path of the Bauls). His "twelve commandments" also show signs of later manipulations by his followers. However his family became iconic and very recently from some corner of the community a discourse , Swejsantokotha,is declared to be published which the editor foretold to be a complete guide to community-life.

[edit] Story of Ostracism

In the 11th Century Bengal was ruled by Ballal Sen, the third ruler of the Sen dynasty. At that time the Brahmins were the second-most influential community after the king. Ballal Sen tried to implement a set of rules in favour of the king. A majority of Brahmins were not ready to accept these new rules. Eventually the Brahmins divided into two groups, one favouring the king, while the other group revolted against him. The second group fought a war against the king and lost. Ballal Sen punished them by annulling their right to be considered Brahmins. They were instead assigned the caste of sudra. After the defeat this group of Brahmins left the realms of Ballal Sen and went to the south-east of Bengal. These people were considered as sudra, the lowest of the four Hindu varnas. But as they had originally been Brahmins, they were referred to with the prefix of 'Namashya' (Ben. = 'respectable'). The word "Namasudra" is a deformed version of 'Namashya Sudra'.

Now it seems the Story of ostracism first proposed by Dr. N.R.Ray , The famous Historian and Anthropologist , is proved beyond doubt.

[edit] Religion

They mostly belong to Hinduism. A small population of the community has been reported to be following Islam in Joshua Project Report and mentioned as Namasudra, Muslim (0.035%). But the authenticity of the report is questionable. Some of them adopted Christianity ( 0.09%), Brahmoism and Buddhism.

The Iconic Family (of Orhakandi, Faridpur) had established the Matua-Math in Thakurnagar, India. This folk-Hinduism has a large number of followers (~8 - 10%) and getting wooing from the political organisations also.

There is a holy lake called Kamana Sagar. A discourse (swejsantokotha) demands that thousands of years back they were ostracized from a settlement like this and declared to publish the complete guide to the religious path to be followed by the community(verhudtbrahma). However, no publication has been identified. At present the Head of the Holy Family is Boroma (The Holy Mother) or Binapanimata.

[edit] The Myth of Facts and Findings

In Bangla & Roman Script

According to Dr. Niharranjan Ray the findings of phenomenological anthropology for this community is interesting and requires special attention. There are other opinions. However, recent survey under Joshua Project reveals similar findings. They are given the Ethnic Code CNN25b where C implies Caucasian, N implies Indo-Iranian, second N implies brown, 25 implies north-Indian and b implies Bengali. Dr. N. R. Ray has also expressed same opinion; that the community has considerable Alpine mixing.

Their development is also as was found by Risely and Dalton; most unreachable community with higher percentage of population living below poverty line. However, the genome studies conform to the survey of phenomenological anthropology. They are 23% Haplogroup R2a (Y-DNA) and ~31% R1a1 prevalence.

[edit] References

This article includes a list of references, related reading or external links, but its sources remain unclear because it lacks inline citations. Please improve this article by introducing more precise citations where appropriate. (September 2010)

History of the Bengali People. Niharranjan Ray; translated with an introduction by John W. Wood. Published 1994 [1]
Bengal Gazetteer-Darjeeling Gazetteer by L.O.S.S. Malley: [2]
Articles on Namasudra by Dr. C. S. Mead: [3][4]
Caste, protest and identity in colonial India: the Namasudras of Bengal, 1872-1947. Śekhara Bandyopādhyāẏa [5]
Joshua Project-Namasudra: [6]
Census of India 2001, Manipur: [7]
ANUSTUP, IRAQ EBONG EKHON, XXXVII(3-4),2003,pp-439 by manoranjanbyapari: [8]
Khanda Khatriya
The Caste and Tribes of Bengal, H. H. Risely (2 vol.):[9]
Castes: [10][11][12]
E. T. Dalton, 1872: [13][14]
Desciptive Ethnology Of Bengal by Dalton, E. T.: [15]
Sri J. N. Mandal: Jogendra Nath Mandal [16][17][18]
Encyclopædia Britannica based on 1911: [19]
Literacy & others: [20]
The stranglehold after 1947: By Vohra: [21], By M. Klass, pp. 43: [22]: by Ross Mullick,JAS vol. 58. no. 1 (Feb 1999) pp. 104–125.: [23]:ABR :[24] & : [25]
Namasudras in Bangladesh: [26]
Matua: [27]
Baruni: [28]
Webjournals Alphacrucis: [29]
A prehistory of Indian Y chromosomes : etc. supporting Table 2&3 : [30]
R2dna information: [31]
Rabindranath Tagore, The Brahma Poet in Namasudra Conference: The Calcutta Municipal Gazette Tagore Memorial Special Supplement, Saturday, September 3, 1941, editor Amal Home, p. 90 : [32]
The Bengalis. The People, Their History And Culture. S. N. Ed. Das [33]
A prehistory of Indian Y chromosomes:: Evaluating demic diffusion scenarios By Sahoo et al. PNAS Jan 24 ,2006 vol 103 no 4 843-848 :[34]
A MYTH, Nabajagaran
Sruti 1
Sruti 2
Sruti 3

[edit] External links

Namassej
Bengali But not Bhadrolok by Annu Jalias
Namasudra People in Nepal
Namasudra People in Pakistan
Website dedicated to Namasudra Samaj:namasudra.com
Swejsantokotha The Revelation of Seven Santos of the Namassej nee Namasudra
Int.J.Hum.Genet.,9(3-4):145-230(2009) by m.k.Bhasin
Bangalir Itihas-Adi Parbo-Nihar Ranjan Ray
Tagore's Participation in Namasudra Conference in East Bengal in 1925: Mainstream Weekly (Founder Editor nikhil chakrobarty): VOLXLVIII, NO 20, MAY 8, 2010
Bengalis.*The People, Their History And Culture 6 Volumes Set By S. N. Das, 2002. ISBN 81-292-0066-X, Indigo Books, New Delhi, India

[hide]v · d · eBengali Hindu people

Castes	Bagdi · Brahmin · Kaibartya · Kayastha · Hari · Mahishya · Sadgop · Namassej

Religion	Shakta · Vaishnava · Shaiva · Brahmo · Bauddha

Sects	Ananda Marga · Ramakrishna Mission · Bharat Sevashram Sangha · Matua Swejsantokotha

Festivals	Poila Baisakh · Janmashtami · Vishwakarma Puja · Durga Puja · Lakshmi Puja · Kali Puja · Nabanna · Jagaddhatri Puja · Makar Sankranti · Saraswati Puja · Gajan

Folk Arts	Dhokra · Sholapith

Folk Dances	Raibenshe · Dhali · Chhau · Paika

Retrieved from "http://en.wikipedia.org/wiki/Namasudra"

Categories: History of Bengal | Communities

Mahishya

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Mahishya (Bengali: মাহিষ্য), also spelled as Mahisya, is a Bengali Hindu caste. Members of this caste are traditionally found in the Indian states of West Bengal and Orissa. Mahishyas are one of the predominant castes in West Bengal especially in the southern districts of Howrah, Paschim Medinipur, Purba Medinipur, Bankura, and South 24 Parganas.^[1] Many members are employed in the business and services sectors.^[1] Their food habits and living conditions have also changed over time.^[1]

[edit] Origins

Historians such as Jagabandhu Singh have referenced the Padma Purana and the Brahmavaibarta Purana and have come to the conclusion that Mahishyas and Kaivarttas (Kaibarttas) are the same caste, Only their work is different Mahishya works on land and Kaibartta works in water.^[2] In general terms, "the child born of a Kshatriya father and Vaishya mother is called a Kaivartta or Mahisya. If one takes the two terms to be synonymous then as Kaivarttas. Mahisya is having a status in between both Kshatriya and Vaishya, the people are spread through a geographic location extending from modern-day Maharashtra, Chattisgarh, and few in other states.^[2] The Bengali peoples historian Sevananda Bharati is of the opinion that the ancient home of the Mahishya race is near the present day Ratnavati on the bank of the Narmada River, which was then known as Mahishamati.^[2] For whatever reason, the Mahishyas migrated from Ayodhya and entered what is now Midnapore through the Chota Nagpur Plateau.^[2] Biharilal Kalye believes that the founder of the Ganga Dynasty of Orissa, Anantavarman belonged to the Mahishya race.^[2] Other such as Jagabandhu Singh diagree.^[2] Sir Harbert Risley agree with Kalye and says, in The Tribes and Castes of Bengal states that five leaders established five kingdoms in Midnapore namely, Tamralipta or Tamluk, Balista or Moynagarh, Turkee, Sujamatha, and Kutabpur.^[2] Mahishya having a very close relationship with Matsya, In an essay entitled, 'Bharata Sagarer Mahishya Adhikar' (The rights of Mahisyas over the Indian Ocean).^[2] The inhabitants of Tamralipta were a seafaring race and inhabited modern Orissa and the southern coast of India.^[2]

[edit] Social ascendency

The Mahishyas were numerically preponderant in Midnapore at the turn of the twentieth century.^[3]They are mainly a minor landholding community. In 1896, they were identified as local aristocrats by the President of the college of Nadia pandits, since the number of Kayasthas in Midnapore district were relatively small compared to the rest of Bengal.^[3]The Mahishyas were form a tight-knit social group. The movement to gain recognition as a caste separate from the Kaibarttas gained moment from 1897 when the Mahishyas formed the Jati Nirdharani Samiti (Caste Assignment Forum).^[3] At the time the Kaibarttas were divided into the Jele Kaibarttas (fishermen), and "Hele Kaibarttas" (farmers). Not only were the Mahishyas the leading group in Midnapore, but the 1931 census found that 2.71 percent were proficient in English, the language of the upwardly mobile during the British Raj.^[3] In 1921, the demand for a caste separate from the Kaibarttas was conceded based on the data which suggested that they were a socially distinct group and that they were the predominant caste in the entire province of Bengal.^[3] Data from the 1921 census indicated that they were the largest Hindu caste in Bengal.^[3] In the subdivisions Contai and Tamluk, now comprising Purba Medinipur district, they formed 44.2% and 54.9% of the population respectively.^[3] The Mahishyas through the mouthpiece the Mahishya Samaj endeavored to enstill pride in their agricultural roots, since they were the actual cultivators of the soil.^[3] This peasant pride, along with a politically vocal leadership helmed by the likes of British-educated barrister Birendranath Sasmal forged a Mahishya identity.^[3] During the Quit India Movement of Indian independence struggle in 1942, local national governments at Tamluk and Contai resisted British occupation for as long as two years; the backbone of the resistance was the Mahishya community.^[3]

A portion of Mahishya community i.e. jele or jalia kaivartta are under SC list and Hele/ halia kaivartta are under the OBC list of West Bengal.

[edit] Success in industry and technology

Although the Mahishyas were traditionally laborers and tenant farmers they have excelled in industry.^[4] Although many are involved in traditional practices in rural areas, within a generation, Mahishyas gave up agriculture in large numbers in favor of engineering and skilled labor in the urbanized areas of Howrah and Kolkata.^[4] In Howrah, the Mahishyas are the most numerous and successful businesspersons.^[4] At the turn of the century, much of the land and factories were owned by Kayasthas. By 1967, Mahishyas owned 67% of the engineering establishments in the district.^[4]

[edit] Caste stigma

Although the financial, social, and political success of Mahishyas is notable, they have often been stigmatized on account of their agrarian roots. Mahishyas have not been adverse to doing manual labor, often considered demeaning by high castes.^[4] For example, Birendranath Sasmal was refused the post of Chief Executive of the Calcutta Municipal Corporation by Chittaranjan Das on the grounds that his appointment would offend the Kayasthas of the city.^[5] The job ultimately went to Subhas Chandra Bose. According to 'Many Tales and Chronicles' it shows that the Eastern Ganga dynasty and Koch dynasty part of Great Kamarupa Kingdom 'which was spread Eastern part of undivided India', is ruled by Mahishya rulars.^[2] Many account conclude that mahishya's are the founder of Rajbongshi and Sadgop. Gaya and Vrindavan are their pilgrim centers. Durgapuja, Kalipuja and Dharmarajer are their major festivals. They are an Endogamy group.

[edit] Common Mahishya family names

Majumdar (Muslims also have this surname)
Biswas(Muslims also have this surname)
Das
Tarafder
Mondal(Also known as Mondol,Mandal,,Muslims also have this surname)
Koley
Santra
Jana
Samanta
Maiti (often spelled as Maity)
Mitter
Bera
Sasmal
Giri
Gayen
Payen
Pain
Dinda
Pradhan
sarkar
Karak (from Sanskrit: is called the doer (agent or Karta); spread over Bengal, Bihar and Gujarat)
Roy, Rai, Ray (are found almost all Castes in Bengal and quite known title in bengalies)
Manna
saha
Pramanik

Senapati
Patra
Dhara

Majee,Majhi

Khan (Muslims also have this surname)
Haldar
Singha
Dutta
Barman,Varman
Sarkar,Sorcar
Mullick(Muslims also have this surname)

[edit] References

^ ^a ^b ^c Raychaudhuri, Arun, et al.; (2003). "Heritability Estimates of Height and Weight in Mahishya Caste Population." (^{[dead link]} – ^{Scholar search}). Int. J. Hum. Genet. 3 (3): 151–154. http://www.krepublishers.com/02-Journals/IJHG/IJHG-03-0-000-000-2003-Web/IJHG-03-3-135-194-03-Abst-PDF/IJHG-03-3-151-54-2003-Raychaudhuri/IJHG-03-3-151-154-2003-Raychaudhuri.pdf.
^ ^a ^b ^c ^d ^e ^f ^g ^h ⁱ ^j Kanungo, Harihar (2006). "The Origin of Ganga Dynasty - A New Insight.". Orissa Historical Research Journal XLVII (2): 15–33. http://orissagov.nic.in/e-magazine/Journal/Journal2/pdf/ohrj-03.pdf.
^ ^a ^b ^c ^d ^e ^f ^g ^h ⁱ ^j Chakrabarty, Bidyut (1997). Local Politics and Indian Nationalism: Midnapur (1919-1944). New Delhi: Manohar. pp. 62–67.
^ ^a ^b ^c ^d ^e Lessinger, Johanna M. (1982). "The New Vaishyas.". Economic Development and Cultural Change 30 (4): 920–924. doi:10.1086/452603.
^ Maity, Sachindra (1975). Freedom Movement in Midnapore. Calcutta: Firma, K.L..

Joshua Project-Mahishya:

[1]

Origin of the Koch dynasty based on the Darrang Raja Vamsavali:

[2] [3]

Padma Purana Caste system reference is given by Indian Military through Globalsecurity:

[4]

[hide]v · d · eBengali Hindu people

Castes	Bagdi · Brahmin · Kaibartya · Kayastha · Hari · Mahishya · Sadgop · Namassej

Religion	Shakta · Vaishnava · Shaiva · Brahmo · Bauddha

Sects	Ananda Marga · Ramakrishna Mission · Bharat Sevashram Sangha · Matua Swejsantokotha

Festivals	Poila Baisakh · Janmashtami · Vishwakarma Puja · Durga Puja · Lakshmi Puja · Kali Puja · Nabanna · Jagaddhatri Puja · Makar Sankranti · Saraswati Puja · Gajan

Folk Arts	Dhokra · Sholapith

Folk Dances	Raibenshe · Dhali · Chhau · Paika

Retrieved from "http://en.wikipedia.org/wiki/Mahishya"

Categories: Indian castes | Demographic history of India | History of Bengal | Social groups of West Bengal

Kaibartta

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This article may need to be wikified to meet Wikipedia's quality standards. Please help by adding relevant internal links, or by improving the article's layout. (November 2010)

These people were of a royal tribe.Historians such as Jagabandhu Singh have referenced the Padma Purana and the Brahmavaibarta Purana and have come to the conclusion that Mahishyas and Kaivarttas (Kaibarttas) are the same caste. In general terms, "the child born of a Kshatriya father and Vaisya mother is called a Kaivartta or Mahisya". For whatever reason, the Mahishyas migrated from Ayodhya and entered what is now Midnapore through the Chota Nagpur Plateau. Biharilal Kalye believes that the founder of the Ganga Dynasty of Orissa, Anantavarma belonged to the Mahishya race. The Mahishyas, like the Kaibarttas, were originally fishermen, but today they are engaged in agriculture. There are two sects of Kaibarattas - the Jele Kaibarttas (fishermen) and Hele Kaibarttas (farmers).

[edit] Origin

In Sanskrit, the word 'kaivartta' means one who depends on water, in other words, the community that earns its livelihood from related occupation. Anthropologically, they belong to the Dravidian origin. According to historical documents, the Kaivarttas were living in Kamrup even before the 9th-10th century AD. They came to Mjauli in mid 17th century tempted by the conditions conductive to their fish earning occupation. The Kaivarttas of Majuli have extended valuable contribution to its political, social, economic and cultural life.

The people are spread through a geographic location extending from modern-day Maharashtra, Chattisgarh, and Orissa. The Bengali historian Sevananda Bharati is of the opinion that the ancient home of the Mahishya race is near the present day Ratnavati on the bank of the Narmada River, which was then known as Mahishamati. The people having surname GANGI mong Mudiraj seems be descended from professional fishermen background. They could be the people who are some times known as Gangi Makkalu. They seems to be the people descended from Western Gangas who assumed the title of Muttarasa. Some of them still claim to be Mudiraju, to be more specific, they call themselves as Gangi Makkalu Mudiraju. The people having surname Gangireddy could also the people of Western Ganga race.

N.N. Basu, who has translated the inscriptions of the imperial Gangas has mentioned that the first Ganga king Ananta-varman and his descendants, who ruled over Gangabada or Gangabadi were also called Rudhi Ganga. 19 It may be mentioned here that the word radhi or rudhi was applied to the Kaivarttas who inhabited the entire east coast region stretching from the mouth of river Ganges to the river Godavari in the South. It has been mentioned earlier that apart from the Ganga dynasty another dynasty called Ganga Vamsa has been living at different places of India. They are identified as kaivarttas, Keutas and Dhivaras.

Trying to identify them, E.Thurston has said, the Jallaries are Telugu Fishermen, Palanquin bearers and cultivators. 'Jallaries' is derived from Jala, a net. Some are fresh water fishermen, while other fish with a cast-net (Visuru Valalu) from the sea shore or on the open sea. They bear the name Ganga Vamsamu, or people of Ganga, in the same way that a division of the Kabbera fishing caste is called Gangimakkalu. In caste Organisation and ceremonials, the Jalaries coincide with the Milas. They are called Noliyas by the Oriyas of Ganjam. Speaking about the Kabberas mentioned above, Thurston has said elsewhere: Gangimakkalu or Gangaputra meaning children or sons of the Ganga, the Goddess of water is the name a subdivision of Kabbera . The allied Gangavamsamu or people of Ganga is a name for Jalaris. The Kabberas are a caste of Canarees fishermen and cultivators. The Keutas worship especially Dasaraja and Gangadevi.

Kalabhras => Kalabras => Kalbaras => Kalberas => Kabberas Kabberas=> Kabbelas =Kabbeligas => Kabbaligas

It is widely believed that Mudirajas are the descendants of Kalabhras. It is a well known fact that huge population of Mudirajas are kolis spread into South India. Kabbaligas are also known as kolis in Karnataka. Today Kabbaligas demanding Scheduled Tribe status in Karnataka. Saint Purandara das who migrated from Maharastra to Karnataka during Vijayanagar rule once told that he was a Kabbaliga (Koli Nayak). Kabberas seem to be either Kalabhras or related to Kalabhras, who invaded to South India uprooting the well establish kingdoms of Chola, Chera and Pandyan.

In Karnool district, various persons actually belonging to communities such as Maddi (dying ofcloths) , Bestha (fishing), Sunnapollu (lime manufacturing), Gangi Makkalu Mudiraju (agri), Kabbera, which are Telugu Caste group are to be known as "Bariki" are having marital relationships with all other non-Scheduled Caste Communities of various "Telugollu" Caste groups. Tenugus are a subcaste of Mudiraj in Telangana.

They were given Barika Inam lands for their services rendering menial services to the officials visiting the villages and in due course they came to be known as Barikas.The Maddi, Kabboar, Gangi Makkalu, Telugu and similar communities also have to be known as Barikas They are neither un-touchables nor do they suffer from discrimination in regard to access to public places. The Barikas are not SCs and entirely different from the Community denoted by the term Bariki included in the list of Scs.

'Gangas ,Kaibarttas and tambura clan:'

Dr. Nagaswamy, in his Mutharayar - defines them (Mutharays) as Ganga Kings of Kongani belonging to Tamil Mudhu Velir kudi.

After obtaining an easy victory over the Ganga king Muttarasa ruling in Gangavadi, Govinda III, the son and successor of Dhruva led victorious campaigns in Central and Northern India. The Rastrakuta family produced several great conquerors, who boldly invaded north and south India and achieved memorable victories. Dhruva (A.D. 780—793) was the first among them.

Kings of Ganga dynasy claimed their descent from solar race kings. The Madalapanji and Korni copperplate inscription of Chodaganga Dev that the Gangas are the descendants of a king or an individual named Gangeya who belonged to the solar dynasty. Gangeya was Bhisma and the son of Ganga. Ganga was born in a Kaivartta hamlet on the Ganges Valley. Ganga devi was a fisher-woman and beloned to Mahishya or a Kaivartta. When her relationship with Santanu was severed, she, along with her eighth child, had returned to the same Kaivartta hamlet and reared him up. Later on this child came to be known as Gangaputra (son of Ganga) or Gangeya. Since Santanu was from solar race, gangeya was recognized as suryavamsi and hence chodaganga claimed descendancy from solar race. The origin of the Ganga royal dynasty and that of the common people of Ganga dynasty were one and the same and all of them belonged to the Kaivartta or Mahishya community. Hence we can say that the Ganga dynasty has originated from the tradition rich, glorious and ancient Dasa-Kaivartta race or community.

We find two major dynasties in South India, over the period, known as the Eastern Gangas and the Western Gangas. The empires spread from Karnatak, to Orissa, to Andhra Pradesh. The Southern Gangas histories state that they came south from North India. About 500 CE, led by leader Vishnugupta. They were originally from the land between the Ganga and the Jumna /Yamuna rivers. They are linked to Ahichtra and Ayodhyapur in the Ganga/Jumna basin.

In the Andhavaram copperplate inscription of Indravarman III of Ganga dynasty, the Gangas are described as the descendants of the `Tumbura' dynasty. It is mentioned in the Vayu Purana that at the foot hills of the Vindhyas, there was a Janapada (human habitation) named Tumura, Tumbura. The Janapadas such as Tosali, Kosala, Tripura, Vidisha, Tumura, Tumhura, Nishadha, Anupa, Sundhikera, Vitihotra and Abanti are at the foot of the Vindhyas. This implies that all these Janapadas are to the north of the Vindhyas.

Mr. Dubey has identified the Tumbura-race with Mashyas. Quoting evidences from the Padma Purana and Brahmavaibarta Purana, the historian Jagabandhu Singh has established that the Mahisyas and the Kaivarttas are virtually the same. In his opinion, the child born of a Kshatriya father and Vaisya mother is called a Kaivartta or Mahisya. According to the Bengali historian Sevananda Bharati, the primary abode of the Mahisya-race was located in the northern bank of river Narmada, which originated from the foot hills of the Vindhyas. The present day Ratnavati on the bank of river Narmada is perhaps another name of the ancient city Mahishimati. It was the old capital of the Mahishyas. Therefore, it had the name Mahishimati Nagari (the city of Mahishimati). Mahishmati was the capital of Chedis (Haihayas) and ancestors of Kalachuris and Kalabhras.

Several theories have A few inscriptions state they belogned to Jahnaveya kula and Kanvayana gotra prompting some historians to believe the Gangas were immigrants from the Northern India and descendants of the Kanva dynasty.Others believe they hailed from Kongu Nadu in present day Tamil Nadu since some Tamil inscriptions call them Konganiyarasa[3][4] Other inscriptions state they were descendents of Andhra Ikshvaku dynasty who came to power after the fall of the Satavahana empire during the 3rd century. Hence it is argued they earlier must have ruled in Andhra Pradesh as successors of the Satavahana.

Mahishya often also spelled as Mahisya, is a Hindu caste. Members of this caste are traditionally found in the Indian states of West Bengal and Orissa. Mahishyas are one of the predominant castes in West Bengal especially in the southern districts of Howrah. Mahishyas and Kaivarttas (Kaibarttas) are the same caste. the child born of a Kshatriya father and Vaisya mother is called a Kaivartta or Mahisya. Kaivarttas are spread through a geographic location extending from modern-day Maharashtra, Chattisgarh, and Orissa. The ancient home of the Mahishya race is near the present day Ratnavati on the bank of the Narmada River, which was then known as Mahishamati. Biharilal Kalye believes that the founder of the Ganga Dynasty of Orissa, Anantavarma belonged to the Mahishya race.

Western Gangas : A 10th century Pallava inscription calls them descendents of two princess from Ayodhya who founded a kingdom in Cuddapah with Perur as their capital before the 4th century later moving their capital to Kolar and finally in 466 to Talakad in present day Karnataka. Talakkad was patronized by the Western Gangas in the first millennium CE. The history of the ancient temple city of Talakad, a pilgrimage site, has become lost in time. The illustrious and powerful Western Gangas ruled from 350 to 1050 AD until they were overthrown by the Cholas in the 11th century.

The area they controlled was called Gangavadi and primarily included the present day districts of Mysore, Chamrajanagar, Tumkur, Kolar, Mandya and Bangalore. At times they also controlled small areas in Tamil Nadu and Andhra Pradesh. In their early years they were feudatory to Pallavas and directly ruled Kolar and the Kongu Nadu on their behalf and at other times independently. Hence the region was also known as Nollambavadi. They continued to rule until the 10th century as feudatories of Rashtrakuta and Chalukyas.

It is known from the Vizagpattanam & Korni copperplate inscriptions of Chodaganga Dev that by 5th century A.D., eighty kings of the Ganga dynasty had ruled over Gangabadi of Kolahalpur. In this context we may mention that historians have agreed that the Mahabharata war was fought in 9th century B.C. This means the Ganga dynasty had appeared and achieved renown much before the events described in the epic Mahabharata. It has been noted above that Sevananda Bharati has established ancient Tamralipta or Modern Tamluk as the primary abode of the Ganga dynasty. The inscriptions of the imperial Gangas has mentioned that the first Ganga king Ananta-varman and his descendants, who ruled over Gangabada or Gangabadi were also called Rudhi Ganga. It may be mentioned here that the word radhi or rudhi was applied to the Kaivarttas who inhabited the entire east coast region stretching from the mouth of river Ganges to the river Godavari in the South.

Rudhi => Radhi => Redhi => Reddi => Reddy

The Jallaries are Telugu Fishermen, Palanquin bearers and cultivators. 'Jallaries' is derived from Jala, a net. Some are fresh water fishermen, while other fish with a cast-net (Visuru Valalu) from the sea shore or on the open sea. They bear the name Ganga Vamsamu, or people of Ganga, in the same way that a division of the Kabbera fishing caste is called Gangimakkalu. In caste Organisation and ceremonials, the Jalaries coincide with the Milas. They are called Noliyas by the Oriyas of Ganjam. Gangimakkalu or Gangaputra meaning children or sons of the Ganga, the Goddess of water is the name a subdivision of Kabbera. The allied Gangavamsamu or people of Ganga is a name for Jalaris. The Kabberas are a caste of Canarees fishermen and cultivators. The Keutas worship especially Dasaraja and Gangadevi. First, the Kaivarttas were divided in to two parts. Those who resorted to cultivation were called Halias (cultivators). Those who earned their livelihood with nets were called Jalia or Jalua (fishermen).

Kabberas => Kabbelas => Kabbalas => Kabbaligas

Kabbaligas are fishermen of Karnataka in the region that falls under erstwhile ganga dynasty. They claim to be the Mudiraj or equivalents of Mudiraj.

Mother Ganga, the water Goddess, is their chief deity and they claim that they are the descendants of Ganga. They think that the famous Ganga kings of Kalinga belonged to the different branches of their race. Kaivarttas belonging to Ganga dynasty and living in the coastal areas call themselves Jajari. They are seen in the entire east coast region starting from Midnapur to Rameswar in the south. The Jalari fishermen living in Ganjam (Orissa) and Andhra Pradesh have different names like Jalari, Nolia, Barakotia, Satakoshia, Panerundu kotala, Edukotala, Jona, Buguri, Bauri, Behera, etc. The Jalaris of Ganga dynasty claim that they had built the famous ports of kalinga namely Peddapatna, Visakhapatna, Revalpatna and Vimilipatna. They invite the people of their own caste living in these places to their marriage ceremonies. The chief occupations of these Kaivarttas were cultivation, fishing and maritime trade and expedition. The maritime trade of ancient Kalinga for which the Oriyas are proud was virtually controlled by the Kaivarttas. The adventurous Kaivartta sailors were sailing in the sea in their boats for months together and were carrying on trade in the distant islands in the sea.

Kaivaratta people were acting as Dalapati (leader) of the Navy of the Gajapati kings of Ganga dynasty. From this it appears that they had relationship with Ganga dynasty. From ancient times Bashuli (Basheli), the tutelary deity of the Kaivarttas continues to be worshipped in the palace of the Gajapati king of Puri with pomp & ceremony. t appears that in the ancient days these Kaivarttas and their tradition had close relationship with the kings of Ganga dynasty. Twelve kalinga coins of the time of king Anantavarma Chodaganga Dev have been discovered from Kalingapatna, a place near Mukhalinga, which was once upon a time the capital of Kalinga. On one side of the fifth coin, there is the impression of a boat. The Life Style of the Fisherman of the Chilika Region, has mentioned that the fishermen or the Kaivarttas of Chilika region worship Goddess Ganga. These Kaivarttas are identified as Vaisyas from the point of view of their nature, activities and occupation.

The Dasas (Dasa) belong to the class of Dhibaras or Keutas (fishermen). The Ganga dynasty is the part of a great ancient Kaivartta or Dasa dynasty. Their original abode was located in the basins of rivers such as Sindhu, Saraswati, Saraju, Yamuna, and the sacred Ganga flowing in the north western frontiers of India. The mouth of river Ganga identified as Gangaridai was included in the above regions. For this reason, even after the rise and fall of a long historical period, they feel proud today by identifying themselves with Ganga dynasty or by calling themselves sons of Ganga. They have been worshipping mother Ganga as the primordial mother. Mount Kailash was the prime place of worship of the Linga worshippers or the devotees of Lord Shiva. The Hindus believe that the river Ganga had emerged from the matted hair of Shiva. Therefore, Ganga is treated as the most sacred river of India. Possibly for this reason the people of Ganga dynasty have thought it proper to identify Ganga as the primordial mother even though they lived in the basins of different rivers in the past.

The Gola caste is an important branch of Go-oda or Gauda caste. Like the Keutas or Kaivarttas they claim that they belong to Ganga dynasty and that mother Ganga or Gangamma is their mother (Goddess). The icon of Gangamma is carved in the walls of their houses. The face and eyes of this icon are round and it has neither limbs nor body. They think one of their branches had conceived the image of Lord Jagannath. One of their branches is called Gangaudu or Gangidu. From the above description it is obvious that apart from the Ganga dynasty, a community called Gangavamsa lived in different parts of India. They are identified as Kaivartta, Keutas or Dhibara. It will be reasonable to say that the Ganga Dynasty had originated from the Kaivarttas belonging to the Ganga race.

It is known from history that these Kaivarttas have been living in large numbers in areas stretching from the mouth of river Ganges, the Gangaridai region through the entire eastern coast of Kalinga up to Rameswaram in Tamilnadu. Besides they are also living in large numbers in the basins of the rivers namely, Ganga, Yamuna and Saraju of Northern India. They also live in Maharashtra, Mysore and the Vindhya regions. The people of Madras originated from the ancient Tamralipta race. The Kaivartta-race and the Mahishya-race are basically one and the same.

The Gangas were an important ruling dynasty of ancient Karnataka. They are also known as Western Ganga dynasty to distinguish them from the Eastern Ganga dynasty. They ruled as a sovereign power during 350 - 550 period initially from Kolar later moving their capital to Talakad on the banks of the Kaveri River in modern Mysore district. Relationship with the Chalukyas and later the Rashtrakutas. Their rule over Southern Karnataka resulted in the construction of fine monuments in Shravanabelagola and Kambadahalli. They patronised fine arts due to which literature in Sanskrit and Kannada flourished.

According to one inscription the Ganga dynasties of Karnataka and Kalinga had come from Northern India. In the opinion of Dr. N. K. Sahu, both the western and eastern Ganga dynasty belong to one and the same dynasty and they came from North India in 5th century A.D. and established new kingdoms in Kalinga and Karnataka respectively.

The Western Gangas ruled in Mysore state (Gangavadi) from about AD 250 to about 1004. The Eastern Gangas ruled Kalinga from 1028 to 1434–35. These two dynasties were distinct but remotely related. The first ruler of the Western Ganga, Konganivarman, carved out a kingdom by conquest, but his successors, Madhava I and Harivarman, expanded their influence by marital and military alliances. They encouraged scholarly work, built some remarkable temples, and encouraged cross-peninsular trade.

The Western Gangas and the Kadambas of Banavasi founded, almost coevally, in the middle or second half of the 4th century A.D., the first two sovereign kingdoms of Karnatkaka, by virtues of their location in between the Tamilian and Karnataka powers, the Gangas served as an effective buffer state and theri inscriptions provide enough data on the close contacts they had established with the powers, people and cultures both to the north and the south.

Sadgop

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The Sadgop (Bengali: সদগোপ) are Bengali Hindu caste, found in the few part of Bihar and West Bengal in India. ^[1]

[edit] History and origin

The Sadgop derive their name from the Sanskrit word sad meaning good and gopa meaning a milkman. They claim to be descendants of the Hindu god Krishna. According to chronicles, many members are adopted Hinduism in 11th century during Eastern Ganga dynasty after the Kurukshetra War and remaining members adopt hinduism in 15th century during Kamarupa Kingdom. Gaya and Vrindaban are their pilgrim centers. They Sadgop are divided into two groups, the Kulin and Mulika, with the former further sub-divided into the eastern and western Kulin. The western Kulin live in West Bengal, and are further sub-divided into the Ghosh and Sarhesia. The eastern Kulin left Midnapur in West Bengal, some part of East Bengal and moved to Bihar. The Sadgop speak Bengali but those of Bihar speak Hindi as well. ^[2]

[edit] Present circumstances

The Sadgop consist of a number of sub-divisions, such as the Ghosh, Kuila, Dandapat, Mahapatra, Bera, Pal, Jana, Patra, Sarkar, Mondal and Ray. They are an endogamous group and practice gotra exogamy. The Sadgop are mainly a landholding community, but many Sadgop have settled in Kolkata and other cities of West Bengal. ^[3]

[edit] See also

[edit] References

^ People of India Bihar Volume XVI Part Two edited by S Gopal & Hetukar Jha pages 827 to 831 Seagull Books
^ People of India Bihar Volume XVI Part Two edited by S Gopal & Hetukar Jha pages 827 to 831 Seagull Books
^ People of India Bihar Volume XVI Part Two edited by S Gopal & Hetukar Jha pages 827 to 831 Seagull Books

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Sects	Ananda Marga · Ramakrishna Mission · Bharat Sevashram Sangha · Matua Swejsantokotha

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Folk Arts	Dhokra · Sholapith

Folk Dances	Raibenshe · Dhali · Chhau · Paika

Retrieved from "http://en.wikipedia.org/wiki/Sadgop"

Categories: Social groups of Bihar | Social groups of West Bengal | Hindu communities | Social groups of Jharkhand

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Birendranath Sasmal

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Birendranath Sasmal
Born	26 October 1881 Contai, Midnapore District, India
Died	September 1934 West Bengal, India
Other names	Biren Sasmal
Political movement	Indian Independence movement

Birendranath Sasmal (26 October 1881 - September 1934) was a lawyer and political leader. He was known as Deshparan because of his work for the country and for his efforts in the Swadeshi movement.

[edit] Early life

Birendranath Sasmal was born to a zamindar family at Chandiveti, a village a few miles from Contai, in undivided Midnapore district. His father's name was Biswambhar Sasmal and mother's Anandamoyee. He passed the Entrance Examination in 1900 and got admission into Ripon College of Calcutta for higher education. After finishing his college he went to England to study law. He returned India after being a barrister.

[edit] Revolutionary Activities

For political reasons, Midnapore district was proposed to divided into two by British Raj and Biren Sasmal started protested against it. He toured the region and organised protest movements. The proposal for partition was withdrawn. He started practising law at Calcutta High Court in 1904. In 1913 leaving Calcutta High Court, Birendranath practiced in Midnapore District Court for a few years but later he again joined the High Court. In the High Court, he defended the accused in the Chittagong Armed Robbery case (the first organized armed struggle for independence after 1857). He was jailed for nine month by British Raj for calling a general strike during the visit of King George V to British India. During his stay at Presidency Jail he wrote his autobiography named Sroter Trina.

[edit] Non-Cooperation Movement(1920)

In Nagpur Congress in 1920, non-cooperation programme was passed. Chittaranjan Das was the President of Bengal Congress and Birendranath was its Secretary.

[edit] No-Tax Movement (1920–1922 )

Bengal Village Self Government Act was passed in 1919. According to that law, 227 Union Boards were formed in the district.Birendranath took up the cause of his people, and plunged into Boycott Movement. He declared that he would walk on bare feet until the Union Boards were not done away with^[1]. On 17 December 1921, 226 Union Boards were abolished and the last one was abolished the next year.In a gathering, with loud cheers, people put shoes on the feet of their leader.

[edit] Labon Satyagraha (1930)

Birendranath's was also involved in the movement. His followers took active part in organizing people. Satyagrahis came to Narghat and Pichhhaboni to break Salt Law by peaceful means. The Satyagraha assumed the form of a mass movement in the area.

[edit] Election to Calcutta Corporation & Central Legislative Assembly & Death (1933-1934)

In 1933, Birendranath was elected to Calcutta Corporation. At the request of Pandit Madan Mohan Malavia, he contested in Central Legislative Assembly election from a two–district seat of Burdwan division and won it but he had breathed his last before the result was announced. He died from heart attack at the age of 53.

[edit] References

^ "Legacy of Midnapore - Birendranath Sasmal". http://www.midnapore.in/bi.html.

[edit] External links

Retrieved from "http://en.wikipedia.org/wiki/Birendranath_Sasmal"

MAHAPRAN JOGENDRA NATH MANDAL (29th January, 1904 – 5th October, 1968)

Mahapran (The great Man) is a title given by the people of Bengal to Jogendranath Mandal a great leader of backward classes during the periods of independence. He is well known to the Mulnivasi Bahujan Samaj as he was instrumental in getting Dr.Ambedkar elected to constituent assembly of undivided India (1946) and securing political rights and representation in the democratic governance of India for the backward classes (SC,ST,OBC). The slogan he had coined for getting votes and support for Dr .Ambedkar was as quoted below.

"On battlefield sword is Powerful. On the battleground of Philosophy Pen is mighty. On the battlefield of Democracy Vote is almighty. In democracy Rights of every creature is Safeguarded because it is based on Liberty, Equality, Fraternity and Justice. Individual Rights and Duties are democracy in it lays the peaceful progress of Entire Humanity. To survive Democracy voting is essential behind imagination. Pledge from very moment to cast your Vote. I entreat you to cast your Valuable vote to maintain Democracy…Therefore Dr.Babasahab Ambedkar hold the Nation on the point of Pen. Let try to get Social & Economical equality".

From the above articulation we can understand the level of command he had on the language and philosophy. More than this it is pertinent to recall that he was a single Non-Muslim leader in Muslim League which after the partition of India on August 15, 1947 chosen Mandal as member and temporary chairman of the Constituent Assembly of Pakistan, and as the first Minister for Law and Labour of liberated Pakistan. From 1947 to 1950 he would live in the port city of Karachi, which became Pakistan's capital. However having difference of opinion with Pakistani politicians for disregarding the rights and future of minorities, as well as the vision of Pakistan's founder, Muhammad Ali Jinnah he resigned from the cabinet in October 1950 and came back to India. Then onward he was associated with Scheduled Caste federation (SCF) under the leadership of Dr. Ambedkar. He played a great role in filling up the occasional vacuums of leadership in SCF caused due to Dr. Ambedkar's deep engagement with the central government of republic India as law minister. He had chaired on of the very famous session of SCF and inaugurated the school of political thoughts established by Babasaheb Ambedkar in Mumbai. Form this we can understand his level of political maturity he had gained by being in the field of politics. By virtue of his administrative and proven public service capabilities and skill many important ministerial portfolios were honored to him.

The premature and untimely death of Mahapran on 5th October, 1968 at Bongaon of 24 Parganas District of West Bengal created a great vacuum in the leadership of the backward classes in Bengal.

http://mulnivasiorganiser.bamcef.org/?p=66

Jogendra Nath Mandal

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Jogendra Nath Mandal (Bangla: যোগেন্দ্রনাথ মণ্ডল) (1906–1956) was an Indian Dalit politician who served as the first minister of law and labour of Pakistan. He was the highest-ranking Hindu in the Pakistani cabinet. He was the only Hindu in the Muslim League.

On battlefield sword is Powerful. On the battleground of Philosophy Pen is mighty. On the battlefield of Democracy Vote is almighty. In democracy Rights of every creature is Safeguarded. Because it is based on Liberty, Equality, Fraternity and Justice. Individual Rights and Duties are democracy in it lies the peaceful progress of Entire Humanity. To survive Democracy voting is essential behind imagination. Pledge from very moment to Cast your Vote. I entreat you to Cast your Valuable vote to maintain Democracy...

Therefore Dr.Babasahab Ambedkar hold the Nation on the point of Pen.

Let try to get Social & Economical equality.

[edit] Political career in Pakistan

Following the partition of India on August 15, 1947 Mandal became a member and temporary chairman of the Constituent Assembly of Pakistan, and agreed to serve as the new state's first Minister for Law and Labour - becoming the highest-ranking Hindu member of the government. From 1947 to 1950 he would live in the port city of Karachi, which became Pakistan's capital. Mandal strongly supported Jinnah's ideal of a secular state in Pakistan.

However, Mandal grew increasingly disillusioned with Pakistan following the Indo-Pakistani War of 1947 and a communal crisis in East Pakistan, where his origins lay, and where close to 4 million Hindus were forced to flee into India within the space of a few years. When Prime Minister Liaquat Ali Khan publicly supported a proposal to make Islam the official state religion, Mandal denounced it as a rejection of Jinnah's secular vision for Pakistan. Mandal continued to attack the proposed Objectives Resolution, which outlined an Islamic state as completely disregarding the rights of religious and ethnic minorities. He grew increasingly isolated, and came increasingly under verbal and physical attack; fleeing to Kolkata, he sent his letter of resignation in October 1950. In his resignation letter, he openly assailed Pakistani politicians for disregarding the rights and future of minorities, as well as the vision of Pakistan's founder, Muhammad Ali Jinnah.

[edit] Criticism

Mandal returned to India in 1950 and spent his final years in the state of West Bengal. He is intensely criticized by contemporary historians and scholars for supporting Jinnah and for supporting the creation of Pakistan, where non-Muslim communities were later disenfranchised and discriminated against. Without Mandal's carrying of the significant Scheduled Caste Hindu votes in Bengal in the 1946 elections, it is unlikely that Pakistan would have come into being in the form that it did in 1947. His harshest critics include both secular and Hindutva politicians who assail him for acting as a stooge for Jinnah's politics. However, Mandal is respected by many segments of the Dalit community for his work and firm commitment to securing Dalit political rights and representation.

[edit] See also

[show]v · d · eIndian independence movement

History	Colonisation · East India Company · British India · French India · Portuguese India · Plassey · Buxar · Anglo-Mysore Wars · Anglo-Maratha Wars (First · Second · Third) · Polygar War · Vellore Mutiny · First Anglo-Sikh War · Second Anglo-Sikh War · Rebellion of 1857 · British Raj · more

Philosophies and ideologies	Indian nationalism · Swaraj · Hindu nationalism · Gandhism · Satyagraha · Indian Muslim nationalism · Swadeshi · Socialism · Khilafat Movement

Events and movements	Partition of Bengal · Revolutionaries · Delhi-Lahore Conspiracy · The Indian Sociologist · The Sedetious conspiracy · Champaran and Kheda · Rowlatt Committee · Rowlatt Bills · Jallianwala Bagh Massacre · Non-Cooperation · Qissa Khwani Bazaar massacre · Flag Satyagraha · Bardoli · 1928 Protests · Nehru Report · Purna Swaraj · Salt Satyagraha · Round table conferences · Act of 1935 · Legion Freies Indien · Cripps' mission · Quit India · Indian National Army · Tiger Legion · Bombay Mutiny · Coup d'État de Yanaon · Provisional Government of India

Organisations	Indian National Congress · All-India Muslim League · Anushilan Samiti · Jugantar · Arya Samaj · Rashtriya Swayamsevak Sangh · India House · Berlin Committee · Ghadar · Home Rule · Khaksar Tehrik · Khudai Khidmatgar · Hindustan Republican Association · Swaraj Party · Indian Independence League · All India Kisan Sabha · Azad Hind · more

Social reformers	Mohandas Karamchand Gandhi · Rahul Sankrityayan · Mahatma Jyotirao Phule · Gopal Ganesh Agarkar · Shahu Maharaj · Dr. Babasaheb Ambedkar · Dhondo Keshav Karve · Vitthal Ramji Shinde · Mahadev Govind Ranade · Swami Dayananda Saraswati · Ramakrishna · Swami Vivekananda · Swami Sahajanand Saraswati · Vakkom Moulavi · Vinoba Bhave · Baba Amte · Ram Mohan Roy · Gopal Hari Deshmukh

Indian independence activists	Puli Thevar · Yashwantrao Holkar · Rahul Sankrityayan · Swami Sahajanand Saraswati · Tipu Sultan · Veerapandiya Kattabomman · Sangolli Rayanna · Baba Ram Singh · Mangal Pandey · Veer Kunwar Singh · Rae Ahmed Nawaz Khan Kharal‎ · Rani of Jhansi · Bahadur Shah Zafar · Swami Dayanand Saraswati · Bal Gangadhar Tilak · Gopal Krishna Gokhale · Dadabhai Naoroji · Bhikaiji Cama · Shyamji Krishna Varma · Annie Besant · Har Dayal · Subramanya Bharathi · Lala Lajpat Rai · Bipin Chandra Pal · Rash Behari Bose · Chittaranjan Das · Bidhan Chandra Roy · Khan Abdul Ghaffar Khan · Maulana Azad · Ashfaqullah Khan · Ram Prasad Bismil · Chandrasekhar Azad · Rajaji · Bhagat Singh · Sarojini Naidu · Purushottam Das Tandon · Alluri Sitaramaraju · M. Ali Jinnah · Sardar Patel · Vakkom Majeed · Subhash Chandra Bose · Jawaharlal Nehru · Mohandas Karamchand Gandhi · Allama Mashriqi · Akkamma Cherian · Swadeshabhimani Ramakrishna Pillai · Kotwal Dhan Singh Gurjar · more

British leaders	Robert Clive · James Outram · Dalhousie · Irwin · Linlithgow · Wavell · Stafford Cripps · Mountbatten · more

Independence	Simla Conference · Cabinet Mission · Indian Independence Act · Partition of India · Political integration · Constitution · Republic of India

[show]v · d · ePakistan Movement

History	Honourable East India Company · Indian Rebellion of 1857 · Aligarh Movement · Urdu movement · Partition of Bengal · Lucknow Pact · Khilafat Movement · Nehru Report · Fourteen Points of Jinnah · Allahabad Address · Now or Never pamphlet · Two-Nation Theory · Round Table Conferences · Lahore Resolution · Direct Action Day · Indian Muslim nationalism · Cabinet Mission · Indian Independence Act · Radcliffe Line · Pakistan · Objectives Resolution · Independence · Republic Day · Kashmir Freedom Movement · Pakistani nationalism

Organisations	Muslim League · Unionist Muslim League · All India Muslim Students Federation · Khaksars

Leaders	Syed Ahmed Khan · Muhammad Iqbal · Muhammad Ali Jinnah · Ghulam Bhik Nairang · Liaquat Ali Khan · Bahadur Yar Jung · G. M. Syed · Abdur Rab Nishtar · Fatima Jinnah · Choudhary Rahmat Ali · Muhammad Ali Jouhar · Shaukat Ali · A.K. Fazlul Huq · Sikandar Hayat Khan · Zafar Ali Khan · Khawaja Nazimuddin · Abdul Qayyum Khan · Huseyn Shaheed Suhrawardy · Ra'ana Liaquat Ali Khan · more

Activists	Z.A. Suleri · Hameed Nizami · M.A. Zuberi · Altaf Husain · Yusuf Khattak · Shaukat Hayat Khan · Muhammad Asad · Ziauddin Ahmed · more

[edit] References

Rajmohan Gandhi, Patel: A Life (1992)
"The Aftermath of Partition in South Asia" (2000)
University of Southampton archives
SACW

Retrieved from "http://en.wikipedia.org/wiki/Jogendra_Nath_Mandal"

Untouchability in India - An Overview

Submitted by admin on 30 November, 2005 - 09:50

Babu Gogineni

In an article in International Humanist News (May 2005) we gave a graphic account of the situation of the millions of Dalits, the 'Untouchables' in India, and of IHEU's efforts to bring their plight to international attention. In this article we provide an overview of the historical and religious roots of the problem and suggest what now needs to be done to help the Dalits help themselves.

Untouchability is not unique to India; it was practised in parts of Europe until a few centuries ago, and Japan still has a large number of 'untouchables', called the burakumin. But it is in the Indian sub-continent that this system survives, closely bound with culture, religion, history and contemporary politics. Today over 170 million men, women and children in the India are considered untouchable, and improvement in their lot has been slow despite legal safeguards and government programs.

The Indian Caste System

There are four castes in Hindu society and each caste has assigned duties, responsibilities and privileges. The Brahmins are the learned, the Kshatriyas are the warriors, the Vaishyas are the traders, and the Sudras perform menial tasks and physical labour. Brahmins are on the highest rung of the social hierarchy, and Sudras are on the lowest. For thousands of years the relations amongst the castes and their sub-castes have been governed by religious and moral laws - the most influential of them is a compilation called Manu Dharma Sastra or the Manu Smriti, believed to have been written around the beginning of the Common Era.

The Manu Smriti says that the first part of a Brahmin's name should denote something auspicious, that a Kshatriya's name should be connected with power, and that a Vaishya's name should denote wealth. The first part of a Sudra's name should express something contemptible and the second part should denote service and humility, because of the Sudra's low origin. According to Hindu practice, only the upper castes have the right to study the Vedas. The upper castes alone have the right to the thread ceremony which is performed as a rite of passage, allowing them to be termed twice-born.

'If the Sudra intentionally listens for committing to memory the Veda, then his ears should be filled with molten lead and lac; if he utters the Veda, then his tongue should be cut off, if he has mastered the Veda his body should be cut to pieces' says the Manu Smriti. In the epic Ramayana, subsequent to Lord Rama's assumption of the throne of Ayodhya after his return from exile, a Brahmin accuses him of causing the death of his son by his toleration of Shambuka, a Sudra who recited the Vedas. In order to redress the situation, Rama finds Shambuka and slays him. The Brahmin boy comes back to life... In Manu Smriti different punishments are reserved for the same 'crime', depending on the culprit's caste.

The 'Untouchables'

If this is the lot of the Sudras, what is the treatment reserved for the 'untouchables' who are outside the caste system, and placed even lower than the Sudras in society? In the 1500s, during the rule of the Marathas and the Peshwas in today's Maharastra state, 'untouchables' were not allowed within the gates of the capital city Poona between 3.00 pm and 9.00 am. The reason was that during this time their bodies were likely to cast long shadows, with the attendant danger that the shadow of an 'untouchable' might fall on a Brahmin and pollute him. An 'untouchable' had to carry an earthen pot around his neck so his spittle may not pollute the earth. In Maharashtra an 'untouchable' wore a black thread either in his neck or on his wrist for ready identification, while in Gujarat a horn had to be worn for identification.

The 'untouchables' constitute 15% of the total population of the sub-continent and have been referred to as Depressed Classes, Scheduled Castes and Scheduled Tribes. Local names for the 'untouchable communities' vary in different parts of India: Bhangi, Pakhi, Chandala etc. Mahatma Gandhi called them Harijans or children of God. Now they are called Dalits, which means broken people.

Purity and Pollution

There are many theories about how there came to be 'untouchable communities'. One theory is that the warrior-like Aryans came in from Central Asia via Iran and that they conquered the more peaceful and better settled indigenous inhabitants of the sub continent. The conquered became slaves, and later untouchables. Another theory speculates that the off-spring born of relations prohibited by the caste system were considered untouchable. Since the Aryans were fair skinned and the Dravidians were dark skinned, the Varna system - or system of colour - came to be established as the basis of graded inequality.

Concepts of purity and pollution have had a role to play - for example, a washer man who handles items polluted by blood or human waste, a leatherworker who works with animal skins, a weaver who creates cloth, a person who cremates or buries the dead, a manual scavenger, a carrier of the night soil, an executioner who implements a capital punishment, fisherfolk in some parts of the country are all considered untouchable. Some 'untouchables' eat beef, others eat rats and snakes - a dietary habit considered disgusting by the rest of the population.

The 'untouchable' is not expected to occupy or practice jobs and skills reserved for those belonging to a caste. In the epic Mahabharata, Ekalavya, a tribal boy knows he would never be accepted as a student by Dronacharya, the royal teacher. So he practises in front of a statue of Dronacharya and soon becomes the best archer in the realm. When Dronacharya comes to know of this, he exacts his 'fees' from the autodidact in the form of Ekalavya's thumb - thus rendering him incapable of archery anymore.

Social Reform

Many people attempted to change the system: Buddhism condemned both the caste system and the practice of untouchability. In South India, the Hindu religious leader Ramanuja (1017-1137 CE) condemned untouchability and adopted many 'untouchables' as his disciples. In Andhra Pradesh Veera Brahmendra Swamy (10th Century CE) condemned the practice while Minister Sri Basaveswara of Mysore State (1131-1167 CE) fought it with great vigour. Minister Brahma Naidu of Palnadu (14 Century, CE) in Andhra Pradesh condemned the practice and appointed an 'untouchable' named Chenna as his army chief. The monotheistic Sikh religion was born in 1496 partly as a reaction to casteism - but soon fell victim to it. Vemana (circa 15th CE) the deist rationalist poet sneered at the practice of untouchability and admonished the people to respect the 'untouchables'. So did Jyothirao Phule (1827-1890 CE) and Ranade (1842-1901) in Maharastra, and Narayanaguru (1856-1928) in Kerala. Mahatma Gandhi (1869-1948) who was born into the third caste supported the caste system, but wanted to eradicate untouchability to save Hinduism.

Atheist and Humanist reformers like Periyar (1879-1973) and Gora (1902-1975) fought against the indignity of the caste system and introduced inter-dining - thus trying to break one of Hinduism's biggest taboos. 'Untouchable' poets like Gurram Joshua (1895-1971), as well as Humanist writers like the recently departed Mulk Raj Anand (1905-2004) exposed the people to the gravity of the problem. Humanists like Tripuraneni Ramaswamy (1887-1943) questioned the morality of the Gods in Hindu mythology and created new drama that caught the imagination of people, thus inaugurating a new era of rationalism in literature that flourished between the 1930s and the 1980s.

Legal and Political

The Constitution of India has special provisions dealing with the abolition of Untouchability. Central Legislation exists in the form of the Protection of Civil Rights Act 1955 and the Scheduled Castes and Scheduled Tribes Prevention of Atrocities Act 1989. In colleges and universities and in state employment positive discrimination exists and a percentage of seats and jobs are reserved for those from the socially and economically backward sections of society.

But the practice of untouchability continues and Dalits continue to live outside villages, excommunicated from society. They are denied entry into temples, they are not allowed to share community wells, they are forced to drink water from separate glasses in some rural cafes, and they are frequently attacked or abused if any sign of defiance is shown. When they cross an upper caste house they routinely alight from their bicycles and push the bicycle rather than ride it. When walking in front of a powerful upper caste man's house, they take off their footwear till they clear the exclusion zone. The police are reluctant to register their complaints or investigate cases filed by them. Some decade-old massacres of Dalits have not yet reached the prosecution stage.

Strangely, the Sudras or the so-called backward castes have become advocates of political Hinduism or Hindutva, and have emerged as the biggest threat to Dalit rights. The backward castes have progressed economically over the past century, and being peasant communities, their interests clash with those of the landless Dalits.

The Dalit Response

Dr. B.R. Ambedkar is one of the most famous Indians of the last century. Father of the Indian Constitution and one of the greatest Indian intellectuals and political agitators, Dr. Ambedkar was born into an 'untouchable' caste. After 2000 years of Manu's anti-human laws when India needed a new lawgiver, she turned to one who was born an 'untouchable'.

In 1956 Dr. Ambedkar, along with half a million other Dalits, converted to Buddhism - Dr. Ambedkar's interpretation of Buddhism is a modern and humanistic one. Such is the intensity of the problem and the yearning for dignity that many Dalits are converting to Christianity, and thereby foregoing the meagre advantage of educational and job reservations for Dalits (see Surepally Sujatha's article on page 21) but denied to those who convert to Islam or Christianity.

Dalits themselves have begun to organise themselves politically. Several political parties exist today: Republican Party of India, Bahujan Samaj Party, Dalit Panthers etc. Ill served by its leaders, the Dalit movement has been reduced to asking for more reservations in educational institutions and jobs in governments, whereas they should be asking for reform in society. NGOs play an important role in creating awareness - but unfortunately many are religiously inspired and tend to push sectarian agendas. Important work is being done by the National Campaign on Dalit Human Rights, the secular Dalit Social Forum etc. Organisations like the Centre for Dalit Studies and other Ambedkarite organisations make information available about the various government schemes for the advancement of Dalits.

The government has appointed numerous commissions of inquiry, like the Justice Punnaiah Commission, to find out more about the status of the Dalits in the country and to explore remedial measures. The recommendations stress the vital role that education can play, and the need for an active role for the Police and the District Administration.

What Should Be Done?

Both upper castes and the lower castes need liberation from the oppressive religious ideology which is at the heart of this terrible situation. The Dalits themselves need economic self-sufficiency without which they will be unable to survive. Any long-term solution to this deeply entrenched problem will require a social, cultural and moral transformation of society.

The basis of everyone's rights lies not in their religious identity or affiliation but in their humanity. Dalits need education and training in Human Rights. As victims of superstition, they need exposure to rational thinking. The succour and superstition of another religion will do little to change the lot of the Dalits. The problem of untouchability is more than an issue of law and order - it is a deep rooted, millennia-old malady that afflicts society. Unless the Dalits have belief in themselves and are empowered to assert their own humanity, unless they themselves discover their inherent human dignity, they will continue to be where they are - on the extreme margins of society. But empowerment of the Dalits will can only happen when their fractured movement unites on the basis of democratic principles.

Emancipation is a personal achievement, and the victim needs to enact his or her own emancipation. Others - be they Humanists or Hindus or Christians or Muslims - can only help as facilitators. And the facilitators must remember that the Dalits need education, not pity, justice, not charity.

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Racial UNTOUCHAIBLITY Most Inhuman and Barbaric is the Legacy of

from subaltern on 15 April, 2010 - 19:13

Thus, even after Death, caste Discrimination is the theme song sustained at the Home of Raja Ram Mohan Roy, in District Hugli of West Bengal under progressive secular Marxist rule!

Racial UNTOUCHAIBLITY Most Inhuman and Barbaric is the Legacy of

from Mutinyrural on 15 April, 2010 - 19:11

Thus, even after Death, caste Discrimination is the theme song sustained at the Home of Raja Ram Mohan Roy, in District Hugli of West Bengal under progressive secular Marxist rule!

Racial UNTOUCHAIBLITY Most Inhuman and Barbaric is the Legacy of

from singurkatha on 15 April, 2010 - 19:08

Thus, even after Death, caste Discrimination is the theme song sustained at the Home of Raja Ram Mohan Roy, in District Hugli of West Bengal under progressive secular Marxist rule!

Racial UNTOUCHAIBLITY Most Inhuman and Barbaric is the Legacy of

from palashbiswas on 15 April, 2010 - 19:07

Racial UNTOUCHAIBLITY Most Inhuman and Barbaric is the Legacy of Caste Hindu Capitalist Colonial Renaissance as Naga Sadhus Showcase the Annihilation of BUDDHIST with the Stampede in Haridwar Kumbha!

http://www.iheu.org/node/1814

22. The Sree Narayana Movement and Other Reformation Movements

The Indian Renaissance finds its expression through different Reformation Movements that sprang up all over India — Brahma Samaj in Bengal founded by Raja Rammohan Roy, Prarthana Samaj of Mahadev Govind Ranade in Maharashtra, and Arya Samaj of Swami Dayananda Saraswati. Though the Arya Samaj was inaugurated in Bombay, it gained strength in Punjab, Delhi, Uttar Pradesh and Rajasthan. The parallels in the South are the Dravida Kazhagam of E. V. Ramaswamy Naicker (Periyar) and the Sree Narayana Movement in Kerala.

The Reformation Movement of Sree Narayana Guru was totally different from all the others. The leaders of Brahma Samaj and Prarthana Samaj were mostly born in high caste, well-to-do families, and had enjoyed the privileges of modern westernized education. They had been inspired by the ideas of western humanism reflected through the slogans of liberty, fraternity and equality. Narayana Guru was born in a low-caste family, and never had the privilege to learn English, nor did he come in touch with western civilization. His education was purely traditional, Sanskrit-based. But Narayana Guru also preached human equality, and worked for liberty from serfdom of downtrodden people. His ideals of liberty and equality were based on spiritualism and godliness. His firm conviction was that 'All are one.'

Another point of comparison is the sphere in which these movements operated. All the leaders, including Sree Narayana Guru, were bent on reforming the caste-ridden, decadent, tradition-bound Hindu society. Prevention of sail and child marriage, encouraging widow remarriage, supporting female education, abolition of polytheism and idolatry, and also eradication of caste and untouchability — these became the goals of Prarthana Samaj and Brahma Samaj. These measures of reformation were immediately welcomed, accepted and popularized among the educated middle- class, and that became their limitation and weakness. Though the eradication of caste and untouchability were included among the programs of the Brahma Samaj and Prarthana Samaj, they did not operate among the people who were really downtrodden and suffering in the name of casteism. Brahma Samaj operated only among the Brahmins and Kayasthas of Bengal and not the low castes. It could operate only at the intellectual level, and appealed to the intellects of the educated elites. It could not inspire the suffering and downtrodden masses emotionally. That is why these Movements gradually became non-functional.

Narayana Guru's sphere of operation was different. His birth in a low-caste family itself gave scope for a sort of emotional affinity between him and the people he wanted to uplift. He lived among them, he was one of them, a victim of casteism, like any one of them. When he talked to them about the evils of casteism, they were intellectually convinced and emotionally inspired by his exhortations to organise themselves to gain strength free themselves through education and enrich themselves through industries. When he preached his dictum, 'Ask not, say not, think not caste,' the people had reached such a social level, that they could ignore caste and live.

It is true that Arya Samaj and Dravida Kazhagam could attract the masses more than Brahma Samaj and Prarthana Samaj. There are more differences than similarities between Narayana Guru's Movement and Arya Samaj and Dravida Kazhagam. Dayananda Saraswati strongly condemned casteism and freely imparted Vedic and scriptural education to low castes, but he insisted on the purity of Vedic religion. He did not accept other religions. Narayana Guru asserted that all religions are the same in essence. But each individual must have the freedom to believe in the tenets of any religion that suits his temperament, and follow its rituals. According to Sree Narayana Guru, the externals do not matter at all, what matters is the 'humanness' in man, that inner glory, that divine spirit that activates the human being. This is the strong point of difference between Arya Samaj and Sree Narayana movement.

Dravida Kazhagam and Sree Narayana Movement have more contrasting points. Ramaswamy Naicker based all his actions on atheism and iconoclasm. Narayana Guru based all his actions on spirituality and godliness. Sree Narayana believed in the Advaitha philosophy of Adi Shankara — the same universal spirit enlightens all living things. This Unitive philosophy does not give much value to worship of idols in temples. Still Sree Narayana Guru consecrated temples. Why? Because he understood the intellectual, cultural and emotional background of the people he should reform and improve. Religion and worship are deep- rooted in their psyche. He understood that any move that upsets their faith will not gain ground. So when Ramaswamy Naicker broke idols in the streets, Sree Narayana Guru consecrated temples and made them centres of unification and informal education of the people. Another remarkable difference is the total absence of anti-Brahmin rhetoric in the Guru's endeavors.

Other two major crusaders against untouchability were Ambedkar and Gandhiji. Ambedkar embraced Buddhism as he found the tenets of caste system offensive to human dignity. But Sree Narayana Guru imbibed the essential spirituality of Hinduism, and exposed the absurdity of caste system through Advaitha in practice.

Regarding Mahatmaji and the Guru, there was much in common, and certain essential differences. Both believed in non-violence. Both had converted spirituality and godliness into the well-spring of action, both were strong advocates of abstinence from liquor. Both shared the same ideology of respecting every member of the human species and remained in absolute harmony with nature's inimitable laws. Here the difference arises. Gandhiji believed that the Chaturvarna System is a natural law endorsed by the scriptures, and so he tried to abolish untouchability remaining within the varna system, whereas the Guru condemned the varna system itself, as against the spirit of Advaitha.

Another point of difference is about the idea of 'nationalism.' The Guru was never a nationalist like Gandhiji. "In his eyes, India was only part and parcel of the blue globe called the earth, and he did not want to look upon anyone as alien or of another creed or religion. He never tolerated racial claims, nor the uncouth classification of man into castes by birth. Otherwise, he was in full sympathy with Gandhiji"— Nitya Chaitanya Yati.

Adi Shankara and Sree Narayana

Sree Narayana's Advaitha was certainly based on Adi Shankara's but with a subtle difference. Both agreed that there was a spark of divinity in all. Shankara taught that the spark of divinity varied from one to another. As it was clouded by more 'Maya' in the case of the underprivileged and less in the case of the privileged, the privileged were closer to God than the underprivileged. It meant that for the erudite Brahmin male, mukti is only one step away. Viveka Chudamani Stanza 2 says, 'For all beings, it is difficult to be born as a human, more so to be a male, rarer than that, to be a Brahmin, rarer still to be attached to the path of Vedic religion; higher than that is erudition in the scriptures..... Mukti is not to be attained except through the well-earned merits of a hundred crore of births' According to this, a low caste man would not get Mukti, unless he passes through a hundred crore births. In each of his births, he would shed a few layers of 'Maya' and ascend one step in the spiritual hierarchy until he reached the final and the highest step of being born as a Brahmin male with self-realization.

Sree Narayana Guru broke through Shankara's 'Maya' theory. According to him, 'Maya' was not something that obstructs the passage of 'Jeevathma' to Mukti. It was an illusion that clouded the vision of the beholder, and prevented him from recognizing the inborn equality of all living things — the ultimate Truth that the same Paramathma existed in all.

Adi Shankara and Sree Narayana were both sons of Mother Kerala. Adi Shankara traveled all over India, preaching his advaitha, covered in 'Maya' theory and establishing Mutts. Sree Narayana Guru traveled all over Kerala and in the neighborhood putting in to practice, the same Advaitha, without its mantle of 'Maya' and consecrating temples.

Legend says that Adi Shankara had learned about the unreality of 'Maya' theory directly from Lord Eshwara in an encounter at Kashi (Manisha Panchakam). But he did not live long enough to preach and practice his modified Advaitha, beret of 'Maya' theory. Hence imaginative minds have invented a story that Adi Shankara is born again I the same soil, after a thousand years as Sree Narayana, to re-interpret his own theory in a logical way, giving it a new dimension, and make it an instrument of spiritual salvation and physical uplift of downtrodden people.

What Sree Narayana Guru brought about was a silent bloodless revolution. A radical change in sentiment, intellect and perspective was ushered in. Where rancor and dissension prevailed, he brought in unity and harmony. Poverty and ignorance was replaced with prosperity and erudition. This impetus brought our the literary artistic, and academic talents hidden in the downtrodden masses, and opened before them the way for growth and prosperity for which the sky is the limit. The flowers of Indian renaissance began blooming among the once downtrodden masses of Kerala.

Though he performed a social miracle, the Guru lived a life of simplicity, purity and renunciation. He breathed his last on the 20^th of September 1928 after a prolonged illness.

He stands out as a shining example of cultural culmination and spiritual fulfillment, a true Jeevan Muktha Karmayogi, who has identified himself with the problems of the common man. People worship him as God. The philosophy he preached has shaken the foundations of the old ideas of society and religion. His messages to humans have perennial values.

http://www.narayanaguru.org/Book/chapt-22.html

Why Dalits in West Bengal are on Protest

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Dalits are perhaps by their birth communist in nature. They are born in the graded inequality of the society and as a result what happens they have to face the lot of sufferings in their daily life. They are by birth poor, illiterate and landless labours of the soil. These toiling masses very easily become followers of the communist party and they sometimes become the active members also. While they become active members they have to undergo certain limitations. What are those limitations? They are used to actively work amongst the Dalits and Adibasis. Dalits are used to convince and persuade more and more Dalits and Adibasis. The people at home and abroad may know this fact that the Indian communists did not any time talk of the Cultural Revolution in India. Why? The answer of this question is very simple. The socialism, if anytime it is planned to be set up in the caste-divided society of graded inequality like India, needs the pre-occurrence of the Cultural Revolution and this Cultural Revolution should have the single point agenda. What is this agenda of the pre-occurrence? It is nothing but the annihilation of the castes system of the society for which Dr. Ambedkar advocated to the modernizers of the society.

After thirty years of leftists' rule in West Bengal the inequality has vigorously been sharpened in the field of economy, education and health-care. It is seen to vigorously increase in the field employment opportunities in particular. Are not all these against the ideology of communism? Who cares for? History speaks that the thought of communism was brought into India by Mr. M.N. Roy and his other associates who mostly all were Brahmins and at that time living in Russia. From the initial stage of its spread in India and very particularly in West Bengal it is seen to be in the hands of the Brahmins as leaders and the total control is, by hook or by crook, maintained by the social hierarchy. In West Bengal while the history repeats the same path resultantly whatever the benefits have come in West Bengal out of the land-reforms, reforms of education, reforms of health-cares, job-opportunities etc. have gone of its larger shares to the social hierarchies. Whatever the shares the Dalits and the religious minorities have got are very less in comparison to their population and definitely in violation of their constitutional rights.

1.Dalit Mass Massacre In Marichjhanpi: The people who were living in the Marichjhanpi area, a part of the non-farming Sundarbans were exclusively from the Dalit communities and very particularly they were the Namasudras of East Bengal. What happened there? The Namasudras were the major community in East Pakistan at the time of partition of Bengal and they had come to West Bengal as a flux of refugees. At that time the communist party was undivided and they stood by the side of those refugees. They set up their mass organization amongst them. It was a long journey the Dalit refugees traveled through their sufferings in homeless, shelter-less and foodless condition in different parts of Bengal as well as in India. As soon as the Marxist Communist Party became the ruling power in 1977 with their vast majority in the Assembly these homeless and shelter-less people started to live in the Marichjhanpi-Sundarbans. They started to convert the unproductive lands into the productivity using their unlimited toiling capability. Some of the people started to live on fishing in a number of rivers of those areas. Mr. Jyoti Basu was the then chief minister of West Bengal. The government immediately became unkind to the Dalits and ordered the police force to evacuate the dalit-occupancy from Marichjhanpi. What happened then? The Dalits were forced to leave the place. And perhaps it is the black day in the history of Dalits in West Bengal that 36 people of dalits lost their lives en-masse by police firing on the 31^st January, two years after the Marxist came into power.

2. Land Reformation: The Marxist Communist Party has earned a lot of fame due to execution of the land reformation which is much hyped as'Operation Barga' in West Bengal. What was the pro-gram of land reformation? How much did it help the Dalits and Adibasis? What is here the moot- question to be analyzed ? The history, as it is known, is that Pt. Nehru initiated the Zamindary Abolition in 1948. But the land, surplus in kind, remained under their control in different vested manners. The government seized the surplus land and distributed amongst the landless labours. It was in 1977 while Mr. Jyoti Basu, the Chief Minister of the government had continued the same position at a stretch for 23 years, unchallenged by anyone in the Left Front till he quits the post of his own accord. The landless agricultural labourers in West Bengal in1971 were 42.57, 48.85 and

19.45 percent respectively from the SC,ST and Non-SC-ST groups of people; whereas it figured in all India level in the same year as 51.75, 33.04 and 20.20 percent respectively. After the Operation Barga in West Bengal in 1991 these landless agricultural labourers were 41.12, 50.70 and 15.55 percent from SC, ST and Non-SC-ST group of people respectively. It is seen from the data above that volume of landless agricultural labourers has enormously increased after the land reformation amongst the Adibasis and benefits have gone in sizeable quantity to the upper castes of West Bengal. On the other hand the Dalits are seen to be benefited little.

3. Education Reformation: Dalits in West Bengal have become the worst victims due to reformation of education in the state. In the primary stage of education in all the Bengali medium schools where the Dalit and Adibasi children normally take their education had been stopped of teaching English language and this reformation was made by the Left Front with a view to increase the percentage of literacy to an extent whatever is possible in the state. What was the result of exercising this policy? It helped in achieving the target to a small extent but it had seriously damaged the future career of the Dalit children. They become to realize the matter as and when they tried to push themselves into the field of their higher education. Primary schools without English learning are generally meant for the poor and side by side English medium schools with higher tuition fees were run for the children of the rich. Illiteracy is one curse and the blockage in higher education was imposed upon the Dalits as if a bigger curse on them under the left regime. Another circular from the Ministry of Higher Education was once given to all colleges in the state for screening the admission of SC-ST category students that they should get admission to the UG-Honours or PG-courses on conditions if they are having secured minimum 90 percent marks on aggregate of the unreserved category students. As a result what happened not a single student of reserve category could have their admission in a number of reputed colleges in Kolkata.

4. Reformation of Health-Care: The Government Hospitals by and large provide near about hundred percent of the health-cares to the Dalits in the state. At present the efficiency of treatment in the Govt. Hospital has gone to the poorest level. Anyone desiring satisfactory health-care is to depend on the private doctors or private hospitals.

Since the charges of treatment in the private hospital is exorbitantly high and the deposit prior to admission needs minimum rupees ten thousands or more, it is now beyond doubt that the Dalits do not find any space of their treatment in the private capacity. Dalits are very often found to die of mal-nutrition and without proper treatment. In the tea-gardens of different places in North Bengal a few hundreds of the tribal people have died of the starvation just after the tea-gardens have been locked out. In a span of thirteen months in a particular tea-garden the death of 142 people occurred for scarcity of food only. In the NSSO (national sample survey organization) report published in February,2007 it is seen that West Bengal is ahead of all the states in respect of the poor performance to provide full meal at least once a day through the month of the year. What the Bengal media generally do? They are very habitual to point out the weak points of the other states and very glamorously depict the starvation death of Kalanhandi in Orissa. The above report mentions that 10.6 percent of the rural people of Bengal suffer from the food scarcity whereas it is 4.8 percent in case of Kalanhandi which stands second in the national gradation.

5.Deprivation in Reservation Policy: The reservation policy for SCs-STs-OBCs in respect of their children for getting admission into the educational institutions as well as for providing jobs to the educated people of those communities is highly neglected in West Bengal. The Communist parties and particularly the Communists are now in power in West Bengal do not believe in the castes and they believe in the class only. In the name of class whatever the benefits from the Government level they do extend to the proletariat maximum portion of it goes to the proletariats of the upper castes depriving the scheduled castes, scheduled tribes and other backward communities. All these happen in the gross violation of the reservation policies of constitutional provitions but they don't care for. A table is shown below ( from report on Staff Census 2000 &2001 / Bureau of Applied Economics & Statistics, Govt. of West Bengal ) to understand the amount of deprivation the SCs-STs do they suffer:

SHARE OF SC & ST PEOPLE IN THE STATE GOVERNMENT EMPLOYMENT

YEAR	TOTAL EMPLOYEES	SC EMPLOYEES	ST	% OF SC	% OF ST	% OF SC-ST PEOPLE	% QUOTA
1999	436953	57862	14135	13.2	3.2	29.2	12.8
2000	441243	58082	14268	13.2	3.2	29.2	12.8
2001	442493	58440	14820	13.2	3.3	29.2	12.7

The above table is self explanatory that the percentage of the quota on due remains more or less constant for the successive three years and the quota due for them is not at all a negligible figure which is about 13 % of the total staff strength.

6. Sanjukta Sanrakshan Morcha: Scheduled Castes, Scheduled Tribes, Other Backward Communities and Religious Minorities have joined their hands together to form an united platform to protect the deprivation of scheduled castes, scheduled tribes and other backward communities in respect of their quota they are eligible to enjoy by virtue of the constitutional right. The Muslims of West Bengal are only 3% less than the total population of scheduled castes and scheduled tribes who, by strength, are more than 29.2%. It was big rally of more than fifteen thousand people walked the streets of kolkata and presented their representation to the Governor at Raj Bhawan stating the grievances against the Government. Just after a few months of this incident they made another rally in the similar fashion on 23^rd April,2007. from Sealdah Station to Raj Bhawan and gave in writing to Mr. Gopal Krishna Gandhi, the Hon'ble Governor. At present as it is seen about 1,50,000 reserve posts are still unfilled and a good amount of group 'D' post are also not yet filled up. A very vital question may arise into mind that why the religious minorities and very particularly the muslims had joined hands with the Sanjukta Sanrakshan Morcha? The history behind it is that the muslims in West Bengal enjoy the Government jobs 2% only despite of their population strength is more than the one-fourth of the total. The muslims do not have any quota in the educational institution and it is to be noted also that the OBCs of being the one-fourth of the total population are allowed to enjoy 6-7 % in school level and not anything in the higher level of education.

7. Mass Dalit Killing in Nandigram: Once it was the slogans of the Marxist communists in West Bengal that the 'Langal jaar Jami taar'. What does this slogan mean? The communists at that time had raised their voice through the party program to put ownership of the agricultural land under the real ploughmen of the society and the real ploughmen who are none but the bottommost layer of the society and particularly the scheduled castes, scheduled tribes and muslims. They started to see a new dream in it. What had happened thereafter? Under the globalization economy the communists have turned their socialist faces to the capitalist faces and they undertook the program to set up the Special Economic Zones (SEZ) at different places. And the Government was unconditionally bowing down heads to the industrialists just to create some jobs of Microsoft Engineering for favor of the unemployment youths of the micro-community people neglecting the interest of the macro-societies of West Bengal. The people coming from the lower strata could clearly foresee that the industrialists are giving their choices to establish their new companies in the areas where the poor cultivators are having small and small holdings producing two-three crops in a year. When the Govt. was acquiring the land at Singur in the district of Hoogly for the Motor Car Company of industrialist of TATA Groups the resistance came from the agricultural communities but it was not so strong and well planned as to stop the acquirement. However they could have made so, while the Govt. planned to acquire lands at Nandigram in the district of East Medinipur for making another SEZ to build a Chemical Hub of Salim Group of Indonesia. The police force and the party machinery were on the one side and the peoples' resistance on the other side. Ultimately it created a government-sponsored genocide on the 14^th of March,2007 where Tublu Samanta, Ratikanta Das, Gobinda Das, Subrata Samanta, Ratan Das, Supriya Jana, Indajul Haq, Satyabala Mondal, Naru Murda, Chanchala Rani Mahata etc of the Dalits, OBCs and Muslims had been killed.

8. Demands for the Appeasement: From the facts of deprivation the SCs, STs , OBCs and the Muslims of West Bengal made a vigorous appeal to the Govt. of West Bengal through the Governor. The consorted body comprising of the presence of Mr. Santosh Rana, Kazi Safiuddin Ahmed, Dr. Ashis Thakur, Dr. Debashish Majumdar and Manoranjan Mahato, on behalf of the Sanjukta Sanrakshan Morcha demanded that:

(a) The state functionaries responsible for the genocide in Nandigram should be punished and the families of the victims properly compensated. (b) The SEZ act,2005 should be abrogated. (c) The quotas for SC/ST in jobs and in higher education ( including medical education) should be filled up. (d) The West Bengal Government should immediately introduce adequate quotas for OBCs and Muslims in higher education and jobs. (e) The Central Govt. should take necessary steps to implement reservation for OBCs in IIM, IIT and AIIMS in this academic year and (f) The government of both central and state should take steps to abrogate the court-imposed ceiling of 50 % in the reservation and should introduce reservation in proportion to their share of population both in public and private sector.

9. Dalits of Arts and Literature: Dalits of West Bengal, of course of the fields of art, literature and culture formed an organization as Bangla Dalit Sahitya Sanstha in the year 1992. They were mostly of the BSP-minded, though not having any direct lineage to them. Though not strong enough, yet they have their organization all over West Bengal.

Anytime they find any atrocity or deprivation against the Dalits they raise their voices through writing and organizing mass meeting or seminar. At the time while Chuni Kotal, a Lodha-Tribal girl was studying in M. SC. Class in Vidyasagar University of West Bengal was virtually forced by the upper caste teachers to commit suicide. She was mentally tortured just like any thing. Someone of the particular upper caste had taken an advantage in the open class very frequently describing her as a girl born of criminal tribe. After her sad demise, the Bangla Dalit Sahitya Sanstha organized a mass movement through different seminars and street corners in broad daylight in the Kolkata mega-city busy street. Their artists performed a number of street- dramas protesting the naked activities of the university teachers. The literary organ of the B.D.S.S. is Chaturtha Dunia published an special issue on Chuni Kotal.

10. Protests of BDSS against Nandigram Mass-Killing: The Nandigram is an example of the state-sponsored persecution upon the poor masses of the small agricultural land holders who are against the present SEZ-policy of the government. Under the policy these people are going to loose their paternal land property in name of industrialization. They know that they are born as illiterate as well as poor. The upper castes are not born on the same plank as they do. Naturally they are aware of the fact that what benefit they will get out of industrialization? They will get nothing but some poorly paid short time-ended jobs of the labor-class only and in lieu of it they will loose permanent labor-field. The government immediately became intolerant and used their state-machinery against those who denied and protested the forcible land seizure. The Bangla Dalit Sahitya Sanstha believes in the democratic norms only Their members came forward to observe an evening on 23^rd of April,2007 in the Tripura Hitsadhini Sabha of Kolkata arranging a 'Dalit Kavita Pather Asar'. This was nothing but their protest against mass-killing. A number of Dalit poets were present and read out their new composition on this particular issue. The Shantikunja Natya Sanstha staged a small group theatre on the day.

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Author : Manohar Mouli Biswas top

E-mail: manoharbiswas@yahoo.co.in

The Upcoming Dalit Uprising

I'm not saying GOI sponsors any kind of slavery, that's ridiculous. But allowing it to happen is a different matter. For example, prostitution is legal in Germany. Government of Germany doesn't sponsor prostitution, but they allow it. Not blaming the government of Germany may not be correct. Perhaps "choice", "free love", "freedom of expression", "consent between adults", etc are part of German culture --- so prostitution is viewed just as a business transaction.

Moin Ansari should have used the term "bondage" rather than "slavery", since Dalits can walk away but usually don't due to economic situation and thus are 'bound' to their brahmins. Truth is exploitation happens everywhere, so even if caste-system is officially abolished I am uncertain about the outcome in India. Each nation is different and responds differently.

So that I why I asked if the caste-system can & should be abolished? Or can it evolve into something more accommodating, thus preserving culture and hierarchy. Truth is hierarchy exists in ALL cultures, especially those Western ones which preach equality (yet don't practice it). Fact of the matter is that we are all equal in the sense we are all humans and deserve dignity due to a human, but we are not identical (and thus can not be equal).

Furthermore, I AGREE with Indians in many ways. Even if the caste system is eliminated, discrimination and exploitation will still exist because the underlying cause is still there -- poverty. So those will more $$$$ and POWER will continue to 'enslave' those without. So this resolution by USA and Europe (which practised slavery until recently and currently practices exploitation) rings shallow.

Indians will be more capable to answer this question.

It is apparent to me this is insincere action by these members of US congress and European congress --- I really don't they have anything more than crocodile tears for the Dalits of India. This thread is not to stir up arguments, so I am trimming this article.

Sanction India: Force it to abolish Dalit slavery & caste Untouchability
Posted on August 4, 2009 by Moin Ansari

Abolish slavery of 450 million Untouchables & Dalit in India. End this racism now. Why is world conscience asleep? When South Africa did not abolish apartheid, it faced world sanctions. India too should be forced to abolish Dalit slavery and and Caste Untouchability or face worldwide opprobrium, isolation and sanctions. Without worldwide displuming, Delhi will continue to obfuscate the issues under a pile of so called laws which are not worth the paper they are written on.

US Congress resolution against Dailt Slavery zero

....

Indian Dalits hate Mohandas Gandhi. Why?
Posted on August 3, 2009 by Moin Ansari

Why do India's Dalits hate Gandhi? By Thomas C. Mountain, Online Journal Contributing Writer, Mar 17, 2006, 12:49

In India, supposedly the world's largest democracy, the leadership of the rapidly growing Dalit movement have nothing good to say about Mohandas K. Gandhi. To be honest, Gandhi is actually one of the most hated Indian leaders in the hierarchy of those considered enemies of India's Dalits or "untouchables" by the leadership of India's Dalits.

Many have questioned how could I dare say such a thing? In reply I urge people outside of India to try and keep in mind my role as the messenger in this matter. I am the publisher of the Ambedkar Journal, founded in 1996, which was the first publication on the Internet to address the Dalit question from the Dalits' viewpoint. My co-editor is M. Gopinath, who includes in his c.v. being managing editor of the Dalit Voice newspaper and then going on to found Times of Bahujan, national newspaper of the Bahujan Samaj Party, India's Dalit party and India's youngest and third largest national. The founding president of the Ambedkar Journal was Dr. Velu Annamalai, the first Dalit in history to achieve a Ph.d in Engineering. My work with the Dalit movement in India started in 1991 and I have been serving as one of the messengers to those outside of India from the Dalit leaders who are in the very rapid process of organizing India's Dalits into a national movement. The Dalit leadership I work with received many tens of millions of votes in the last national election in India.

With that out of the way, lets get back to the 850 million-person question, why do Dalits hate M.K. Gandhi?

To start, Gandhi was a so-called "high caste". High castes represent at small minority in India, some 10-15 percent of the population, yet dominate Indian society in much the same way whites ruled South Africa during the official period of Apartheid. Dalits often use the phrase Apartheid in India when speaking about their problems.

The Indian Constitution was authored by Gandhi's main critic and political opponent, Dr. Ambedkar, for whom our journal is named and the first Dalit in history to receive an education (if you have never heard of Dr. Ambedkar I would urge you to try and keep an open mind about what I am saying for it is a bit like me talking to you about the founding of the USA when you have never heard of Thomas Jefferson).

Most readers are familiar with Gandhi's great hunger strike against the so called Poona Pact in 1933. The matter which Gandhi was protesting, nearly unto death at that, was the inclusion in the draft Indian Constitution, proposed by the British, that reserved the right of Dalits to elect their own leaders. Dr. Ambedkar, with his degree in law from Cambridge, had been chosen by the British to write the new constitution for India. Having spent his life overcoming caste-based discrimination, Dr. Ambedkar had come to the conclusion that the only way Dalits could improve their lives is if they had the exclusive right to vote for their leaders, that a portion or reserved section of all elected positions were only for Dalits and only Dalits could vote for these reserved positions.

Gandhi was determined to prevent this and went on hunger strike to change this article in the draft constitution. After many communal riots, where tens of thousands of Dalits were slaughtered, and with a leap in such violence predicted if Gandhi died, Dr. Ambedkar agreed, with Gandhi on his death bed, to give up the Dalits right to exclusively elect their own leaders and Gandhi ended his hunger strike.

Later, on his own death bed, Dr. Ambedkar would say this was the biggest mistake in his life, that if he had to do it all over again, he would refuse to give up Dalit only representation, even if it meant Gandhi's death.

As history has shown, life for the overwhelming majority of Dalits in India has changed little since the arrival of Indian independence over 50 years ago. The laws written into the Indian Constitution by Dr. Ambedkar, many patterned after the laws introduced into the former Confederate or slave states in the USA during reconstruction after the Civil War to protect the freed black Americans, have never been enforced by the high caste dominated Indian court system and legislatures. A tiny fraction of the "quotas" or reservations for Dalits in education and government jobs have been filled. Dalits are still discriminated against in all aspect of life in India's 650,000 villages, despite laws specifically outlawing such acts. Dalits are the victims of economic embargos, denial of basic human rights such as access to drinking water, use of public facilities and education and even entry to Hindu temples.

To this day, most Indians still believe, and this includes a majority of Dalits, that Dalits are being punished by God for sins in a previous life. Under the religious codes of Hinduism, a Dalit's only hope is to be a good servant of the high castes and upon death and rebirth they will be reincarnated in a high caste. This is called varna in Sanskrit, the language of the original Aryans who imposed Hinduism on India beginning some 3,500 years ago. Interestingly, the word "varna" translates literally into the word "color" from Sanskrit.

This is one of the golden rules of Dalit liberation, that varna means color, and that Hinduism is a form of racially based oppression and as such is the equivalent of Apartheid in India. Dalits feel that if they had the right to elect their own leaders they would have been able to start challenging the domination of the high castes in Indian society and would have begun the long walk to freedom so to speak. They blame Gandhi and his hunger strike for preventing this.

So there it is, in as few words as possible, why in today's India the leaders of India's Dalits hate M.K. Gandhi.

This is, of course, an oversimplification. India's social problems remain the most pressing in the world and a few paragraphs are not going to really explain matters to anyone's satisfaction. The word Dalit and the movement of a crushed and broken people, the "untouchables" of India, are just beginning to become known to most of the people concerned about human rights in the world. As Dalits organize themselves and begin to challenge caste-based rule in India, it behooves all people of good conscience to start to find out what the Dalits and their leadership are fighting for. A good place to start is with M.K. Gandhi and why he is so hated by Dalits in India.

Thomas C. Mountain is the publisher of the Ambedkar Journal on India's Dalits, founded in 1996. His writing has been featured in Dalit publications across India, including the Dalit Voice and the Times of Bahujan as well as on the front pages of the mainstream, high caste owned, Indian press. He would recommend viewing of the film "Bandit Queen" as the best example of life for women and Dalits in India's villages, which is the story of the life of the late, brutally murdered, Phoolan Devi, of whose international defense committee Thomas C. Mountain was a founding member. He can be reached at tmountain@hawaii.rr.com. Online Journal, Email Online Journal Editor

Last edited by SinoIndusFriendship; 08-05-2009 at 04:17 AM.

http://www.defence.pk/forums/world-affairs/31121-upcoming-dalit-uprising.html

Dalit movement At The Cross Road

By V.B.Rawat

09 August, 2005
Countercurrents.org

In June 2005, I saw a huge crowd of Madigas at the Nizam college ground sitting two days and demanding categorization of reservation meant for scheduled castes. There were rumors that the opposition Telugu Desham instigated this incident to divide the Dalit votes who have been supporting the Congress Party for long. Though, these charges may not be entirely ruled out yet those championing the cause of Dalits need to ponder over the situation as what has happened to the entire movement. Whether there was a Dalit movement or there were separate caste movement defending their own identities.

Dalit movement has a rich history of rationalism and humanism. In fact, the historical evolution took place with Buddha's revolt against Varnashram dharma. Buddha not only rejected supremacy of Brahmins but also of the Shastras. Sanskrit was the language of the Brahmins and knowledge their sole domain and Buddha not only demolished their knowledge base of Brahmins but also popularized among the masses by sermonizing in Prakrit.

And this tradition of revolt continued at the later stage also. All the indigenous reform movement and religions in India had inherently revolted against the Brahmanical value system, which gave divine sanction to untouchability and caste system. After Buddha, Mahavir Swami rejected the notion of caste and violence in the brahmanical structure. Even the birth of Sikhism is related to the caste prejudices rampant in varnashram dharma system. In the 15th century Kabir talked of rejection of caste system and talked of one God. He attacked rituals and Shastras and talked of a society based on equality.

Yet the brahmanical system continued by hook or by crook. The brahmanical literature degraded Dalits and talked very cleverly about the pre-birth theory. They promoted Gita which in return promoted not only violence but also caste system. The Brahmin intellectuals carefully planted their own people among Dalits to justify their position.

One is ashamed that even today we have gurus like Dronacharya who supported Varna Vywvastha and denied Eklavya, a Dalit to become the number one arch of his time. Accordingly, Dalits were not supposed to learn arms and only the Kshatriyas had a right to learn military training according to Varna Vyawastha. We could have accepted such norms in the primitive time and forgot about it but in the post independence India, the government followed it and formed not only Arjuna Award for best sports person but Dronacharya award for best coaches, indicating nothing has changed the mindset of our rulers. The result is that we have coaches like Dronacharya today who differentiate between their subjects and the condition is that our sports are in the worst shape.

While Mughal rule in India was a status quoits one, the emergence of British power made a lot of difference for the downtrodden people. They brought a sense of liberty for the marginalized communities. Jyoti Ba Phule belonged to Mali ( fishermen) community of Maharastra. Pune's Chitpawan Brahmin would not allow any Dalit and backward to join schools. Women and particularly of Dalit community could never dream of going to school. Phule realized that unless the community get educated they would not be able to emancipate themselves. So he started a massive work of education by starting various schools in and around Pune. The Brahmins opposed education movement among Dalits which they had denied for years. Phule exposed the brahamnical literature, wrote plays about the exploitation of the farmers and appreciated Christian missionaries for their noble work in school education.

Taking inspiration from Phule, Baba Saheb Dr Ambedkar also talked the importance of education. But education must be rationalists and reasonable. Education agitate our mind. It gives us thought about what, is good and what is bad. Hence Education is root of every movement. Agitation on certain thing is a uniting factor. It became the famous word of Ambedkar " Educate, agitate and organise'. Ambedkar was one of the tallest intellectuals of the country, a scholar who understood the crookedness of the Shastras. He was an iconoclast and questioned the very essence of Shastras. In his letters to Gandhi he says that we should amend Shastras because they talk of caste system. Gandhi said that we had to believe in Shastras if we want to call ourselves Hindu because if we challenge the very foundation of Hinduism, which is the Shastras, then we have no business in calling ourselves Hindu. In fact, this led to bitter dual between Ambedkar and Gandhi. Ambedkar not only said clearly that he was born as a Hindu but would not die as a Hindu.

Ambedkar read Gita and Ramayana and questioned the wisdom. He was among very few intellectuals of his time who never considered Rama and Krishna as idol for Indians. How can be a person who maltreat his wife, be considered an ideal man, he opined. Gita, he suggested, openly justify killing and Varnavyavastha. He cites example of Krishna's sermon to Arjuna when the latter refuses to attack his own brotherns and relatives, "Oh Arjuna, you are not killing them.. You are just killing their bodies, for soul is immortal, ever present. It cannot be burnt, neither could it be dried." Ambedkar wondered that if a person murder some one, if would be easier for his lawyer to make his presentation in the court saying my client has not killed any one. He just killed his body the soul is immortal. Are these arguments valid?

Ambedkar fought for the dignity of Dalits. The Hindu Varnavyavastha snatched the dignity from Dalits. It degraded labour. The person who works hard to earn his bred was considered lowest while the Brahmins with their narrow minded tainted vision became 'Bhoodevatas', gods on the earth. The bloodsucking Gods had inherently anti Dalit bias. So angry was Ambedkar with the Hindu law book, which he considered as the source of caste system and discrimination against Daltis in India that he launched a movement against it.

On December 25th, 1927, Ambedkar launched a Satygrah in Mahad town of Maharastra for the water rights of Dalits and against the Manu Smriti. He burnt Manu Smriti terming it a document of discrimination with a number of his supporters. It was an act of great courage to do so in the den of violent Chitpawan Brahmins in Maharastra.

It is interesting that Ambedkar fought for the rights of Dalits and had a broader vision forhis community. Unfortunately, when he started thinking of giving them a vision in 1955, he died. It was time when he embraced Buddhism and gave them an identity. Many people question Ambedkar's motivation to embrace Buddhism. Ambedkar has his own definition of Buddhism. He wanted his people to give an identity so that they get out of Varna System. Whatever we say, as long as we are a part of the Varna Vyawastha, whatever we do reflect our caste identities. Ambedkar, Phule and Periyar, all, wanted their followers to be provocative and proactive. Reject caste system and for that complete break up from the Hindu social order and embrace a better system.

Ambedkar wrote many thing over a period of 30 years. Some time he was living in deep anguish, elsewhere working with the government or framing constition and at the end as a Buddhist. And on each of these occasions he had different moods. There was a time when he became frustrated with the Varnavyavastha and he tore the Shastras. Then a time came when Ambedkar's main concern was to ensure fare participation of Dalits in political life of the country and he succeeded in getting separate electorate for them which he had to withdraw to 'save' the life of Gandhi, in 1932, known as Poona Pact. Then as a constitutionalist when he drafted constitution and later worked very hard to ensure fare deal for women in the Hindu Code Bill. In the last phase of his life when Baba Saheb embraced Buddhism, his main concern was providing a political alternative to Dalits.

It is also interesting to note that that Dr Ambedkar was a humanist to the core of his heart. Even when his so-called followers have converted him as a caste man or narrowly interpreted his ideologies and perception, Ambedkar could be termed an international humanist. A person who the persecuted all over the world today look to get inspiration. The narrow minded political fringes in the name of Dalit vision should think that Ambedkar first formed Indian Labour Party and later Republican Party of India and at no point of time he formed vision based on caste. Even on his 'thought on Pakistan' Ambedkar suggested that there should a party representing poor Hindus and poor Muslims, entirely secular, only that could save India. Muslim communalism only feed Hindu communalism.

Very unfortunately Dr Ambedkar's untimely death paralyzed the entire Dalit movement. His followers went to different streams. There are so many Republican Party of India that it is difficult who can we call as original party. The Ambedkarite movement (if it ever was), remained confined to 'Sarkari babu log', who will throng the parliament street in Delhi or Diksha bhoomi in Nagpur on December 6th and April 14th every year. It looked Ambedkar never spoke beyond reservation and varnya vyavastha. His writings of 30s were used more then the writings in the later stage perhaps to gain political leverages but that had hurt the movement.

While there is no denying fact that Ambedkar's popularity among the Dalits is not due to the 'Sarkari Babu Log' but the poor Dalits who consider him his emancipator. But hate campaign in the name of Ambedkar are uncalled for. There are many reasons for the same. Ambedkar is a uniting factor for Dalits. No doubt that he has become an icon from North to South from Hindi heartland to the southern Tamilnadu. To be frank, Ambedkar's reach to areas beyond his traditional domain is not just spreading of his ideology but using him as point of entry to gain a separate political status by the elite
Dalit groups. The worst fact is the Ambedkar is mainly known among the working class Dalits and enlightened and numerically powerful communities like Mahars in Maharastra, Chamars and Jatavs in the North India, Namshudras in West Bengal, Malas in Andhra and a few others in Tamilnadu. While Mahars hold sway in Maharastra and the Jatavs and Chamars outnumber any other community in the north contributed fairly to Ambedkarisation process. That helped people under the banner of
Bahujan Political Party which used it as a vehicle to spread its wing.

When Mayawati became the chief minister of Uttar-Pradesh, analyists mistook it as a great revolution in the Dalits of Uttar-Pradesh. The fact of the matter is while it may be proudly said that a Dalit woman
became chief minister of Uttar-Pradesh and that every Dalit felt proud of her being there at the chair yet the fact of Mayawati's ascendancy to Lucknow's thrown are different then what we perceive. They have very little to do with Ambedkar's movement and more to do with Mayawati's Chamar caste. The Chamar consolidation behind Mayawati ensured that she has an important role to play in Uttar-Pradesh. While it gave Mayawati a substantial chunk of seats in Uttar-Pradesh and increased her bargaining capabilities, it made her vulnerable also. For the past two decade no government in UP got to work full terms of five years. Mayawati's on tally in the assembly could never reached beyond 25% of the total seats of the assembly. Mulayam Singh Yadav has the same status quo situation. Both have realized that their respective vote bank remain in their pocket and will not ditch them however both now think to go beyond their traditional vote banks and are now flirting with the Brahmins and Thakurs. So the narrow Dalit politicisation in UP has also resulted in increasing power of the Brahmins and Thakurs being wooed by both the SP and BSP. This is an unfortunate trend being followed everywhere. The reason for this is the politics of power in the villages. BSP's over dependence on
Chamars and a few other communities antagonized the other dalit communities, Mulyam Singh dependence on Yadavs and Thakurs also created problems for other backward communities and the need was to involve all the oppressed Dalits and backward together. This experiment of UP was sought to be taken elsewhere by disgruntled Ambedkarite who started crying foul on Periyar. Simply because the Dravidian parties are not taking them into consideration does not make a case to say that Periyar was anti Dalit.

This irony of the Dalits movement is that it has not resolved its own contradictions because Ambedkar is used as tool to hit at others and not resolve our own contradictions. Ambedkar's use is condemning
brahmanical literature and values is no doubt useful in bringing people together but his positive writing for an alternative vision need to reestablished. It is easier to unite the communities on agitational mode against some one but very difficult to manage it when you get power or share in power. Dalits are facing it now. The elite Dalit groups who enjoyed reservation and power now refuse to accept this reality that those living in villages, living as landless, powerless without participation in political life are to be catered. They have no emotion other then selling Ambedkar's portrait and their own self. Today, this growing chasm between different Dalit group is just not an upper caste ploy but their own contradiction. In politics every opponent is ready to hit you when you are weak. Dalit movement failed to resolved many issues important to it and now face flak from all over.

The politics of identity never helps. The Dalits vision is to fight against hegemonies but in this process of breaking hegemonies, if we create our own hegemonies then the movement will break. In our efforts to break brahmanical hegemonies we created hegemonies in our own self and therefore Valmikis ( Swachchkars), Madigas, Kuhmhars, Mangs and hundreds of other communities ask question for their fare representation. And a typical elite answer is that they have been allured by the upper castes. But the fact of the matter is that there is a wide gap between the numerically powerful communities in Dalits and the minorities.

The irony of the entire movement is that rather then working on the collective wisdom, the movement though claim to work for all communities, has by and large remain confined to a few individuals who used their community identity to gain the political clout. The Ambedkarite movement rarely talk of violence and violation of human rights. Their obsession with Manu Smriti and Hindu Gods to joke at took a perverted turn as one of the major problem that the Dalits face is to get acknowledgement from the caste Hindus. That a majority of Dalits despite all the facts, go the temples of the Brahmins and follow the same rituals. But these issues are seldom addressed in true sense. They are used as a rhetoric to lumpen the brahmanical system. The system will not go unless we want to get rid of it. The reason for not raising the issue of violence of Dalits is that many 'intellectual' feel 'uncomfortable' on this issue as they used their identity to get the entry into the media and would talk of 'philosophy'. Today, the same intellectuals have left all the work of the brahmanical system and now target the backward communities. Why has the Dalit movement changed its track from anti brahmanical campaign to anti backward campaign?

And as I mentioned earlier, it has nothing to do with social movement which we all need to secularise and democratize our societies. The entire campaign is a power game. In this power game no body want to leave anything for others. In these power games we don't talk of philosophy. No doubt the backwards have become radical Hindutva people and have physically hit the Dalits and there is a need to draw a line. Like a few Dalit powerful communities, there are few backward powerful communities. The fight between a powerful Dalit community and a powerful backward community cannot be allowed to create a permanent rift between two groups. It has to be seen that the categorization of castes into backwards and schedule castes had its own flaws. There are oppressed backward communities which should have been in the Scheduled castes.

The non ambedkarite groups, mainly the NGOs, self-styled civil society people don't talk of philosophy. They bring a bundle of individual cases and weep all the time that Dalits are beaten up. One should remember that no movement can succeed without a philosophy and there would be no takers for a philosophy unless it is popularized in the movements. So issue of a broader secular democratic Dalit movement and atrocities on Dalits need to be worked at the same level. Narrowing Ambedkar's vision to a limited people and communities will damage the entire Dalit movement. Dalit movement is at the crossroad and need various answers.

I for all purposes, consider Ambedkar one of the tallest intellectual, a human rights defender and a humanist. For all his life he never accepted the finality of the religious text, questioned them and even burnt them. Secondly, he was a truly democrat, not a caste-ist and worked over time to talk about labour and women. Ambedkar has been misquoted by every interest groups. The upper castes, the Muslims, the Christians and the Sikhs every one has quoted Ambedkar for their own purposes. He embraced Buddhism on his own interpretations and noton the interpretations of any religious guru. He redefined it and probably would have given it the new meaning had he survived some more
years.

Ambedkar wonderfully exposed the religious myths attached to Dalits. He tore apart the fundamentals put forward by the Brahmins in their holy texts. But at the same point of time one need to understand Ambedkar fully when he decided to embrace Buddhism with millions of Dalits. Ambedkar's genuine anti Brahmin or anti varna sentiments got exploited by the religious groups for the purpose of prosiletisation. Embracing any tradition or religion is the fundamental right of an individual but the fact remain that where does it help Dalits as an institution. When we challenge the institutions of holy religious text, question their finality and even burnt them when we feel they go against humanity, is it possible that we have the same elsewhere? Dalits have every reason to believe and tear apart the Hindu verna vyavastha but should they keep quiet when the other faiths also become tormentors? Should they not support those who are victims of their own faiths? If I like ' Why I am not a Hindu', I am sure we should not forget the cry of legendary Bertrand Russell long ago who wrote " Why I am not a Christian' and a few years back another fellow came up with resounding ' why I am not a Muslim'. Faiths have always been like that. They thrive on miracles and mischief.

If Rama and his brothers were mocked by Ambedkar about how they were born, similar is the case of Christ. It is no point blaming one and keeping quiet on others. Today's favorite things are blame game. A progressive Dalit movement cannot stand on the selective criticism of a few religious texts and conspicuously keeping quiet on other. A movement cannot be build on superfluous philosophy of negativism. It has to provide its own alternative to the people. Dalits have their own distinct identity and culture and those claiming to provide them an alternative God really misquote Ambedkar and kill their revolutionary spirit as suggested by many Dalit activists.

The high voltage of political power among Dalits in Uttar-Pradesh is due to its politicization process while the religious conversion has made them apolitical. The tribals in India became the victim of this
apolitical process by NGOs and religious groups going there and taking over the leadership. The result was the tribals remain isolated and exploited. Dalits on the other side remained politically mobile and hence their leadership took over and negotiated in their own terms and conditions. There is another fact that the number of so-called NGOs among Dalits in South is more then what we imagined in the north but the account of political power in the Dalits in the North is much higher then the South. And this is the process of turning them apolitical and more religious ultimately resulted in their exploitation. In the south the conversion process was higher then the North. The Chamars and Jatavs of Uttar Pradesh rarely converted. They always claimed to be Buddhists. In Maharastra, the Mahars became neo Buddhists and the awareness level among them was superb. Buddhism did not take away their politicization process initiated by Dr Ambedkar but the conversion to other faiths actually made them apolitical resulting in more exploitation.

Ambedkar's legacy is very rich and need to be protected by us all. Dalit movement itself is a revolt against the obnoxious brahmanical values but at the same point of time, should express solidarity with all oppressed masses of the world. The movement should build bridges with likeminded groups, secular and democratic organizations, and avoid becoming another cult group. It should broaden its ideas and perception and reach those masses where it has not reached. It should avoid becoming politically correct. Identity will never work and those who have harped thesis of ' I ' only speak for them and nobody else has a business to speak for or on behalf of Dalits should resist such things. Nobody speaks for others. We all speak our own perception. We should avoid such hyperbole that I speak for my entire community. I speak for my philosophy and experience. Because if identities are our point of speaking then one should remember Dalits are not a homogeneous community. In fact no community in the world is homogeneous. They are as wide as any body else and hence these
identities fits in there also. So if this theory of Dalit speak for Dalit is used, then the why should we accept western whites to speak for the Dalits. What prompts the Christians and Muslims to speak for the Dalits after all they have their own history of exploitation everywhere. Why should a Chamar speak for a Valmiki or Mala speak for Madiga ? And above all, why should a Dalit male speak for Dalit
female?

Tsunami discrimination against Dalits showed that how things take a dangerous if you make a community apolitical. Our political masters want them to be apolitical. But like them the agenda supported and furnished by the religious groups also end up in nothing. Dalits remained pitiable condition in Tamilnadu and Pondicherry. Their leaders were complaining outside India to the UN and to the Church while the ground level the higher ups among the backward communities ganging up against them. In fact the fishermen who happened to be Christians also refused to eat along with their fellow Christian Dalits. Why did the issue not become a hot issue accept a few headlines. We should have taken head on the prejudiced system. A religious community cannot fight a democratic battle. If we want to compare ourselves with the history of strong movements for civil rights by the blacks in the US, we will have to study the politicization process of the blacks, their fights for the right and broad spectrum of the movement. Moreover, the reach and ideological perspective of the movement were very clear. They revolve around more on the issues of human rights, civil liberties and attracted a very wide range of activists all over the US while the irony of the Dalit movement is that it remains more on the books, with the elite castes and with the organized sector and very little is done for the people sitting on the margin, in the villages.

These are dangerous and superficial ideas by those who have done little for their work. A movement based on negativism will never work. Identities have served the pocket of political masters and their 'intellectual' chums. They will not help the minorities among the marginalized. They are not based on democracy and participation. They are the collective ego of the powerful elite among them. A movement san respect for individual and without a corrective philosophy would not work. Dalits have their own cultural values and system, a system which need to explored and new values added to them. It is time for us to provide our own democratic secular progressive vision and rather then just work on an agitation mode forever. We need to introspect and bring the last man into our mainstream, otherwise these contradiction are powerful enough to destroy the legacy of a powerful man, named as Ambedkar. If we consider ourselves grateful to his legacy, time has come to redefine the Dalit movement .
25 December, 2010

Burning Of Two Dalit Girls Is The Lingering
Funeral Pyre Of The Rule Of Law
By Avinash Pandey Samar

The ghoulish killings of two Dalit girls in Moradabad, an industrial town not far away from the national capital Delhi, is yet another reminder of almost everyday recurrence of attacks on Dalit communities in India. They encompass, also the grim truth of the complete failure of the Indian state in containing, leave aside eradicating, violence committed against the Dalit communities

11November, 2010

Caste'ing Live Chitradurga's Madigas And Nayakas
By Anand Teltumbde

Caste in India is a terrible thing. It can surface anywhere in a weirdest manner and forms. In the Chitradurga district of Karnataka, famed for the rule of Nayakas, the chieftain whose descendents have strangely found a place in the schedule for Tribes, prepared by the independent India to do them social justice, it still survives in its pristine glory

05 November, 2010

CasteAnd Caste-Based Discrimination Among
Indian Muslims - Part 4 -
Early Anti-Aryan Movements in India
By Masood Alam Falahi

Part 4 of Masood Alam Falahi's Urdu book Hindustan Mai Zat-Pat Aur Musalman ('Casteism Among Muslims in India')

04November, 2010

Caste and Caste-Based Discrimination
Among Indian Muslims - Part 3
The Impact of the Aryan Invasion of India
By Masood Alam Falahi

Part 3 of Masood Alam Falahi's Urdu book Hindustan Mai Zat-Pat Aur Musalman ('Casteism Among Muslims in India')

03 November, 2010

Caste And Caste-Based Discrimination
Among Indian Muslims - Part 2
Translated from Urdu by Yoginder Sikand

This is a translation of Dr. Fazlur Rahman Faridi's Introduction to Masood Alam Falahi's Urdu book Hindustan Mai Zat-Pat Aur Musalman -'Casteism Among Muslims in India'

02 November, 2010

Caste And Caste-Based Discrimination
Among Indian Muslims - Part 1
By Masood Alam Falahi

A translation of the first part of Masood Alam Falahi's pioneering Urdu book titled Hindustan Mai Zat-Pat Aur Musalman ('Casteism Among Muslims in India')

27 October, 2010

An Open Letter To President Obama
By Ravikiran Shinde

Your mentor Martin Luther King Jr. visited India when Dr. Ambedkar was alive but met only the then prime minister Nehru and seems to have been kept in the dark about his civil rights counterpart in India and perhaps never came to know about him. Please do what MLK couldn't. Get introduced to Dr. Ambedkar and his thoughts and contribution to India's democratic system. This will definitely make your trip a worthwhile in the long run

28 September, 2010

The Stink Of Savanur
By Anand Teltumbde

On 20 July 2010, some manual scavengers of Savanur, a small town in Haveri district of north Karnataka performed a novel act in protest against their helplessness. They smeared themselves with human excreta in public before the municipal council office. The stink of it strangely attracted many, including Pramod Muthalik of the notorious Sriram Sene, the militant Hindutva outfit to the Bhangi Colony and thrown up numerous issues of consequence

10 September, 2010

Casteism Is Racism And India Should
Stop Interfering In 'Internal Affairs' Of Britain!
By Avinash Pandey Samar

Britain, in a major victory for the movement against caste based discrimination and atrocities, can soon declare caste prejudice unlawful under laws against racial discrimination becoming the first country of the world to do so

Nagpur Declaration On Untouchability
And Manual Scavenging
By People's Alliance Against Untouchability

" People's Alliance Against Untouchability " plea for and work towards "National alliance" of all civil societies organisations, academicians, institutes, unions, professionals, students and activists to end all forms of discrimination based on caste and dissent such as untouchability particularly with reference to manual scavenging and other unclean (allied) occupation

Reservations For Indian Muslims:
Conflicting Claims About Caste
By Yoginder Sikand

One of the reasons for the overall 'backwardness' of the Indian Muslims is undoubtedly the fact that the vast majority of the community are of 'low' caste origin. Further, in contrast to 'Hindu' Dalits, who have won crucial gains by mobilizing on the basis of caste, the Muslim 'low' castes have witnessed no such substantial caste-based mobilization for their rights

03 September, 2010

'We Merely Want To Raise The Curtain'
By Mohd. Noor Hasan Azad & Khalid Anis Ansari

Mohammad Noor Hasan Azad , one of the founding members of the All India Pasmanda Muslim Mahaz, discusses the contemporary lower caste movement among Indian Muslims

02 September, 2010

Caste, Untouchability And Discrimination
Led To The Balaudi incident
Report of the fact finding team

A joint fact finding report by Dalit Mukti Morcha and PUCL Chhattisgarh

28 August, 2010

Caste Census And Indian Muslims
By Khalid Anis Ansar

A rejoinder to Abusaleh Shariff

14 August, 2010

Bhagwan Das As I Know Him
By S.R.Darapuri

An article on Bhagwan Das, an outstanding Ambedkarite, human rights activist, writer and a living legend

09 August, 2010

HC Verdict On Khairlanji:
Diluting The Design Justice
By Anand Teltumbde

While commuting the death sentence of the six convicts in the Khairlanji dalit killings case to imprisonment for 25 years, the high court did not think there was a caste angle or any planning or outraging modesty of women was involved in the crime. The whole episode reveals, in a microcosm, the character of the state vis-à-vis dalits

06 August, 2010

60 Years Of Constitutional Rights Denied To
20 Millions Indian Dalit Christians
By Madhu Chandra

A million dollar worth question in the minds of Indian Dalit Christians is "Will the Government of India take up Dalit Christian issue this time?" The Supreme Court of India has informed on February 16, 2010 in hearing of Dalit Christian reservation case that Government of India is considering implementing the recommendation of Misra Commission. The commission report has suggested to De-link Religion from Scheduled Caste and Dalits who, irrespective of their religion, suffer caste stigma and Scheduled Caste status to should be given all Dalits irrespective of their religions

29 July, 2010

Because Khairlanji Is Not
Just Another Murder Story!
By Avinash Pandey Samar

Khairlanji is a negation of the very idea of India and its democracy. It is an assault on the basic principles the country is based upon. It shows what kind of a decayed and deficient democracy we have evolved into

27 July, 2010

Elimination Of Manual Scavenging Should Be Made
The National Priority
By Vidya Bhushan Rawat

India has failed to protect its own people. It has failed to implement the rule of law as far as manual scavenging is concerned. It is a national shame that the country is unable to eliminate it and that its children are still into this shameful practice. It is time it become our national priority and political parties and social movement takes the issue more seriously and not in symbolic way

24 July, 2010

Empowerment Strategies:
Private Reservations For Dalits
By Dr. K. Vidyasagar Reddy

The Dalits have been discriminated by those upper castes who were at the helm of affairs. It is only after a couple of decades of independence, that they were encouraged to use their constitutional rights. But then, they were denied any job opportunities in the private sector that was gaining strength over a period of time. Meanwhile, the demand for private reservation attracted the attention of policymakers in several states and the Central government

21 July, 2010

Khairlanji Verdict Expose Our National Concern
On Violence Against Dalits
By Vidya Bhushan Rawat

Khairlanji's incident has proved that our courts have not yet sensitized to the Dalit cause

16 July, 2010

Kherlanji Verdict –What Next?
By Ravikiran Shinde

The Nagpur High Court bench's verdict on Kherlanji of diluting the 6 culprits' of death sentences given by Bhandara session court and refusal to accept it as caste based killings by removing the SC/ST Atrocity (PoA) act provisions proves one thing - There is no support for Dalits in any form. They incur Social Apathy, Police Apathy, Government Apathy, Media Apathy and now the Judicial Apathy

14 July, 2010

Counting Castes: Advantage Ruling Class
By Anand Teltumbde

Anand Teltumbde argues that counting caste can never benefit people; it benefits only the ruling classes

09 July, 2010

Dalit Woman Humiliated And Victimized
In Allahabad
By Vidya Bhushan Rawat

Her one eye is completely turned red at the moment as the upper caste goons threw slippers at her. The entire body bears the brunt of the brahmanical violence on July 3rd, 2010 at the Sheetalpur Tikari village under Tharwai police station in Allahabad. Her cloths were torn and the goons tried to pee on her mouth but the police kept her in the police station for 24 hours and try to deny anything like that happened

13 June, 2010

Who's Afraid Of Caste Census?
By Kancha Ilaiah

Let all castes — not just OBCs — be counted for strengthening our democratic system. I know that even mine is a blind-spot theory but it may have the effect of an antidote

11 June, 2010

Whither Dalit Politics?
By Neerja Dasani

Reflections on Dalit identity and politics in the context of a documentary film festival held in Chennai called 'Imaging Dalit Reality: Politics of Visual Representation'

24 May, 2010

Mr. Bachchan, Caste And Being An Indian First
By Joseph D'souza

According to Bollywood star Mr. Amitabh Bachchan being an Indian first means not to believe in caste. That could be one great definition of being an Indian first and putting India first. Yet when Mr. Bachchan told the census enumerators that he does not believe in caste and is an Indian first, did he unwittingly reveal the discomfiture the privileged castes feel in coming to terms with the caste issue in modern India?

10 May, 2010

Who Is Afraid Of Caste Census And Why?
By S.R.Darapuri I.P.S. (Retd)

Actually higher Castes are allergic to the Caste Census because it will expose their low numbers and the share of development and national wealth they have usurped at the cost of lower Castes. Their fear is further accentuated by the probable high number of OBCs who are bound to demand a greater share in services and benefits of development and national wealth. That is why higher Castes are afraid of Caste Census

10 May, 2010

Modi Vomits Caste Venom
By Dr. Anand Teltumbde

On 25 April 2010 Narendra Modi is reported to have observed while releasing his book Samajik Samrasata that Dalits were like mentally retarded children. Earlier, Modi had said that Valmiki community was involved in manual scavenging for a "spiritual experience"

07 May, 2010

Where Is Brahmeshwar Singh 'The Great'?
By Subhash Gatade

Myth of the Misuse of Laws meant for the protection of dalits and tribals

03 May, 2010

Manual Scavenging: Must Be Eradicated
Right Away
By Ram Puniyani

Manual Scavenging was officially supposed to have been banned in 1993 by the Government of India. Official lapses and apathy apart, the surveys by the activists working against this practice show that even now over 14 lakhs of scavengers are still suffering ignominy and nearly 95% of these workers are women

29 April, 2010

Interview: Iqbal Ahmad On Dalit-Muslim Unity
By Yoginder Sikand

Bangalore-based advocate Iqbal Ahmed Shariff is an activist associated with the Bahujan and Dalit-Muslim unity movements. Author of numerous books in Urdu, he was also the editor of the Urdu and Hindi Dalit Voice. In this interview he talks with Yoginder Sikand on a wide range of issues, including Dalit-Muslim unity and the problems of the Muslim leadership in India

25 April, 2010

Why No Dalit Personal Law?
By Prabhat Sharan

Recently in a seminar "Modernity, Tradition and Resistance in South Asia," organized by Mumbai University, during an informal talk, a radical sociologist, Dr. Neshat Quaiser from Jamia Millia Islamia Central University, raised a startling proposition and a query. Dr. Quaiser's proposition was that since Dalit community has always been outside the realm of Hindu fold and the Brahmanical structure, Dalits should have their own Personal Law since they have an independent identity

20 April, 2010

Pakistan's Dalits Demand Their Rights
By Zia Ur Rehman

Long accustomed to discrimination, Pakistan's Hindu Dalits are fighting a new form of harassment that is driving them from their ancestral villages in the Tharparkar District of Sindh. About 70 Dalit families have left to protest the growing incidence of kidnapping of their young women. The kidnapping typically leads to rape or forced conversion to Islam and marriage

15 April, 2010

Ambedkar's Idea Of A Humanist India
By Vidya Bhushan Rawat

Ambedkarism is an idea for all democratic struggle who are fighting for social justice and support equality, liberty and fraternity. Let the tribes of Ambedkarites grow and work for social change and human rights. Let it reach on every nook and corner of the country to develop it as 'Prabuddha Bharat', as Baba Saheb had visualized so that people do not pick up guns to counter any hegemony but arguments to demolish historical myths of the ruling elite. It is the right moment in our history and we have to accept the challenge and use Ambedkar's thought to develop counter culture of democracy, freedom and humanism

13 April, 2010

Mayawati's Mega Service To The Nation
By Anand Teltumbde

Every other move of Mayawati has shattered the sanitized sensibility of middle India and left it gasping for the expression. It invariably ended, "Oh, it is too much!" Whether it is her mega memorials or her rallies, her style evokes stunning responses of this kind. The point to ponder is whether, beyond her deliberately designed-for-Dalit demeanour, there is anything essentially novel or unique. The answer would be in definite negative. Mayawati is essentially the product of the system and she represents it in full measure albeit in her inimitable way. Insofar as it appears excessive, it only helps us to see the system in its naked form

11 April, 2010

Dimensions Of The Revolution Against Casteism
A Preliminary PROUT Synthesis

The UN Human Rights Commission in October 2009 declared casteism as a form of human rights abuse and has begun the process of criminalizing casteism. However, this will not end casteism in South Asia. The UN can only create a little pressure internationally. To annihilate casteism (jati pranasha), an internal revolution is required

18 March, 2010

Sree Narayana Guru, The Left, And Chitralekha
By Joe.M.S.

In spite of the cultural specificities of northern Kerala where these atrocities were perpetrated on Chitralekha, I think a general study of the impact of Srinaraynism on the whole of Kerala may be of some help to analyse the increasing backward caste arrogance on Dalits. This is particularly so as the discourse on the assumed efficacy of SriNarayana Guru's metier is invoked constantly by the civil society of Kerala, eternalising his importance in all spheres. So I think, a glance at the impact of his life and efforts can shed light on the of the constitution/ construction of modern Ezhava identity and the problems associated with it

17 February, 2010

Jayaram And Tamil: Some Scattered Thoughts
On The Anti-Black Mass Culture In Kerala
By Joe MS

The recent 'jest 'of film star Jayaram against the Tamil as black skinned , buffalo like and therefore less human has been taken as just a joke by the cultural scene of Kerala. Not only that sympathy was expressed for the poor victim that he is, inadvertently cracking an innocent joke and thereby exposing himself to the ire of 'violent' Tamil,even solidarity was expressed with the right to crack such jokes by the 'ordinary folks'. The latent ideological and cultural premises hidden behind this whole controversy needs to be enquired into to understand the reality

07 February, 2010

Three Idiots: A Film With A Message
By Dr. Shura Darapuri

The film "Three Idiots" is a great satire on the education system and the attitude of society. It tells us rote learning can be very harmful and why and how a casteistic eduactional system promotes it

19 January, 2010

Trade, Corporate Market And Indigenous People
By Goldy M. George

The Copenhagen drama is over. Nothing came out of it. It was predicted the same by many expert and many intellectuals, activists, professional experts kept a distance from this proscenium. But what is that concerns the ordinary people of this nation? How does market and market values related with people at large and particularly the Dalits, Adivasis and the exploited sections of Indian society? What is the correlation between trade, corporates, market and indigenous communities of this land who still have the noble quality of surviving on a minimum basis?

Dalit: Towards The Search For
Alternative Strategies
By Rajkumar

This paper argues for the need for some strategies that suits the emerging scenario in the given context of democratic space available in the Indian and the mass psychology. I try to portrait a frame of analysis for this argument which needs further debate and refinement at various circles and level

11 January, 2010

"Honouring Dalits With Blood"
By Pardeep Singh Attri

A look into the increase in the number of Khap Panchayat's illegal decrees, 'fatwas' against Dalits

04 January, 2010

Salute To Women Liberator - Savitribai Phule-
On Birthday, 3rd January
By Pardeep Singh Attri

It is indeed a measure of the ruthlessness of elite-controlled knowledge-production that a figure as important as Savitribai Phule fails to find any mention in the history of modernIndia. Her life and struggle deserves to be appreciated by a wider spectrum, and made known to non-Marathi people as well

01 January, 2010

1st January, 1818: 'The Battle Of Bhima Koregaon'
By Pardeep Singh Attri

January 1st 1818, when everyone around the world was busy in celebrating the 'new year', when everyone was in cheerful mood, but not for a small force of 500 untouchable soldiers were preparing them to for battleground. Who knows this battle is going to write future of 'Brahmin Peshwa Baji Rao-II'? It wasn't just another battle; it was a battle for self respect, esteem and against the supremacy of Manusmriti. This battle is important in history, as everyone know that after this battle rule of 'Peshwa Rao' ended

Tribal Rights
By Vidya Bhushan Rawat

I can only wish if the tribal had their own Kanshi Ram who could have made them emerge as an independent entity and not look for messiahs. Dalits in India salute Kanshiram for this political contribution that he has made them an entity where they can stand at their own in this democratic polity. Tribal need political leaders who can stand at their own and fight their battle at their own and not look for imported messiahs. Once they have this, they will win the democratic battle and their own survival as their political class will not remain unaccountable as it seems today

28 December, 2009

Salute To The Indefatigable Spirit Of Struggle Of
Subedar Jasram
By Vidya Bhushan Rawat

Struggle of Subedar Jasram to get justice for over 150 landless Dalit families in Shaheed Udham Singh Nagar

22 December, 2009

Bhagat Singh On Dalit Question
By Ashok Yadav

Bhagat Singh's article 'Achoot Samasya' (The Untouchability Problem) is very important because we get glimpses of his revolutionary thoughts on this basic problem of Indian society. Now when in the post-mandal phase caste and dalit questions have acquired paramount importance in socio-political discourse it has become relevant to understand his thoughts on this question

17 December, 2009

Kerala's So Called Dalit Terror: How A Dalit Minister
Turns Against His Own Community
By B.R.P Bhaskar

Inquiries have revealed that Balan, who is himself a Dalit, turned down the proposal for a visit to Thoduve by a team headed by the chief minister, saying it was impractical. He termed the proposal for rehabilitation of the colony residents also as impractical. He effectively killed the proposal for an impartial inquiry into the police conduct by referred it to the DGP

16 December, 2009

Udit Raj's Fast For Reservation In Private Sector
By Vidya Bhushan Rawat

Udit Raj on fast unto death against non implementation of reservation in private sector

14 December, 2009

Savarna Terror Erupts In Kerala
By J Devika

Dalits are on the receiving end in Kerala, be it from the police, sangh parivar or the so called saviours of the downtrodden, Communist Party of India (Marxists)

10 December, 2009

How Long Casteism?
By Garda Ghista

The Times of India on December 7 reported that Dalits in Gujarat are banned from Hindu temples. Yet, they are Hindu, isn't it? If they are banned from their own Hindu temples, then why on earth should they remain Hindus? Better they become Buddhist, Christian or Muslim. Tragically, even by converting to one of these other religions, they remain Dalits. We have here in India such a thing as Dalit Christians and upper caste Christians. Is it not mad? If I tell this to friends back in America, their jaws will drop in disbelief

08 December, 2009

The Legacy Of Criminal Tribes Act
In The Present Context
By Goldy M. George

How long the criminal tribes or denotified tribes are supposed to face the brute inhuman demeanour of the state and society? Do they have any rights of claiming to be citizens of this free nation? It is time to find answers to these persisting questions; or one has to turn to be a fatalist and keep dreaming of the day when everything would be fine automatically

05 December, 2009

Concepts Of Reservation
By Ashok Yadav

The creamy layer concept is nothing but a ploy to protect upper caste hegemony in job and education. It is not without reason that the BJP and the Congress like forces support the creamy layer concept. The democratic forces of India have yet to realise the importance of reservation in job and education to the SC/ST/OBC in their struggle for democratising the Indian polity

29 November, 2009

The Hindu: The Insensitivity Of A Sensitive Paper
By Vidya Bhushan Rawat

In a November 27th write up by Praveen Swamy on Mumbai's horrific incidents under headline ' where style has trumped substance' has unnecessarily compared the issue of scavengers with police men

28 November, 2009

Uncivil Society, Apathetic Administration
Fact Finding Report issued by Nagrik Adhikar Manch and Yuva Samvad

The situation in the Gadarwara Sub Division of District.Narsinghpur (Madhya Pradesh) has been in a state of constant flux for the 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

22 November, 2009

Encountering Ambedkar In Hungary
By Pardeep Attri

The Romas, a discriminated minority in Hungary, turn to Ambedkar and Buddhism in their quest for dignity and equality. Pardeep Attri journeys to Sajókaza and Budapest to find out how the Dalits and Romas connect

20 November, 2009

Ambedkar's Lost Boys?
By Ajit Sahi

A dalit organisation in Kerala is accused of terrorist links

16 November, 2009

Feminism And Dalit Women In India
By Cynthia Stephen

Thus, Dalit women are slowly attempting to come to grips with their invisibility in the discourse, and are beginning not just to speak out, but also to theorise and build wider solidarities so as to earn the place, hitherto denied, under the sun

14 November, 2009

Understanding Existential Castes
Through Atrocity Metrics
By Anand Teltumbde

Brief of the paper "Understanding Existential Castes through Atrocity Metrics" presented at the seminar Caste in Contemporary India, Columbia University on 16 October 2009

19 October, 2009

UN Anti-Caste Charter: Annihilation Of Caste
By Ram Puniyani

Today sixty years after Independence and coming into being of Indian Constitution, the prevalence of untouchability and caste practices are a matter of shame for us. It is time we intensify our own efforts to eradicate it and join the global efforts to end this carry over from our past

14 October, 2009

Is It Not Time For The Minorities
To Become The Majority?
By Dr.K.Vidyasagar Reddy

Since the majority-Lower castes are found oppressed socially and otherwise at the hands of Upper castes, they wish to break the chains of Hinduism only to join the religious minorities of Islam, Christianity, Sikhism, Buddhism and Jainism as a larger entity. Since the idea is based on apprehensions of the marginalised communities, its implementation would certainly alter the social composition of the majority and minority notions. Ultimately, this larger entity would make them majority for political purpose that would ensure political power over a period of time

12 October, 2009

The Pointing Finger Of Babasaheb Ambedkar
By Dr. Shah Alam Khan

I am sure if he was alive today Ambedkar would have been pained to see the contemptible misuse of money in building parks and statues. Mayawati too needs to learn from this message of salvation and social elevation. Political power is temporary, social elevation permanent. Statues can be a way to display social arrival and arrogance but surely it would be better if the same money is used for genuine emancipation of the most depressed sections of the Indian society

08 October, 2009

Caste And Land : Message From
Chengara And Khagaria
By Vidya Bhushan Rawat

Both the Bihar and Kerala experience shows how the governments which are in power have used particular ideological formulations to build their own political empire and how they manipulate people's sentiments. Such stories are emerging from everywhere and they will always happen as long as the movements are not democratic and their leaders embedded with a particular formulation dictate their fancies to the people. The condition of both the Dalits and Adivasis remain a matter of concern in all these states whether they come to power in the name of social justice or Marxism

19 August, 2009

Dalits And The Arts As An Intrument Of Repression
By Gauthama Siddharthan

If only we become aware of these evil designs in Art and Literary forms, identify them and understand their layers of covert interpretations and connotations and raise against these, taking all necessary initiatives to expose and destroy them we would be able to save ourselves and our suffering brethren from the cruel and bitter cultural onslaught that has been going on from time immemorial. Only then we can emerge as an emancipated and liberated wholesome human race

18 August, 2009

(De)Meritized Reservation
By Goldy M. George

Howsoever, unsatisfactory the results of the implementation may be, the importance of reservations from the Dalit viewpoint cannot be overemphasized. As could be evidenced by the organized private sector, where it would be difficult to find a Dalit employee

17 August, 2009

Rethinking The Dalit Muslim Movement
By Khalid Anis Ansari

All in all, the crux of the argument submitted here is that Pasmanda Movement (PM) needs to grow beyond quota politics and rethink its abnegation of the social/cultural/economic aspects of the movement. Along with its present accent on democratisation of the state it would do well to also consider the more far-reaching issue of the democratisation of society at large. PM needs to engage in a balancing act between the political and social. This will create the much desired synergy necessary for launching the libratory promise of PM on track

22 July, 2009

Rape As An Instrument Of Politics
By Vidya Bhushan Rawat

What Rita Bahuguna said was not an outburst but a continuous assumption of our patriarchical political thought that does not want to address the root cause but use the incident for political purposes

17 July, 2009

Mayawati's Idolization And The Questing Of
Dalit Emancipation
By S.R.Darapuri

The emancipation of dalits can be achieved not by installation of statues but by working out a Dalit development agenda and implementing it honestly. Instead of spending crores on the statues, establishing educational institutions, hospital, libraries and useful institutions in the name of Dalit icons will be a true honour and memorial to them

13 June, 2009

Caste And Democracy In India
By Vidya Bhushan Rawat

Only a modern democratic theory with republican ideas as envisioned by Dr Ambedkar can be their true emancipator otherwise, caste based identities are threatening basic Dalit unity in the country and it is fast becoming a self defeating exercise

28 May, 2009

Fire At Vienna Exposes Ugly Realities Of
Caste Discrimination In Punjab
By Vidya Bhushan Rawat

Punjab is burning. The Dalits are at the street. The government is seeking peace and every one is amused why the Dalits have taken to the street. Some are amused as why attack on Sant Niranjan Dass, head of Dera Guru Ravidas Sachkhand Balan and death of Sant Ramanand could spark such violent protest in Punjab. Unfortunately, they forget to understand the first question itself as why such Deras face attack by the fundamentalist Sikh groups. Is it because these Deras have provided a glimpse of hope and identity to a massive Dalit population in Punjab? Is it also not true that these Deras are also giving the upper caste Sikhs a run for their money and power?

Identity And Religious Conversion
By Tomichan Matheikal

Put an end to the discriminatory caste system. This would engender a sense of respectability among the adivasis and the lower castes. Then there would be no need for religious conversion as a means of attaining respectability. Give economic independence to the adivasis and the lower castes. This would put an end to the Maoist violence as well as the charm held out by poverty to Christian missionaries

02 April, 2009

Hypocrisy Of Brahminical And Mainstream
Feminist Movements
By Surendra Gopinath Rote

Mainstream feminist movement could focus on the livelihood issues of women. However, the point is not to feed the stomach only but it is question of self respect, dignity and of equal status which all denied by caste system. My question still stands there those feminist who worships Rama, Krishna, Shiva and Ganesh how could they become the emancipatory force for Dalit women or even for mainstream women?

04 March, 2009

Dalits In 'Hindu Rashtra'
By Subhash Gatade

All over Gujarat one finds thousands and thousands of boards put at prominent places by one of the affiliates of the Sangh Parivar that 'you are entering this or that locality of Hindu Rashtra' which is completely illegal and an open proclamation of 'secession' from the rest of the society

18 February, 2009

Rethinking Pasmanda Movement
By Khalid Anis Ansari

Pasmanda, a word of Persian origin, literally means 'those who have fallen behind', 'broken' or 'oppressed'. For our purposes here it refers to the 'dalit' and 'backward' caste Indian Muslims which constitute, according to most estimates, 85% of Muslim population and about 10% of India's population

07 February, 2009

Reservation In Faculty Recruitment,
Viva 'Academic Untouchability'?
By Subhash Gatade

The return of 'academic untouchability' with due sanction of the parliament and the further legitimisation it would provide to the 'merit' versus 'quota' debate need to be questioned and challenged uncompromisingly

http://www.countercurrents.org/dalit-rawat090805.htm

Palash Biswas
Pl Read:
http://nandigramunited-banga.blogspot.com/

Persondata
Name	Sasmal, Birendranath
Alternative names
Short description
Date of birth	26 October 1881
Place of birth	Contai, Midnapore District, India
Date of death	1934
Place of death	West Bengal, India

Persondata
Name	Mandal, Jogendra Nath
Alternative names
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Date of birth
Place of birth
Date of death
Place of death

Hits

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Zia clarifies his timing of declaration of independence

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Partition

Partition of India - refugees displaced by the partition

Sunday, January 16, 2011

SC OBC Minority VOTE Bank on TOPMOST PRIOSITY as Mamata unveils Metro network plan for Kolkata!

1 May 2009 ... Sheetal Markam (Commander -in -Chief, Gondwana Mukti Sena, India) ...Communication Address : Sheetal Markam Gondwana Vikas Mandal, ...

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- 3 visits - 8 Jan

7 Apr 2009 ... [Earlier Printed in half yearly journal "Scientists for Social Change", edited bySheetal Markam, Commander in Chief Gondwana Mukti Sena, ...

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Sheetal Markam, Commander -in -Chief, Gondwana Mukti Sena, India ... Communication Address : Sheetal Markam Gondwana Vikas Mandal, 233 Sant Tukdoji Nagar, ...

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19 Dec 2010 ... Sheetal Markam Commander -in -Chief Gondwana Mukti Sena India ...Communication Address : Sheetal Markam Gondwana Vikas Mandal 233 Sant ...

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23 Oct 2010 ... the glorification of Brahaminical Rule in which we are INDULGED ..... 6 Nov 2009... of Bengal and Scientific Manusmriti Rule which Joshi ...

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The Marxists are the most dangerous Elements of the Brahaminical Hegemony as it is proved in SCIENTIFIC Manusmriti Rule in Bengal for Three and half Decades ...

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... Buddhism and the History of Aboriginal Indigenous Rule, everything Anti Brahaminical ...Bengali Brahaminical Spiritualism as the Soul of Hindu Nation! ...

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24 Dec 2010 ... Topography of TERROR, Anglo Saxon Brahaminical Bengal Replicates NAZI Germany! Indian Holocaust My Father`s Life and Time Bengal captured by ...

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28 Feb 2010 ... I discussed the Hindu Mahasabha role and role of Bengali Brahmins in ...introduced Bharat Tirth Express trains to sustain the Manusmriti Rule. ... And it is the most SCIENTIFIC Brahaminical Zionist Methodology of Mind ...

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17 Oct 2010 ... But the Brahaminical literary world in Bengal would NEVER Recognise this ...the INDIGENOUS and aboriginal communities did rule Bengal. ...

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1 Mar 2010 ... Realignment of Zionist Brahaminical Forces with Resurgence of Hindutva! ...Even the communist government in West Bengal thought nothing of ...

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The Marxists are the most dangerous Elements of the Brahaminical Hegemony as it is proved in SCIENTIFIC Manusmriti Rule in Bengal for Three and half Decades ...

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Bengal Represented by the Brahaminical Goddess Reincarnated and her Culture ...... He, however, does not rule out speculative interest behind the initial ...