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Remembering Mata Ramabai Ambedkar


रमाबाई अम्बेडकर

जालिमों से लड़ती भीम की रमाबाई थी
मजलूमों को बढ़ के जो,आँचल उढ़ाई थी
जाति धर्म चक्की में पिसते अवाम को
दलदल में डूबते समाज को बचाई थी

एक-एक पैसे से,भीम को पढ़ाई थी
मेहनत मजदूरी से जो भी जुटाई थीं
गोबर इकट्ठा बना कण्डी के उपले
बज़ारों में बेच कैसे घर को चलाई थी

अमेरिका से लंदन,बैरिस्टर से डाक्टर
हौसला हर मोड़ पर रमाई बढ़ाई थी
भूखे पेट बच्चे कुपोषित ही मर गये
जब रोटी न पैसा न घर में दवाई थी

तड़पते मरते गये गोद में यूं लाल सभी
खुशी की उम्मीदों संग कैसी जुदाई थी
भूखी प्यासी वो बीमार कई रात रही
माँ ने लोगों के लिये खुद को मिटाई थी

रमा की आँसू में भीम विदेशों में बहते थे
मगर इस तूफान में भी कश्ती चलाई थी
विद्वान हो महान भीम रामू न भूल सके
तन और मन से जो उनकी सगाई थी

खून व पसीने से सींचती थी क्यारियाँ
हँसते चमन की कली जो मुरझाई थी
एक तरफ फूले सावित्री थे साथ लड़े
“बागी” भीम साथ वैसे मेरी रमाई थी.

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Read also – 26th May (1935) in Dalit History – Death anniversary of Mata Ramabai Ambedkar

आज हमारी महिलाओ (चाहे वे किसी भी धर्म या जाति समुदाय से हो) को उन पर गर्व होना चाहिए कि किन परिस्थितियों में उन्होंने बाबा साहेब का मनोबल बडाये रखा और उनका साथ देती रही। खुद अपना जीवन कष्ट में बिताये रखा और बाबा साहेब की मदद करती रही।
आज अगर भारत की महिलाए आज़ाद है तो उसका श्रेय सिर्फ और सिर्फ माता रमाबाई को जाता है।

हमारा फ़र्ज़ है उनको जानने का।

Watch – 

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Filed under Dalit, Dalit History, Dr B R Ambedkar, Mata Ramabai Ambedkar, Poems, Today in Dalit History

What is the caste of your food?


Brahmins have infected everything from foods to cricket, everything has its own caste. Here are some of the pictures showing caste in the food items. What is the caste of your food? Let me know in the comments or if you have any other photo, send me at drbrambedkarbooks@gmail.com

Check also – Caste on a Chennai Supermarket Shelf

Watch also – Caste on the Menu card documentary.

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Prepared by Brahmins. Flavored with 5000 years of discrimination!

Check also – Caste Discrimination in Jobs at Private Sector. What is the caste of your company?

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Read also – What Brahmin Scriptures Say about Beef Eating? #EatBeef

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Filed under Caste Discrimination, Casteism, Dalit, Dr B R Ambedkar, Equal Rights

Why being Non-Casteist isn’t just enough! 


Last week, I asked on Twitter that are you Non-casteist or Anti-casteism? (Non-Casteist = Don’t discriminate Anti-Casteism = Want whole caste system end)

I was overwhelmed by the response. 939 people voted with 30% saying they are non-castiest and rest 70% saying they want whole caste system to end. This result can be biased as most of my Twitter followers are from Dalit community so they want whole caste system to end. Maybe, same was represented in the poll results.

Now, the question is is being non-casteist just enough? 30% non-casteist, do they feel comfortable with discrimination happening to others? Following are the usual responses that I hear from most of the upper castes –

I don’t discriminate.

I won’t discriminate.

I never discriminated.

I am not casteist.

I can’t discriminate.

… and the list goes on and on.

Why even after 2000 years this caste based discrimination is there? Maybe because people in power tend to turn blind eye on caste discrimination. Because they are non-casteist (maybe) not anti-casteist.

Even if you are non-casteist, Dalits are still being discriminated, Dalits are still being raped, killed etc. It is not enough that you are non-casteist. You turning blind eye (being non-casteist) to caste discrimination is not going to change anything in society, Dalits will still be killed, discriminated. Most of Indians don’t get angry seeing caste discrimination; it has become a part of people’s lives in India and till we won’t get angry seeing caste discrimination, there won’t be any change in the society. Get angry and fight against caste based discrimination.

If we want any change, we need to stop being non-casteist to anti-casteism.

What you guys think? Let me know in the comments.

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5th February in Dalit History – Dr. Ambedkar introduced Hindu Code bill in the Parliament, Hindu leaders opposed it


5 February 1951: Hindu Code bill was introduced in the Parliament

Following India’s independence Jawaharlal Nehru entrusted his first Law Minister Dr. Ambedkar, who belonged to the Scheduled Caste Federation, with the task of codifying the Hindu personal law as the first step towards a uniform civil code. Dr. Ambedkar formed a committee with himself as its chairperson. The other members were K Y Bhandarkar. G R Rajagopal of the Ministry of Law and S V Gupte of the Bombay Bar. The committee made only minor revisions to the draft that was presented to the Consituent Assembly in 1947 before Independence. But even before the bill could be put up to the Constituent Assembly (Legislative) some vocal sections of Hindu public opinion raised the bogey ‘Hinduism in danger’. Dr. Ambedkar and his team, however, was undaunted and continued with their efforts with all seriousness and presented the draft bill to Nehru’s cabinet, which unanimously approved it.  Emboldened by this exercise, on 5 February 1951 he introduced the bill to the Parliament. But to his utter surprise, many Hindu members, including some who had approved it in the cabinet earlier, now resisted it. Sardar Patel as the home minister and the Deputy Prime Minister, Syama Prasad Mookerjee as the industry minister who belonged to the Hindu Mahasabha, and Pandit Madan Mohan Malviya, a tradionalist Congressman, strongly opposed the bill. Pattabhi Sitaramayya, the Congress president, also opposed it, particularly keeping in view its negative impacts on Hindu votes in the election of 1951-52. Mookerjee said it would ’shatter the magnificent structure of Hindu culture and stultify a dynamic and catholic way of life that had wonderfully adapted itself to the changes for centuries’. Even women belonging to the Hindu Mahasabha came to the forefront to oppose the bill. Already a year ago, in a long letter to President Rajendra Prasad, Janakibai Joshi, the President of the All India Hindu Women’s Conference that belonged to the Hindu Mahasabha, had written on 4 February 1950 that any move to replace the concept of Hindu marriage as sacrament by making it contractual would destroy the entire family system of the Hindus. ‘The Hindu family should be taken as a unit and fragmentation of the property should not be allowed so as to go away to other family through daughter’.

Check also – 5th February (1988) in Dalit History – Remembering Dalits’ fight to get publish Babasaheb Ambedkar’s Books

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5th February (1988) in Dalit History – Remembering Dalits’ fight to get publish Babasaheb Ambedkar’s Books


5 February 1988: Massive counter demonstration of Dalits to pin the Government of Maharashtra to publish the “Riddles in Hinduism”

With the death centenary of Mahatma Jyotiba Phule and the birth centenary ofDr. Babasaheb Ambedkar due in 1990-91, the state government of Maharashtra had begun the project of publishing the complete works of both.  As part of this project, it brought out a volume that contained Dr. Ambedkar’s hitherto unpublished work, “Riddles in Hinduism” (volume no 4) in October 1987. In this, he made a rational and dispassionate analysis, from the standpoint of social justice, of the life stories of Hindu deities. The work also had a section (appendix 1) which was called “the Riddle of Ram and Krishna”.

Get Dr. Ambedkar’s books  – [PDF] Writings & Sppeches of Dr. Babasaheb Ambedkar

30OEB_AMBEDKAR_JPG_1443196eThe Shiv Sena party in Mahatashtra pounced on “Riddles”, branded it as an intolerable insult to Hindu religion and Hindu deities and demanded a ban on its publication.  It held a huge demonstration in Mumbai on 15 January 1988 and began disturbances all over the state, abusing Dr. Ambedkar and widening caste-communal divisions.  It was only after an even larger counter-demonstration by all Dalit groups that was led by Prakash Ambedkar (grandson of Dr. Amebdkar) on 5 February 1988 that the publication could further proceed with a note from Government that it does not concur with the views expressed in the chapter on Ram and Krishna.

It is worthy to note that as per Nanak Chand Rattu, Dr. Ambedkar had planned to write a separate book on “Riddle of Rama and Krishna”.  Compilation of material under different headings in the form of rough notes, written in small note books and loose sheets, some typed extracts, markings and references put together in file covers and paper bags, under different headings, indicated his ambition to bring out the following books one after the other – (i) Buddha and His Dhamma, (ii) Buddha and Karl Marx, (iii) Revolution and Counter-revolution in Ancient India, (iv) Riddles in Hinduism, (v) Riddle of Rama and Krishna, (vi) Riddle of Trimurti and (vii) Riddle of Woman.

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Caste on a Chennai Supermarket Shelf


Wonder if they will soon start asking for caste certificate to buy these products!

Check also – Watch – ‘Caste on the Menu Card’ documentary

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Documentary – Bant Singh : The Warrior


Bant Singh

Bant Singh

Bant Singh2

Bant Singh is a lower caste Mazhabi, Sikh labourer and singer from the Jhabhar village in Mansa district, Punjab, India, who has emerged as an agricultural labour activist, fighting against the power of the landowner. Described by Amit Sengupta as “an icon of Dalit resistance he has been active in organizing poor, agricultural workers, activism that continues despite a 2006 attack that cost him both of his lower arms and his left leg.”

After his minor daughter was raped by some powerful men in 2000, he dared take them to court, an unusual occurrence when a Dalit is raped by a non-Dalit, braving threats of violence and attempted bribes. The trial culminated in life sentences for three of the culprits in 2004, “the first time that a Dalit from the region who had complained against upper-caste violence had managed to secure a conviction.”

On the evening of 7 January 2006 Bant Singh was returning home through some wheat fields. He had just been campaigning for a national agricultural labour rally to be held in Andhra Pradesh in January. He was suddenly waylaid by a gang of seven men, suspected to be sent by Jaswant and Niranjan Singh, the current and former headmen of his village who have links with the Indian National Congress party. One of them brandished a revolver to prevent any resistance while the other six set upon him with iron rods and axes beating him to pulp.

He was left for dead, and a phone call was made to Beant Singh, a leading man in Jhabhar, to pick up the dead body. However, Bant Singh was alive, though barely.

Source – Wikipedia and Chords of Justice

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भीम दोहे


भीम दोहे
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नीच समझ जिस भीम को, देते सब दुत्कार |
कलम उठाकर हाथ में, कर गये देश सुधार ||१||

जांत-पांत के भेद की, तोड़ी हर दीवार |
बहुजन हित में भीम ने, वार दिया परिवार ||२||

पानी-मंदिर दूर थे, मुश्किल कलम-किताब |
दांव लगा जब भीम का, कर दिया सब हिसाब ||३||

ऊँचेपन की होड़ में, नीचे झुका पहाड़ |
कदम पड़े जब भीम के, हो गया शुद्ध महाड़ ||४||

पारस ढूँढें भीम को, आँख बहाये नीर |
पढे-लिखे हैं सैंकड़ों, नही भीम सा वीर ||५||

दिल में सब जिंदा रखे, बुद्ध, फुले व कबीर |
छोड़ वेद-पुराण सभी, भीम हुए बलवीर ||६||

झूठ और पाखंड की, सहमी हर दुकान |
भेदभाव से जो परे, रच दिया संविधान ||७||

रोटी-कपड़ा-मकान का, दिया हमें अधिकार |
पूज रहे तुम देवता, भूल गये उपकार ||८||

भेदभाव का विष दिया, सबने कहा अछूत |
जग सारा ये मानता, था वो सच्चा सपूत ||९||

भीम तब दिन-रात जगे, दिया मान-सम्मान |
लाज रखो अब मिशन की,अर्पित कर दो जान ||१०||

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विद्यार्थी चाहे, तो इन दोहों का विद्यालय कार्यक्रमों में सस्वर वाचन कर सकते हैं |

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