The Journey to continue: Ambedkar Times completes 11th years

"Nature, Humans and Freedom"
Prem Kumar Chumber Editor-In-Chief: www.ambedkartimes.com

We take pride in entering 12th year of our regular publication of Ambedkar Times. This all has become possible with the uninterrupted support of our supporters, contributors, readers and well-wishers. As we all aware of that the whole world has been passing through an unimaginable crisis for the last few days. The malady had originated at Wuhan in China and quickly engulfed the entire planet sending shivers down the spine in everyone. The malady - Covid19 - is still to be bridled as there has not been any universally recognized curable mechanism against its deadly infection. Corona causalities do not respect any man made and socially constructed caste, class, creed, gender, and cultural boundaries. Cartographic boundaries did not halt its onward journey.

Upper caste, rich, 1st world etc. failed to distinguish themselves from lower caste, poor and 3rd world binaries amidst its silent invasion. Nature's fury teaches us an unforgettable lesson of keeping ourselves united if we want to live happily and to face any contingency, which defy all types of binaries. Freedom is indivisible. So is the burden of oppressive social divisions.

Nature teaches us that our (of the entire humanity) fate is common: our sorrows and pleasures are also common. Then why we inclose ourselves in discriminatory caste/faith boundaries? Can one's being belonging to a particular caste/class/faith save her/him from the Corona virus? If we want to face boldly the onslaught of nature, we need to get ourselves free from oppressive social boundaries. If Corona has been making us physically weak and sick (in some cases even dead), social discrimination kills us mentally and makes us unfit to face boldly the fury of the nature!! Let us leave behind caste binaries and unite together to empower humanity. This could be a true way to achieve real freedom!

Posted at www.ambedkartimes.com on March 15, 2020

AMBEDKAR TIMES Forum REMEMBERS SAHIB SHRI KANSHI RAM ON HIS DEATTH ANNIVERSARY Remembering Sahib Shri Kanshi Ram Ji in Contemporary Times Prem K. Chumber Editor-In-Chief: www.ambedkartimes.com  & www.deshdoaba.com

Dalit Chetna has its roots in the sufferings of its progenitors who never tired in making efforts to wake up their people/Samaj. The beginning was made in a more systematic manner during the life time of revered Jyotirao Phule who with the support of his bold life partner revered Savitri Bai Phule made stringent efforts to educate the lowest of the low while equating education with the milk of Lioness that whosoever drink it will roar like a lion. The flame of this struggle was taken up soon after by Periyar E.V. Ramasamy who founded Justice Party to struggle for long lost Dalit human rights during colonial India.

Babasaheb Dr B. R. Ambedkar became the legitimate heir of Phule-Periyar tradition of the generation of Dalit consciousness and took the same to new heights, never witnessed before since the beginning of the raising of voice against social exclusion and justice in the discourses by Tathagat Buddha. Babasaheb Dr Ambedkar remained on the platform of Dalit struggle from the time of his first publication on Genesis of Caste in 1916 till his last breath on December 6, 1956. From 1956 till 1972 Dalits in India experimented with his conversion formula to get rid of untouchability and getting organized under Dalit political parties (Independent Labour Party, Scheduled Castes Federation, Republican Party of India) to fight back social segregation, political marginalization and economic peripheralisation. Conversion somehow could not succeed in throwing off the debris of untouchability even from the confines of their newly embraced religions. The experience with the distinct Dalit political parties also remained quite disheartening as at different electoral intervals Scheduled Castes failed to register victory. Reservation in the legislature both at state and national levels encouraged opportunists from within the rank and file of the low castes to get played in the hands of the upper castes masters in the mainstream political parties to be ready to come forward to defeat their counterparts from the Dalit political parties. That is why Babasaheb used to say that on the reserved seats deaf and dumb low castes are picked up by the shrewd mainstream political party bosses to defeat the genuine Dalit candidates from the Dalit Political Parties. This was the outcome of the failure of Communal Award hard earned by Babasaheb Dr Ambedkar.

A new wave came with the arrival of Sahib Shri Kanshi Ram Ji on the political scene of the Dalit Politics in India as well as with the birth of Dalit Panther movement in Maharashtra in the early 1970. It was also the time of the revival of Ad Dharam movement in Punjab by Mr. Mangu Ram, the namesake of Babu Mangu Ram Mugowalia, who after long stay in England came to stay put in Jalandhar to work for the upliftment of the Dalit Samaj. Sahib Shri Kanshi Ram Ji also made sincere efforts to stir new consciousness in the minds of Dalit people in Punjab while referring to the various achievements of the glorious Ad Dharam movement. Sahib Shri Kanshi Ram Ji, in fact, had successfully been able to  inject a new energy and passion among the Scheduled castes, especially of Punjab and Uttar Pradesh, by bringing them together on the platform of BAMCEF, DS4 (Dalit Shoshit Samaj Sangarsh Samiti) and Bahujan Samaj Party. He was of the firm opinion that political power is the key to all locks of Dalit empowerment. He wanted to strengthen his own people and Samaj who had been taken for a free ride during centuries.

What Sahib Shri Kanshi Ji said and done for the Dalit Samaj has once again being realized by his followers and scholars of Dalit studies that the current times need him and his style of politics more strongly for the emancipation and empowerment of the Scheduled castes people.
Ambedkar Times (www.ambedkartimes.com) and Desh Doaba (www.deshdoaba.com) forum pay floral tributes to the fond memory and momentous work that Sahib Shri Kanshi Ram Ji had done for his people and Samaj on his anniversary!!

Prem K. Chumber
Editor-in-Chief www.ambedkartimes.com
Posted at www.ambedkartimes.com on October 9, 2019

Remembering Babu Mangu Ram Mugowalia: 
The Founder of Ad Dharm Movement of Punjab
Prem K. Chumber 
Editor-In-Chief: www.ambedkartimes.com 
Ambedkar Times (English) & Desh Doaba (Punjabi) weekly newspapers

Babu Mangu Ram Mugowalia Ji left this terrestrial world on April 22, 1980. He was one of the few pioneers of Dalit struggle who took head on against the oppressive caste system and never look behind once they took the first step towards Dalit liberation and its empowerment. He was working for his livelihood and struggling for the liberation of his motherland as a part of the Gadhar movement in US at the same time when Babasaheb Dr B.R Ambedkar was studying for higher qualifications on a fellowship from Maharaja of Baroda and preparing himself for a larger struggle against the system of caste and untouchability back home in his country.
When Babu Mangu Ram Mugowalia returned to his home town in 1925 he saw that his social setup did not change at all and it was staring into his eyes with poisonous fangs of caste-based oppression. It was the time that the Adi movements were building up in South India and in some parts of North of the country too. By that time Babasaheb Dr. B.R Ambedkar had also initiated himself into preparing himself for his lifelong struggle for the annihilation of caste from the Indian society.
In Punjab, Babu Mangu Ram Mugowalia took his Ad Dharm movement to the door steps of his people and built a formidable grassroots Dalit movement leading to social consciousness among the so-called lowest of the low castes people of the hierarchical society. A time came when Babu Mangu Ram Ji Mugowalia extended his full support to the struggle of Babasaheb Dr B.R Ambedkar Ji during his tirade against M.K. Gandhi's opposition to the demand of Communal Award for the Scheduled Castes during London Round Table Conferences and later on after the grant of the his fast unto death by against it.
Dr Ambedkar and Babu Mangu Ram Mugowalia remained thoroughly involved in their respective struggles for Dalit emancipation and empowerment till their last breath and let behind them a rich legacy of Dalit consciousness and struggle. Babu Mangu Ram Mugowalia lived almost two and a half decades more after the passing away of Babasaheb Dr B.R Ambedkar Ji on December 6, 1956. He came forward once again to re-led the Ad Dharm movement started by his namesake Mr. Mangu Ram Jaspal in the 1970s. He gave his people their forgotten heroes, Sants, cultural heritage and separate religion (Ad Dharm). Under his able leadership the SCs of Punjab contested twice the Provincial elections before Independence and won almost all the reserved 8 seats for the SCs.

AMBEDKAR TIMES GROUP REMEMBERS SAHIB SHRI KANSHI RAM ON HIS 85th BIRTH ANNIVERSARY Sahib Kanshi Ram and Dalit Emancipation Prem K. Chumber Editor-In-Chief: www.ambedkartimes.com  & www.deshdoaba.com

It is matter of great privilege and honor to share with the contributors, supporters, readers, and the sympathizers of the “Ambedkar Times” (English Weekly) that this small initiative being formally taken on March 15, 2009 has successfully completed ten years of continuance service in the memory of Sahib Shri Kanshi Ram Ji – founder President of BAMCEF, DS4 and Bahujan Samaj Party (BSP). It was dedicated to him and his mission for the emancipation and empowerment of the downtrodden. After reading the most valuable writings of Bodhi Sattva Bharat Ratan Babasaheb Dr. Bhimrao Ramji Ambedkar, Sahib Shri Kanshi Ram Ji renounced the family life and devoted his entire time and energy till his last breath for the uplift of the Bahujan Samaj. The Ambedkar Times (Weekly Newspaper) has been named after the name of the messiah of the downtrodden, chief-architect of the constitution of Independent India, world reputed Social Scientist and the first Minister of Law of independent India - Bodhi Sattva Bharat Ratan Babasaheb Dr. Bhimrao Ramji Ambedkar - to keep ourselves reminded of our immense social debut to him and the moral duty to do our best towards keeping the mission alive and sanguinely going on.

Once again, it is matter of great pleasure to put on records for me that we are grateful to all our supporters, well-wishers, sympathizers, contributors and esteemed readers for immensely helping me in keeping this initiative alive against all odds. I am confident that with the support of all of you, “Ambedkar Times” will keep on serving the community with its bold, transparent and socially valuable inputs. 

Posted at www.ambedkartimes.com March 15, 2019

Babu Mangu Ram Mugowalia Ji
and the Birth of Dalit Movement in Punjab
Prem K. Chumber Editor-In-Chief: Ambedkartimes.com

Punjab has the distinction of being the only state in India where caste based social exclusion was diluted because of the long spell of Muslin rule on the one hand and the most appealing egalitarian philosophy of Sikh faith and its grassroots impact on transformation of the life of downtrodden, on the other. However, caste and its resultant social negativities never ceased to torment the major section of the society. Caste discriminations in Punjab were/are more material in nature than social as in other parts of India. Prejudice takes precedence over pollution in Punjab. However, absence of pollution does not mean that Brahminism social order is alien to it. On the contrary, it thrives under new structures of social subordination entrenched in material deprivation of Dalits in the state. Material depravation of the downtrodden in the state was reinforced by the customary laws of Razat-Namaas and the Punjab Land Alienation Act of 1900.  Along with many other non-agricultural castes, Scheduled Castes people were historically deprived the right to own land. This restriction made them absolutely landless. It was because of this legal restriction that when Babu Mangu Ram Mugowalia Ji after his return to Punjab from USA asked his father to buy some land to evade social oppressions at the hands of landlords that he came to know that social subordination of the Scheduled Castes people was also rooted in the law of the land. This has led him to organize his fellow beings to form a movement for the emancipation and empowerment of downtrodden what eventually termed as Ad Dharm Movement. This movement was the first of its kind that became suddenly popular because of its grassroots appeals. Babu Mangu Ram Mugowalia Ji devoted his entire life for the cause of total transformation of his country and the socio-economic and political uplift of his people who were relegated to the periphery since centuries. He exhorted his people to come over a common platform to challenge the forces that subjugated the Dalits. He waged a long battle and finally able to unite many communities among the Scheduled Castes to work for their upward social mobility. Scheduled Castes of Punjab, particularly of the Doaba region, consider him the pioneer of Dalit movement in the state that played a leading role in strengthening the mission of Dr B. R. Ambedkar not only in Punjab but in the whole of the country. www.ambedkartimes.com congratulates all its contributors, readers, and well-wishers on this auspicious occasion on the birth anniversary of Babu Mangu Ram Mugowalia Ji.

TRIBUTE TO BHARAT RATTAN BABASAHEB DR. BHIMRAO RAMJI AMBEDKAR "Ambedkar Times" & "Desh Doaba" pay its glowing tribute to Bharat Rattan Babasaheb Dr. Bhimrao Ramji Ambedkar on his 61st Prinirvan Divas. "Ambedkar Times” & “Desh Doaba” Prem K. Chumber Editor-In-Chief: Ambedkartimes.com

Babasaheb Dr B.R. Ambedkar devoted his whole life to eradicate social injustice and annihilate insidious system of caste from the social structure of Indian society. He adopted legal and constitutional way for achieving his societal goals. Acquiring education and dissemination of information and knowledge among his people made him famous not only in India but also in whole world.  He is now known as one of few most adorable scholars in the world. His contribution to Social Democracy is seminal. Liberty, Equality and Fraternity constitute the core of Social Democracy. He was of the firm opinion that without establishing Social Democracy at the base the Political Democracy remains surfacial. In order to make liberty, equality and fraternity as the cardinal principles of Social Democracy, Babasaheb Dr Ambedkar enshrined them in the Constitution of Independent India, of which he was the Chief-Architect. The constitution is a living document of ever evolving democracy in India. It guarantees special provisions for the distributive justice under the state affirmative action for the social emancipation and economic and political empowerment of downtrodden. In fact, the very inclusion of special provision for the uplift of the Scheduled Castes and Scheduled Tribes and OBCs in the Constitution laid the foundations of social democracy in Independent India. It is for this reason that the grassroots support for the maintenance of the constitution remained as a most vigilant guard against the dilution of its social democracy contents. It is for such a brilliant contributions towards the deepening of social democracy in India that Babasaheb Dr B.R. Ambedkar is known world wide in the image of Construction in one hand and symbol of raised finger of the other hand for the coming up of the downtrodden in Independent India. Ambedkartimes.Com pays floral tributes to Bodhisattva Bharat Ratan Babasaheb Dr. Bhimrao Ramji Ambedkar on his Prinirvan Divas. 
Posted at www.ambedkartimes.com on December 6, 2017

BABASAHEB DR. B.R. AMBEDKAR, BUDDHISM AND DALIT EMANCIPATION Prem K. Chumber Editor-in-Chief: www.ambedkartimes.com

Babasaheb Dr. B. R. Ambedkar converted to Buddhism at the historic public ceremony in Nagpur on October 14, 1956. The decision to embrace Buddhism by Dr. Ambedkar was not at all a sudden attempt. It took him more than two decades (from Yeola Conference, October 13, 1935, where he took the vow that ‘even though I am a Hindu born, I will not die a Hindu’, to the historic Nagpur conversion ceremony, October 14, 1956, the day he embraced Buddhism with thousands of his followers) to translate his vow for conversion into reality. He decided to embrace Buddhism after thoroughly exhausting all possible ways of reforming Hinduism from within and exploring the possibility of conversion to Christianity, Sikhism, and Islam for overcoming the oppressive structures of Brahminical social order (BSO) in India. Converting to Buddhism, in fact, was a unique and meticulously calculated move. It was a unique move in the sense that though there have been many instances of individual conversions to Buddhism, the real credit for systematically organizing collective conversion to Buddhism on a mass scale in India, beyond doubt, goes to Dr. Ambedkar. The historic conversion ceremony at Nagpur assumed further importance with the publication of The Buddha and his Dhamma shortly after the demise of Babasaheb on December 6, 1956.

Dr. Ambedkar discovered in conversion to Buddhism the most desired and reliable way of overcoming the centuries-old system of social exclusion. According to Babasaheb, the central thesis of the Buddhist philosophy revolves around two major problems: the first problem was that there was suffering in the world and the second was how to remove this suffering and make mankind happy. Since caste and caste based social exclusion dehumanizes the Dalits, Babasaheb underlined the urgency of caste annihilation. It is in this context that conversion to Buddhism becomes meaningful. Another aspect that underlines the importance of conversion to Buddhism encourages strategic alliance between the non-Brahminical/Shudras/Bahujan Samaj/artisans and the Dalit/Ati Shudras sections of the Indian society and calls for their united front against the oppressive and hegemonic structures of Brahminical social order. Forging unity among the victims of the ‘varna order’ in turn aimed at reclaiming India on the basis of the neo-Buddhist identity. The very fact that Dr. Ambedkar founded three political parties (the Independent Labour Party, All India Scheduled Castes Federation and the Republican Party of India), and the leading role that he played in drafting the Constitution of independent India, vindicated his active involvement in the polity and society of the country even after denouncing Hinduism publicly in1935 and later on embracing Buddhism in 1956.

Babasaheb Dr. Ambedkar used to emphasize on the application of scientific approach to solve the question of caste and social exclusion. His movement also became very popular in Punjab. He visited Punjab thrice. It was during his last visit in October 27-29, 1951 that he spoke at length to his people in Punjab about his approach and ways of Dalit empowerment. He delivered speeches at Jalandhar, Ludhiana and Patiala and also addressed the students of D.A.V. College Jalandhar. Though the people of Punjab were well impressed by his great movement but they could not follow him so closely in relation to conversion to Buddhism. Late D. C. Ahir, a renowned Ambedkarite Buddhist and world reputed scholar of Buddhism, was of the opinion that due to deep faith of Scheduled Castes population of Punjab, especially of the Doaba region, in the teachings and spirituality of Saheb Shri Guru Ravidass Ji, Buddhism could not become so popular in this state. Another possible reason behind the deep popularity of the teachings of Saheb Shri Guru Ravidass in Punjab could be the concerted efforts of Babu Mangu Ram Mugowalia and the mass appeal of his famous Ad Dharm movement. The popularity of Ad Dharm can be known from the fact that some of the scholars of late started advocating that the principles of “Ad Dharm” are also followed in Buddhism.
(Posted at www.ambedkartimes.com on October 14, 2017 )

AMBEDKAR TIMES GROUP REMEMBERS SAHIB SHRI KANSHI RAM ON HIS DEATTH ANNIVERSARY Sahib Kanshi Ram and Dalit Emancipation Prem K. Chumber Editor-In-Chief: www.ambedkartimes.com  & www.deshdoaba.com

Sahib Kanshi Ram devoted his life for the eradication of caste from the domestic structures of Indian socio-religious realm. The sole aim his life-long struggle was to facilitate the Bahujan Samaj to acquire power through the medium of ballot. He was a firm believer in the nonviolent power of democracy that he inherited from the teachings of Babasaheb Dr B.R Ambedkar. A chance reading of one of the numerous valuable writings of Dr. Ambedkar transformed his vision and he did not only prefer to live unmarried but also renounced his family life once for all. After he plunged into social struggle for the acquisition of political power for his people he did not look back at all toward his home in village Khauspur in Rupnagar district of Punjab. He did all this for helping his people to stand on their own feet to get rid of centuries' old slavery and blind faith in the chaturvarna system of social hierarchy, which deny them their bare minimum human rights. He ingrained among his people that the political power is the only key to Dalit emancipation and empowerment in the real sense of the term. 

Sahib Kanshi Ram Ji was an innovative thinker and a charismatic mass leader who coined new political vocabulary for the mobilization of downtrodden. The slogans he chiseled adroitly caught the imagination of all and sundry throughout the length and breadth of India. He told his people unless and until they formed their own social and political organizations, no upper caste political party will allow them to come to rule India. And he was confident that given the 85 percent strength of Bahujan, if the latter joined hands no one in the world can stop them reach Delhi. His untiring efforts and firm faith in his people brought success though in some parts of the country. But as far as awareness among the Bahujan is concerned his was a great success. Ambedkar Times and Desh Doaba weekly newspaper pays sincere tributes to Sahib Shri Kanshi Ram Ji on his 11th death anniversary and solemnly resolve to continue struggling following into his footsteps.  Posted at www.ambedkartimes.com on October 9, 2017

Long live Indian Democracy Prem K. Chumber  Editor-in-Chief: Ambedkar Times & Desh Doaba

Freedom of expression is the soul of democracy. Any country which fails to protect and guarantee freedom of press and unrestricted expression of the opinions of its citizens fails to claims any credibility on account of its being a democratic governance system. It is known to all students of Indian freedom struggle that its central concern to begin with the emergence of Bengal renaissance was the demand for freedom of the press. Raja Ram Mohan Roy, the father of modern Indian political thought, was perhaps the first one to raise this demand for the freedom of India. In independent India, the freedom of the press and free expression was denied during the emergency. For that the Indian National Congress had to pay very heavily. Since then no Indian government could dare to gag the freedom of the press. But over the last few years, some partisan groups for reasons best known to them have been indulging in extreme form of violence to stifle the rational and anti-communal stance of some of the pro-democracy journalists who were courageously challenging the fundamentalist and obscurantalist forces that are hell went on destroying the multicultural texture of one of the oldest and largest democracies in the world - India. Dabholkar, Pansare, Kulburgi and now Gauri all of them who used to articulate boldly the rational and secular contents of the rich democratic and multicultural values across the religions, regions and languages of the vast socio-religious and culturally variegated Indian democracy, were brutally killed by fascists and communally rabid fundamentalist forces for never to be achieved their ugly goal of Saffron India. The real identity of India lies in its inclusive social order where the persecuted ethnic groups from different parts of the world, as reiterated by Swami Vivekananda Ji on 9/11, 1893 in the United States of America, were not only welcomed happily but also allowed to flourish as they wish to.

Babasaheb Dr. B.R. Ambedkar's brilliant articulations on social democracy giving life to equality, liberty, fraternity sum up the essence of the theory and praxis of democracy. He often referred to the need of inculcating the values and principles of social cohesiveness among the diverse sections of the Indian society. One who will try to put an end to such a rich and deeply cultivated culture of multicultural and communitarian tradition would face the combined might of all the egalitarian and democratic forces of the all-inclusive Indian society. Long live the multicultural and communitarian social tradition of the rich social democratic set up of India and its illustrious record of continuous electoral processes since independence. Down with anti-Indian democratic and communal-facists forces. Posted at www.ambedkartimes.com on September 11, 2017

United States of America:  A Vision of Freedom and Dream of Prosperity Prem K. Chumber Editor-In-Chief: Ambedkartimes.com

4th of July embodies a vision of freedom and dream of prosperity. Every person in the world irrespective of her/his religion, class, creed and faith aspires to make the USA his home! S/he feels embolden while getting associated with this great nation - an abode of liberty, equality fraternity - of opportunities and dignity.  The USA instills faith and courage to come forward to live and let live with love and peace with one- self and the rest of the humanities. Since the end of World War II, it has not looked back to reconstruct peaceful order in the world and help attain freedom of thought, liberty and equality everywhere on the globe. Name any continent, region or a country where the USA has not left its mark of encouragement and initiatives for realizing ones dream and aspirations. One of the largest and oldest democratic countries in the world, the USA has always shown its greatest interest in allowing free flow of ideas and letting people live the way they want to be. It has remained first in all fields of human activities, be it science, technology, art, and sports. What led it to achieve all this is perhaps the freedom of thought and action guaranteed by its constitution and effective governance system. Ambedkartimes.com takes a lot of pride on this auspicious day of freedom and independence.
Posted at www.ambedkartimes.com on July 4, 2017

BABU MANGU RAM MUGGOWALIA AND DALIT IDENTITY IN PUNJAB Prem Kumar Chumber Editor-In-Chief: Ambedkar Times & Desh Doaba

Babu Mangu Ram Muggowalia founded Ad Dharm movement for the emancipation and empowerment of his people. He organized all the ex-untouchable castes falling under the then category of the Depressed Classes in Punjab and reminded them of their rich heritage. He told them how they were reduced into worse than slaves in their own land by the alien Aryans who brought with them their sick social system called caste and oppressed them with the whip of untouchability. He told his people that for them the real battle is the battle against the Chaturvarna system of Brahminical Hinduism. He reiterated that Scheduled Castes are neither Hindu nor Sikh. They are also neither Muslim nor Christian. They are the original inhabitants of this ancient land called Bharat (he called it Hind). Their real religion (Ad Dharm) was much older than Hinduism, Buddhism, Christianity, Islam and Sikhism. All these religion are born after Ad Dharm, the real religion of the original inhabitants of India. He said that the Hindus did not only subjugate them but also made their religion oblivious; and thus made the ex-untouchables their slaves. He said that real freedom for the indigenous people will be to liberate themselves not only from the British rulers but also from Brahmanism.
He struggled hard to convince British rulers to include Ad Dharm in the Census list of 1931 as a separate religion of the Depressed Classes in Punjab in 1931. A great victory of the Dalits indeed! Babu Mangu Ram Mugowalia became the pioneer of seeking political power as a key to all the problems of the community. In 1937, his Ad Dharm won 7 out of all the 8 reserved seats in Punjab. He also stood like a rock with Dr. Ambedkar in his tirade against caste annihilation at the national level. During Dr. Ambedkar's fight with Gandhi at the Roundtable Conferences in London (1930-32), Babu Mangu Ram Mugowalia sent telegrams in support of the former as the leader of the untouchables in India against Gandhi. In 1946, Babu Mangu Ram Mugowalia was elected to the Punjab Legislative Assembly from Hoshiarpur.

EDUCATION, SELF-RESPECT AND SOCIAL JUSTICE Prem K. Chumber Editor-in-Chief: Ambedkar Times

Babasaheb Dr. B.R Ambedkar used to lay special emphasis on the agency of education for the emancipation and empowerment of downtrodden. So much so that he coined a emancipatory slogan with education at the beginning of the Bhim mantra "Educate, Agitate, Organize." What Babasaheb Dr. B.R Ambedkar was/continues to be and what he had been able to achieve in his life-long mission of Dalit Empowerment is all due to his world reputed stature based on his brilliant academic achievements which still are hard to match not only in comparison to his own people but also with his counterparts among the so-called upper castes across the length and breadth of the country. Again, it was his world towering record of academic excellence combined with his life long commitment towards the annihilation of caste from the soil of Indian social set-up that brought him in the forefront of the queues of the most celebrated personalities of our time. 

Babasaheb Dr. B.R Ambedkar was of the firm view that the first lesson to march on the road of social transformation could be to learn how to inculcate the quality of self-respect among the socially excluded millions of our countrymen contemptuously called Untouchables. The quality of self-respect in turn relies on the faculty of critical knowledge based on sound education meant for self-illumination and overall awareness of ones surroundings. Education in ancient and medieval Hindu society was restricted to those who were born in the upper three higher Varna. Fourth Varna of Shudras and the fifth/Avarna of Ati-Shudras were denied the facility of education because of their low birth. The denial of education had also led to lack of self-respect among the lower-castes that further transformed them into docile servants of those who monopolized the power structures of the society. Babasaheb Dr. B.R Ambedkar wanted to overcome this vicious circle of degradation based on the shrewdly designed system of denial of education to the downtrodden.

Education leads to self-respect that further in a logical sequence of the emancipatory mantra of "Educate, Agitate, Organize" creates the conditions for the realization of the higher goal of social justice. That is what ‘Educate’ is meant for in the slogan. It means to be aware of ones life conditions and the overall surrounding social set-up. Such a versatile knowledge will stir self-introspection within and creates an urge for an organization of the like-minded fellow beings to transform the unequal social structure into an egalitarian order. Ambedkartimes.com congratulates its esteemed readers, contributors and supporters on the auspicious day of 14th April, the Birth Day of Bodhisattva Babasaheb Bharat Rattan Dr. Bhimrao Ramji Ambedkar.

The Journey to continue: Ambedkar Times completes eight years
PAYING BACK TO SOCIETY: AMBEDKAR TIMES
Prem K. Chumber
Editor-in-Chief: Ambedkar Times

It is matter of great privilege and honor to share with the contributors, supporters, readers, and the sympathizers of the Ambedkar Times (English Weekly) that this small initiative being formally taken on March 15, 2009 has successfully completed eight years of continuance service in the memory of Sahib Shri Kanshi Ram Ji – founder President of BAMCEF, DS4 and Baujan Samaj Party (BSP). It was dedicated to him and his mission for the emancipation and empowerment of the downtrodden. After reading the most valuable writings of Bodhi Sattva Bharat Ratan Babasaheb Dr. Bhimrao Ramji Ambedkar, Sahib Shri Kanshi Ram Ji renounced the family life and devoted his entire time and energy till his last breath for the uplift of the Baujan Samaj. The Ambedkar Times (Weekly Newspaper) has been named after the name of the messiah of the downtrodden, chief-architect of the constitution of Independent India, world reputed Social Scientist and the first Minister of Law of independent India - Bodhi Sattva Bharat Ratan Babasaheb Dr. Bhimrao Ramji Ambedkar - to keep ourselves reminded of our immense social debut to him and the moral duty to do our best towards keeping the mission alive and sanguinely going on.

Once again, it is matter of great pleasure to put on records for me that we are grateful to all our supporters, well-wishers, sympathizers, contributors and esteemed readers for immensely helping me in keeping this initiative alive against all odds. I am confident that with the support of all of you, “Ambedkar Times” will keep on serving the community with its bold, transparent and socially valuable inputs.

Best Regards,
Prem K. Chumber Editor-in-Chief: www.ambedkartimes.com

“AMBEDKAR TIMES” AND “DESH DOABA” FONDLY REMEMBERS SH. C.L. CHUMBER

Adara “Ambedkar Times” and “Desh Doaba” fondly remembers Sh. C.L. Chumber, former Punjab Government Welfare Officer, founder editor of “Kaumi Udarian”, Souvenir of the life and Contributions of Babu Mangu Ram Mugowalia Ji, a social activist and bold journalist on his first Barsi (anniversary), who passed away silently on February 6, 2016 at his sweet home in native town Jalandhar City (Punjab). His memories will remain all times with us. It was he who advised us to designate our Punjabi Weekly as “Desh Doaba”. He never hesitated to raise his voice with echo of truth as and when the situation demanded. He wanted passionately that our Samaj (Society) should walk into the footsteps of Babasaheb Dr. B.R Ambedkar, Babu Mangu Ram Mugowalia and Sahib Shri Kanshi Ram Ji to fulfill their mission of building a castles society where our people should live at par with rest of the society enjoying equality and dignity. We proudly reproduce the tribute to Sh. C.L. Chumber by respected Dr. Sahib Professor Ronki Ram Ji posted at www.ambedkartimes.com on February 8, 2016.

Prem K. Chumber
Please read more in "Desh Doaba" weekly newspaper February 8, 2017

Guru Ravidass Ji Maharaj, whose 640th birth anniversary is being celebrated throughout the world, was a great saint/Guru of medieval Bhakti movement of North India. He belonged to the lowest of the low castes in India whose touch used to be considered polluting to the Savarnas. He opened a frontal attack against the system of Untouchability. He rejected the tradition of Brahmin mediator to reach the Supreme Being. He also said that one need not to hide his caste or leave his low profession to reach God. He became a model for his fellow beings to overcome the hierarchical barriers of Brahminical Social Order and to establish Begumpura - a state without fear and sorrows. Guru Ravidass elevated the status of the labour by emphasizing on the fact that honest labour is empowering. He completely rejected the concept of living on charity or miraculous wealth obtained by Paras.

      By defeating the famous Kashi Pundits in a formally organized Shastrartha, Guru Ravidass proved that merit is not the fiefdom of so called upper castes alone. Every body is capable of worshipping Him. The fourfold division of Hindu society is a big lie and a trick to make and keep a large section of the Indian society under the cruelty and control of the few in the name of purity-pollution principle made by the so-called Brahmins. It is against this very system of religiously sanctified social differentiation that Guru Ravidass envisioned establishing a state where there would be no place for untouchability and social oppression.

      For the social transformation of the society, Guru Ravidass laid emphasis on labour, compassion, virtue, prohibition of alcohol and all bad deeds. He also reiterated on the urgent need of remembering the formless God whom he addressed by varied names. Some scholars are of the view that Guru Ravidass did not form an organization nor he launched any consistent and systematic agitation against the system of untouchability. This is true. But to raise a loud voice at his times was no less than a clarion call to dismantle the unjust system of Brahminical social order. It is also true that the path told by him has become the beacon light for the Dalit movement in the country and abroad.

“AMBEDKAR TIMES” AND “DESH DOABA”
FONDLY REMEMBERS SH. C.L. CHUMBER

Adara “Ambedkar Times” and “Desh Doaba” fondly remembers Sh. C.L. Chumber, former Punjab Government Welfare Officer, founder editor of “Kaumi Udarian”, Souvenir of the life and Contributions of Babu Mangu Ram Mugowalia Ji, a social activist and bold journalist on his first Barsi (anniversary), who passed away silently on February 6, 2016 at his sweet home in native town Jalandhar City (Punjab). His memories will remain all times with us. It was he who advised us to designate our Punjabi Weekly as “Desh Doaba”. He never hesitated to raise his voice with echo of truth as and when the situation demanded. He wanted passionately that our Samaj (Society) should walk into the footsteps of Babasaheb Dr. B.R Ambedkar, Babu Mangu Ram Mugowalia and Sahib Shri Kanshi Ram Ji to fulfill their mission of building a castles society where our people should live at par with rest of the society enjoying equality and dignity. We proudly reproduce the tribute to Sh. C.L. Chumber by respected Dr. Sahib Professor Ronki Ram Ji posted at www.ambedkartimes.com on February 8, 2016.

Prem K. Chumber
Please read more in "Desh Doaba" weekly newspaper Feb 8, 2017

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EDUCATION, SOCIAL TRANSFORMATION AND EMPOWERMENT
Prem K. Chumber
Editor-In-Chief: Ambedkar Times

Babasaheb Dr. B. R. Ambedkar laid stress on ‘Educate, Agitate, Organise’ for the liberation of the Scheduled Castes (SCs) of India. He knew very well that education could not only stir the notion of self-respect among the downtrodden but also encourage them to locate viable solutions to the age-old evil of caste system and Untouchability in India. Educated SCs would challenge their tormentors and refuse to accept oppressive social structures around them. In fact, it was education that imbibed the glaring spirit in him of getting rid of caste system (annihilating caste) from Indian society; the most sought after goal of his life time mission.

Babasaheb Dr. B.R. Ambedkar was confident that once the downtrodden get educated they would never sit idly. They would definitely agitate against the system of social injustice around them and eventually organise themselves to put an end to the same. He himself set the example through his life-long struggle for the annihilation of caste. His philosophy was simple that an educated Dalit would agitate against the all-round system of injustice around him and indulge in a struggle to overcome it. It is his self-agitation against the blind system Untouchability that would force him and his fellow-beings to get organise to commence a struggle. The central thesis of his philosophy was to know the system first so that it can empower the downtrodden to challenge social injustice rationally then to set the pace for a long struggle to put an end to age-old social evil of caste system and Untouchability.

After almost sixty eight years of India’s independence, is there available a viable system of education to SCs in India? Government rural school system has come to standstill. They have turned dysfunctional long ago. Those who can afford costly private school education have abandoned them, thus rendering them just into ‘Dalit schools’. This is an open fact that in Government rural schools majority of the students are from the SCs community. There are, of course, some other students belonging to OBC and upper caste communities but they too belonged to poor families. There is no denying a fact, however, that that majority of the SCs families belong to the poor and most poor strata of the society.

Given the dysfunctional status of Government rural schools, the basic factor of education to change the system of Untouchability as advocated by    Babasaheb Dr. B.R. Ambedkar has been pushed to side-line. It is not only depriving SCs of genuine education but also blocking their way to social transformation. So there is an urgent need to revamp the Government rural schools so that proper and useful education could be imparted to SCs students along with others who want to join such schools. In addition an effort should be made to introduce an intensive multi language course work to enable the students to understand the available material in different languages. Along with the existing subjects provisions should also be made prepare them for job oriented courses in higher education.    
(Posted on www.ambedkartimes.com) December 6, 2014 

Ambedkartimes.com and the so-called Upper Castes

Dear Readers,
Ambedkartimes.com received an e-mail seeking its opinion on the question of whether this World's fastest expanding web-site entertains reports, articles and essays written by scholars belonging to Non-Dalit or so called Upper Caste categories?

Let me (the editor of this site), clarify at the outset that <www.ambedkartimes.com> firmly believes in the philosophy and teachings of Bharat Rattan Babasaheb Dr. B. R. Ambedkar and aims at in its modest way to keep the caravan going on. Babasaheb had very clearly said that Brahmanism is a state of mind and an ideology rooted in Hindu Shastras. Brahmanism is not a person. A particular person who belongs to an Upper Caste but does not believe in the muck of the Hindu Shastras and is critical of its chaturvarna theory can not be tied with Brahmanism simply by virtue of the fact that he is born Upper Caste. Such thinking totally negates the very radical philosophy of Babasaheb Dr Ambedkar who clearly condemned any kind of discrimination based on birth/caste.

After the episode of Jat-Pat Todak Mandal of Lahore in 1936, Babasaheb Dr. Ambedkar decided that henceforth he would not go to any Caste Hindu organization but will welcome any one from the Upper Castes if he or she believes in Annihilation of the Caste system and agree with his philosophy of emancipation and empowerment of the Dalits.

Thus, Ambedkartimes.com is of the firm view that if any one, whosoever she/he may be, tries to distort the path of Babasaheb’s struggle and creates a wedge between the Dalits and the Dalit-sympatric scholars (who irrespective of their caste repose faith in the Philosophy and teachings of Dr. B.R. Ambedkar) is an enemy of the Dalits and the cause of the community.

<www.ambedkartimes.com> encourage and welcome scholars of Dalits as well as non-Dalit background to contribute their valuable writings that will enlighten the cause of the Dalits and further the on-going struggle both in India and elsewhere.

Further <www.ambedkartimes.com> does not discriminate simply on the basis of birth, rather it is duty bound to make all efforts for the elimination of this disastrous practice of Brahminical ideology that has made the life of Dalits a hell for centuries all together.

It also caution that we too should not fall victim to such nefarious designs of the Brahminical ideology and warns to be at guards so that Brahmanism should not enter the rank and files of the Ambedkarite struggle from the back door!
With Regards,
Prem K. Chumber
Editor
Amabedkartimes.com
(Reposted on www.ambedkartimes.com) December 2, 2014

BABASAHEB DR. B.R. AMBEDKAR,
POONA PACT AND THE CURRENT SITUATION

Babasaheb Dr. B. R. Ambedkar devoted his entire life for the emancipation and empowerment of the Scheduled Castes of India who for centuries have been compelled to live in deplorable situations. He tried different ways for this noble cause while setting the goal of annihilation of caste. First, he did his best to improve upon the situations through reforms within Hinduism. But soon, he realized that reforms within Hinduism will not work for the annihilation of caste because without caste the whole structure of Hinduism would come down like a house of cards and that would not be acceptable to its protagonists at all. Annihilation of caste at the first instance requires doing away with the Hindu Sastras (sacred scriptures/law books), which Hinduism would never agree to comply with. Thus the other way and rather the only way open to seek casteless social order was to say good bye to Hinduism and construct a new society under a different religion for the Ex-Untouchables. Dr. Ambedkar finally left Hinduism and established a new social-religious order popularly known as Navayan-Buddhism (Buddha and His Dhamma) where no one is subjected to any social discrimination based on accretive and primordial notions of caste and creed. In between, Dr. Ambedkar battled many struggles for the betterment of living conditions of the Scheduled Castes. Poona Pact was one of such major struggles.

It was through this historic Pact that Dr. Ambedkar got voice for his people in the provincial legislative structures in the form of certain fixed number of seats. That was 1932. A lot has changed now in 2014. State in India is fast withdrawing from its responsibilities towards the people. It firmly believes that market can save them from all the hardships they face. In other words neo-liberalism is being projected as the messiah of the Scheduled Castes. In such a changed scenario downtrodden has to rethink rather critically about the nature of struggle that they have to wage for the acquisition and protection of their rights. Quite interestingly, there is also fast emerging a viewpoint from within the academic circles of the Scheduled Castes which says that neo-liberal market economy offers lots of opportunities to the former untouchables who no-longer face any social exclusion in the aftermath of 1991 Globalizing India. This view-point also talks about Dalit billionaires and their own chambers of commerce.  What it forgets is that in the free market economy only those are welcome who have the capital to invest. And the capital in India used to be the prerogative of the upper castes only. Lower castes were deliberately kept out of reach of the capital by all possible means under the garb of a discriminatory and hegemonic religious social order. What about the millions of lower castes who do not have requisite capital to enter into the so-called non-discriminatory market economy in India. Would they be not discriminated in this new economic order? Neo-liberalism is no more different from capitalism. We must not forget that the two main enemies of the lower castes are, as cautioned by Babasaheb Dr. B. R. Ambedkar, Capitalism and Brahmanism. Both of them are once again busy in fashioning new permutations and calculations to keep their hold intact. Thus to face the realities of current situation in contemporary India, the teachings of Babasaheb Dr. B. R. Ambedkar are of utmost value as they have been ever.
Prem K. Chumber Editor-in Chief www.ambedkartimes.com
Posted on www.ambedkartimes.com September 24, 2014

BABASAHEB DR. B.R. AMBEDKAR,
POONA PACT AND THE CURRENT SITUATION

Babasaheb Dr. B. R. Ambedkar devoted his entire life for the emancipation and empowerment of the Scheduled Castes of India who for centuries have been compelled to live in deplorable situations. He tried different ways for this noble cause while setting the goal of annihilation of caste. First, he did his best to improve upon the situations through reforms within Hinduism. But soon, he realized that reforms within Hinduism will not work for the annihilation of caste because without caste the whole structure of Hinduism would come down like a house of cards and that would not be acceptable to its protagonists at all. Annihilation of caste at the first instance requires doing away with the Hindu Sastras (sacred scriptures/law books), which Hinduism would never agree to comply with. Thus the other way and rather the only way open to seek casteless social order was to say good bye to Hinduism and construct a new society under a different religion for the Ex-Untouchables. Dr. Ambedkar finally left Hinduism and established a new social-religious order popularly known as Navayan-Buddhism (Buddha and His Dhamma) where no one is subjected to any social discrimination based on accretive and primordial notions of caste and creed. In between, Dr. Ambedkar battled many struggles for the betterment of living conditions of the Scheduled Castes. Poona Pact was one of such major struggles.

It was through this historic Pact that Dr. Ambedkar got voice for his people in the provincial legislative structures in the form of certain fixed number of seats. That was 1932. A lot has changed now in 2014. State in India is fast withdrawing from its responsibilities towards the people. It firmly believes that market can save them from all the hardships they face. In other words neo-liberalism is being projected as the messiah of the Scheduled Castes. In such a changed scenario downtrodden has to rethink rather critically about the nature of struggle that they have to wage for the acquisition and protection of their rights. Quite interestingly, there is also fast emerging a viewpoint from within the academic circles of the Scheduled Castes which says that neo-liberal market economy offers lots of opportunities to the former untouchables who no-longer face any social exclusion in the aftermath of 1991 Globalizing India. This view-point also talks about Dalit billionaires and their own chambers of commerce.  What it forgets is that in the free market economy only those are welcome who have the capital to invest. And the capital in India used to be the prerogative of the upper castes only. Lower castes were deliberately kept out of reach of the capital by all possible means under the garb of a discriminatory and hegemonic religious social order. What about the millions of lower castes who do not have requisite capital to enter into the so-called non-discriminatory market economy in India. Would they be not discriminated in this new economic order? Neo-liberalism is no more different from capitalism. We must not forget that the two main enemies of the lower castes are, as cautioned by Babasaheb Dr. B. R. Ambedkar, Capitalism and Brahmanism. Both of them are once again busy in fashioning new permutations and calculations to keep their hold intact. Thus to face the realities of current situation in contemporary India, the teachings of Babasaheb Dr. B. R. Ambedkar are of utmost value as they have been ever.
Prem K. Chumber Editor-in Chiefwww.ambedkartimes.com
Posted on www.ambedkartimes.com September 24, 2014

THE NATION OF EQUALITY,
OPPORTUNITY AND FREEDOM

The American Declaration of Independence reiterated that all men are created equal; that they are endowed by their Creator with certain inalienable rights; that among these are life, liberty, and the pursuit of happiness. These are not mere words but the conscience of those who struggled and sacrificed for the birth of a new world of freedom, peace and opportunities where everyone would be equal and assured of dignified living. The American Declaration of Independence is a testimony of revolt against foreign rule and laid the foundations for human rights and the national sovereignty. The American Declaration of Independence was made after 15 months of the War of Independence. It brought to an end all political connection between the united colonies and the state of Great Britain. The delay in the Declaration was primarily due to the time factor that associated with the consensus maturation process among the fighting colonies over complete withdrawal from the British Empire. It was finally by June 10, 1776 a committee was set up under Jefferson to draft the Declaration and on 4 July 1776 the Declaration was approved and issued.   

The Declaration derives its strength from Lockeian philosophy that ‘government rested on a contract between government and governed and that, if the government failed to deliver the ends which had persuaded the people to enter that contract, it could be overturned. Jefferson spelt this out explicitly in the Declaration. Men had rights to life, liberty and the pursuit of happiness and that to secure these rights, governments are instituted among men, deriving their just powers from the consent of the governed; that whenever any form of government becomes destructive of these ends, it is the right of the people to alter or to abolish it, and to institute new government, laying its foundation on such principles, and organizing its powers in such form, as to them shall seem most likely to effect their safety and happiness’. The Declaration further emphasized rather on a more bold promise and moral value that ‘all men are created equal and have
inalienable rights to life, liberty, and the pursuit of happiness’. Although for many people such bold contents of the Declaration look as if they were a great rhetoric but the conscientious citizen of The United States of America have proved that this new nation of equality, freedom and happiness is in fact a reality that anyone can experience in person while walking on its vast lands.

Ambedkar Times wishes Happy 4th of July to all its worthy writers, contributors, readers, and well wishers.
Prem K. Chumber
Editor-In-Chief: Ambedkar Times
Posted www.ambedkartimes.com on July 4, 2014

Through his consistent efforts, people of Punjab became aware of their rights. They started recognizing their true position in the given circumstances which helped them shape their identity in a distinct way. Ad Dharm gave them their true Gurus, cultural symbols, prayers, organizations and religion, which they are very proud of. On this day, January 14, 2013, Ambedkartimes.com, Ambedkartimes.org, Deshdoaba.com and Ambedkar Times & Desh Doaba news papers fondly remember Babu Mangu Ram Ji Muggowalia Ji, the architect of distinct Punjabi Dalit identity.
Posted on www.ambedkartimes.com on Babu Mangu Ram Muggowalia's 127th birth anniversary, January 14, 2013

The recent ghastly killing of innocent junior school children in the United States of America sent shock waves all around the world. What made the tragedy even more horrendous was the non-criminal character of the gun-man who as allegedly told had no such past background. The only possible reason that might had triggered the dastardly act of such a large scale killing of school children below the age of ten could be the abnormal behavior on the part of the killer who was reported to have been pressed hard to pursue a career he was least interested into. But still to react in such an ultra-violent way was more than to do with a simple variable of delinquent behavior emanated from imposed career choice and not his own volition. The most possible other reason behind such an irresponsible and obnoxious violent act could have been the wide display and open celebration of violence on the internet, Hollywood and other forms of screen media. The easy availability of all sorts of Guns in the market makes the virtual wars on the small and big screen a reality in our so-called fast becoming immoral public life.

A free society is a society that allows every one to chart one’s own life the way one wants. But at the same time, while doing so one should not be allowed/encouraged to throw a boulder on the way of others willing to tread the same path of freely choosing and realizing one’s life goals. It seems that the problem is not that simple. It needs a deep analysis to find some possible answers to such a complex social phenomenon of public violence. We have to revisit our society, community and family; and to re-access the pros and cons of losing stable family ties and hankering after quick bucks to make life terribly rich overnight. For any nation to grow and ultimately survive in the face of tremendous challenges, as we all have been facing in the 21st century, what is most essential and urgently desired is to cultivate perseverance, tolerance, and non-violent approach as so candidly taught by a famous American civil-disobedience and great peace philosopher: Thoreau.

We should not do to others what we won’t like to be done to us. This should be the litmus test of our approach in our day-to day social dealings. We should also not like to force our failures over our society. Nor should we like to compensate our personal career failure through the forced realizations of our unfulfilled desires through our children - precisely because while doing so we would definitely be sowing the seeds of violence in our very family which in fact is the garden of our society and nation. We can serve our society and nation well and more honestly provided we adopt an open, transparent and peaceful approach first at our homes then to be followed at the larger societal and national level. A peaceful community of nations will steadily and slowly usher into a much desired and sought after global peace. We should not forget the tested universal principle of doing good to others: Charity Begins at Home!
Posted on www.ambedkartimes.com (December 29, 2012)

Parmjit Bhutta (Ex President of Shri Guru Ravidass Sabha Sacrament), Hans Raj Kajla, Rakesh Chander (Electrical Engineer), Tawinder Kazla, Dhyan Bagha, Rakesh Kumar Heer, Gurbax Bagha, Amar Baidwan with others of the Ad Dharmi/Ravidassia Community members of Greater Sacramento area of California, Balbir Singh Dhillon, President of the Gurdwara Sahib West Sacramento with others of the Sikh community members, Mr. Sharma with others the Hindu community members, Dr. Jasjit Singh with others of the Christian community members and Prem K. Chumber Editor-In-Chief “Ambedkar Times” & “Desh Doaba” news papers joined enthusiastically in the grand celebration of Dr Ami Bera’s entry into the US House of Representatives. A first generation Indian America, a California Democrat, a doctor, a teacher, and a dedicated leader in his community, Dr. Ami Bera has created history in getting elected to the United States Congress. He is the first Indian American physician to don this honor and only the third Indian American in the diasporic experience of the community to have the distinction of being elected to the US House of Representative. What added more prestige to his honor is that in one of California’s most hotly contested Congressional races he emerged victorious against the nine-term Republican incumbent Dane Lungren.

Born and brought up in La Palma city of the Southern California, Dr. Bera belonged an Indian family immigrated to US in 1950. Dr Bera is an alumnus of UC Irvine and had served as Associated Dean for Admission at the UC Davis School of Medicine and also as a Chief Medical Officer for the County of Sacramento. Married to Janine, his beautiful wife, the celebrated couple has one daughter. The Ravidassia community of Sacramento wishes Dr. Bera a brilliant success in his new endeavors as a Congressman of United States House of Representative.

Dr. Bera gave credit of his monumental victory to the engaging support he received from a wide spectrum of diversity and to his hardest working campaigning staff. He assured his constituency to work stridently for the rebuilding of US economy and empowerment of the middle class. Leaving behind the stances of most vituperative electoral campaign, Dr Bera showed his magnanimity in boldly appreciating the long record of public service rendered by his rival Congressman Lungren.

BABASAHEB DR. B.R. AMBEDKAR, BUDDHISM AND DALIT EMANCIPATION Prem K. Chumber Editor-in-Chief: www.ambedkartimes.com

BABASAHEB DR. B.R. AMBEDKAR, BUDDHISM AND DALIT EMANCIPATION

Prem K. Chumber Editor-in-Chief: www.ambedkartimes.com

Babasaheb Dr. B. R. Ambedkar converted to Buddhism at the historic public ceremony in Nagpur on October 14, 1956. The decision to embrace Buddhism by Dr. Ambedkar was not at all a sudden attempt. It took him more than two decades (from Yeola Conference, October 13, 1935, where he took the vow that ‘even though I am a Hindu born, I will not die a Hindu’, to the historic Nagpur conversion ceremony, October 14, 1956, the day he embraced Buddhism with thousands of his followers) to translate his vow for conversion into reality. He decided to embrace Buddhism after thoroughly exhausting all possible ways of reforming Hinduism from within and exploring the possibility of conversion to Christianity, Sikhism, and Islam for overcoming the oppressive structures of Brahminical social order (BSO) in India. Converting to Buddhism, in fact, was a unique and meticulously calculated move. It was a unique move in the sense that though there have been many instances of individual conversions to Buddhism, the real credit for systematically organizing collective conversion to Buddhism on a mass scale in India, beyond doubt, goes to Dr. Ambedkar. The historic conversion ceremony at Nagpur assumed further importance with the publication of The Buddha and his Dhamma shortly after the demise of Babasaheb on December 6, 1956.

Dr. Ambedkar discovered in conversion to Buddhism the most desired and reliable way of overcoming the centuries-old system of social exclusion. According to Babasaheb, the central thesis of the Buddhist philosophy revolves around two major problems: the first problem was that there was suffering in the world and the second was how to remove this suffering and make mankind happy. Since caste and caste based social exclusion dehumanizes the Dalits, Babasaheb underlined the urgency of caste annihilation. It is in this context that conversion to Buddhism becomes meaningful. Another aspect that underlines the importance of conversion to Buddhism encourages strategic alliance between the non-Brahminical/Shudras/Bahujan Samaj/artisans and the Dalit/Ati Shudras sections of the Indian society and calls for their united front against the oppressive and hegemonic structures of Brahminical social order. Forging unity among the victims of the ‘varna order’ in turn aimed at reclaiming India on the basis of the neo-Buddhist identity. The very fact that Dr. Ambedkar founded three political parties (the Independent Labour Party, All India Scheduled Castes Federation and the Republican Party of India), and the leading role that he played in drafting the Constitution of independent India, vindicated his active involvement in the polity and society of the country even after denouncing Hinduism publicly in1935 and later on embracing Buddhism in 1956.

Babasaheb Dr. Ambedkar used to emphasize on the application of scientific approach to solve the question of caste and social exclusion. His movement also became very popular in Punjab. He visited Punjab thrice. It was during his last visit in October 27-29, 1951 that he spoke at length to his people in Punjab about his approach and ways of Dalit empowerment. He delivered speeches at Jalandhar, Ludhiana and Patiala and also addressed the students of D.A.V. College Jalandhar. Though the people of Punjab were well impressed by his great movement but they could not follow him so closely in relation to conversion to Buddhism. Late D. C. Ahir, a renowned Ambedkarite Buddhist and world reputed scholar of Buddhism, was of the opinion that due to deep faith of Scheduled Castes population of Punjab, especially of the Doaba region, in the teachings and spirituality of Saheb Shri Guru Ravidass Ji, Buddhism could not become so popular in this state. Another possible reason behind the deep popularity of the teachings of Saheb Shri Guru Ravidass in Punjab could be the concerted efforts of Babu Mangu Ram Mugowalia and the mass appeal of his famous Ad Dharm movement. The popularity of Ad Dharm can be known from the fact that some of the scholars of late started advocating that the principles of “Ad Dharm” are also followed in Buddhism.
(Posted on www.ambedkartimes.com October 14, 2012 )

Bodhisattva Bharat Rattan Babasaheb Dr. Bhimrao Ramji Ambedkar is well known not only in India but the world over. Coinciding with the celebration of the 66th Independence Day on August 15, Dr. B.R. Ambedkar was declared the Greatest Indian since 1947 by a well conducted opinion poll organized by the CNN-IBN TV Channel in India. He was not only the chief architect of the Constitution of Independent India and the Messiah of the downtrodden, but also a great votary of democracy, constitutional methods of conflict resolution and forerunner of peace in the world, a great economist, legal luminary and over and above all a great humanist. His deep thoughts on the water management in India are yet to be harvested.

Another aspect of his great personality was that he never accepted defeat after stiff and continuous oppositions from all quarters of the mainstream in the then emerging electoral arena of the country before as well as after India’s independence. For him what was important was not the defeat or victory in the literally sense of the terms but the actual empowerment of the socially excluded sections of the society. It is because of for this reason that Dr. Ambedkar, quite often, used to say rather vehemently that for what use the Scheduled Castes legislators would be to their people if they were to sit mute and dumb in the parliament and state assemblies while just winning on the party tickets of the mainstream political parties and organizations in the reserved constituencies. What he really wanted to do with the reservation in the parliament was to deploy it for bringing political equality too in the asymmetrical domains of Indian social and economic life.

For the emergence of a true and genuine democracy in India, Dr. Ambedkar gave a clarion call for the ‘annihilation of caste’ through constitutional and democratic way. His emphasis on the total transformation of ‘public sphere’ in colonial and Independent India distinguished him from his contemporaries who were interested more in the political freedom of the country than the overall socio-economic transformation of the Indian society and economy. However, as far as Indian freedom struggle is concerned, the contributions of Dr. Ambedkar were second to none. Furthermore, he reiterated that the struggle for political freedom should be thoroughly embedded in the social democracy, which aimed at bringing social emancipation and empowerment of ex-untouchables while making their participation in the local structures of power equally active and significant. Thus, for Dr. Ambedkar the struggle for political freedom would not cease to exist with the historic mid-night celebrations at the Red Fort, it will continue rather uninterrupted until independent India achieves equality and fraternity, the two equally important components of the trinity mantra (liberty, equality and fraternity) to liberate the people from the thraldom of ignorance, slavery and poverty. It is in this context, that the social democratic vision of Dr. Ambedkar becomes central to his post independent political discourse and praxis in the country that also distinguished him from his contemporaries.
According to Babasaheb Dr. Ambedkar the roots of democracy are to be searched in the domain of social life. On the completion of the Draft Constitution (25 November 1949), Dr. Ambedkar sounded a grave warning in his famous address in the Constituent assembly:
On the 26th January 1950, we are going to enter into a life of contradictions. In politics we will have equality and in social and economic life we will have inequality. In politics we will be recognizing the principle of one man one vote and one vote one value. In our social and economic life, we shall, by reason of our social and economic structure, continue to deny the principle of one man one value. How long shall we continue to live this life of contradictions? How long shall we continue to deny equality in our social and economic life? If we continue to deny it for long, we will do so only by putting our political democracy in peril. We must remove this contradiction at the earliest possible or else those who suffer from inequality will blow up the structure of political democracy which this Assembly has so laboriously built up.

It is in the above context of the cited warning of Babasaheb Dr. Ambedkar that the current policy of inclusive growth in India needs to be implemented in its true spirit lest the new economic reforms further expand the gap between the governed and governing to the detrimental of the health of Indian democracy
(Posted on www.ambedkartimes.com September 21, 2012 )

The demand for social justice was also raised at various platforms during the freedom struggle movement in colonial India. Ad-Movements in North and South India, Justice Party in South India, Babu Mangu Ram Muggowalia from Punjab, Swami Achhuta Nand Ji from Uttar Pradesh, Baba Ghasi Das Ji from Madhya Pradesh, Sri Narayana Guru from Kerala raised a consistent campaign for the prevalence of social justice in the Indian society. Babu Mangu Ram Muggowalia presented a number of resolutions to the British Government for the removal of untouchability and special provisions for the inclusion of socially excluded sections of the society in the public realm of power and social domain.

Babu Mangu Ram Muggowalia joined hands with Bodhisattva Baba Saheb Dr. Bhimrao Ramji Ambedkar in his struggle for equal rights for the socially excluded people of India. When Baba Saheb Dr. Ambedkar spreaded its movement into the political agile lands of Punjab with the formation of Punjab chapter of Scheduled Castes Federation, there was a tremendous response from the grassroots. That was precisely the contributions of Ad Dharm movement which laid the foundation stone of social justice campaign in the state in the mid 1920s. But the irony of the matter is that even after more than six decades of India’s independence, Dalits in the country are still subjected to various types of atrocities and social discriminations. Though the Indian state, while making the optimum use of various anti untouchability clauses of the constitution, is doing its best to bridle the monster of caste, but still is more needed to be done at the social level where the people should come forward to internalize the values of liberty, equality and fraternity in order to realize the true sense of democracy and social justice.
(Posted on www.ambedkartimes.com August 15, 2012 )