Category Archives: Caste Discrimination

Brahmins and Beef Eating – What Dr. B. R. Ambedkar Said


(Excerpted from Chapters 11 to 14 of Dr. B.R. Ambedkar’s 1948 work The Untouchables: Who Were They and Why They Became Untouchables?)

The Census Returns [of 1910] show that the meat of the dead cow forms the chief item of food consumed by communities which are generally classified as untouchable communities. No Hindu community, however low, will touch cow’s flesh. On the other hand, there is no community which is really an Untouchable community which has not something to do with the dead cow. Some eat her flesh, some remove the skin, some manufacture articles out of her skin and bones.

From the survey of the Census Commissioner, it is well established that Untouchables eat beef. The question however is: Has beef-eating any relation to the origin of Untouchability? Or is it merely an incident in the economic life of the Untouchables? Can we say that the Broken Men to be treated as Untouchables because they ate beef? There need be no hesitation in returning an affirmative answer to this question. No other answer is consistent with facts as we know them.

The-Architect-Of-Modern-IndiaIn the first place, we have the fact that the Untouchables or the main communities which compose them eat the dead cow and those who eat the dead cow are tainted with untouchability and no others. The co-relation between untouchability and the use of the dead cow is so great and so close that the thesis that it is the root of untouchability seems to be incontrovertible. In the second place if there is anything that separates the Untouchables from the Hindus, it is beef-eating. Even a superficial view of the food taboos of the Hindus will show that there are two taboos regarding food which serve as dividing lines. There is one taboo against meat-eating. It divides Hindus into vegetarians and flesh eaters. There is another taboo which is against beef eating. It divides Hindus into those who eat cow’s flesh and those who do not. From the point of view of untouchability the first dividing line is of no importance. But the second is. For it completely marks off the Touchables from the Untouchables. The Touchables whether they are vegetarians or flesh-eaters are united in their objection to eat cow’s flesh. As against them stand the Untouchables who eat cow’s flesh without compunction and as a matter of course and habit.

In this context it is not far-fetched to suggest that those who have a nausea against beef-eating should treat those who eat beef as Untouchables.

There is really no necessity to enter upon any speculation as to whether beef-eating was or was not the principal reason for the rise of Untouchability. This new theory receives support from the Hindu Shastras. The Veda Vyas Smriti contains the following verse which specifies the communities which are included in the category of Antyajas and the reasons why they were so included

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

Generally speaking, the Smritikars never care to explain the why and the how of their dogmas. But this case is exception. For in this case, Veda Vyas does explain the cause of untouchability. The clause “as well as others who eat cow’s flesh” is very important. It shows that the Smritikars knew that the origin of untouchability is to be found in the eating of beef. The dictum of Veda Vyas must close the argument. It comes, so to say, straight from the horse’s mouth and what is important is that it is also rational for it accords with facts as we know them.

The new approach in the search for the origin of Untouchability has brought to the surface two sources of the origin of Untouchability. One is the general atmosphere of scorn and contempt spread by the Brahmins against those who were Buddhists and the second is the habit of beef-eating kept on by the Broken Men. As has been said the first circumstance could not be sufficient to account for stigma of Untouchability attaching itself to the Broken Men. For the scorn and contempt for Buddhists spread by the Brahmins was too general and affected all Buddhists and not merely the Broken Men. The reason why Broken Men only became Untouchables was because in addition to being Buddhists they retained their habit of beef-eating which gave additional ground for offence to the Brahmins to carry their new-found love and reverence to the cow to its logical conclusion. We may therefore conclude that the Broken Men were exposed to scorn and contempt on the ground that they were Buddhists, and the main cause of their Untouchability was beef-eating.

The theory of beef-eating as the cause of untouchability also gives rise to many questions. Critics are sure to ask: What is the cause of the nausea which the Hindus have against beef-eating? Were the Hindus always opposed to beef-eating? If not, why did they develop such a nausea against it? Were the Untouchables given to beef-eating from the very start? Why did they not give up beef-eating when it was abandoned by the Hindus? Were the Untouchables always Untouchables? If there was a time when the Untouchables were not Untouchables even though they ate beef why should beef-eating give rise to Untouchability at a later-stage? If the Hindus were eating beef, when did they give it up? If Untouchability is a reflex of the nausea of the Hindus against beef-eating, how long after the Hindus had given up beef-eating did Untouchability come into being?….

DID THE HINDUS NEVER EAT BEEF?

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

Continue reading

1 Comment

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

Dalits/Adivasis ignored in union budget 2015


226018_158150314334299_241024368_n

Also read - Dalits/Adivasis left out, ‘Sab ka Vikas’ only for corporates

11025808_10205090176207166_5758601639682198647_n

image

Budget cuts to affect education, health and women’s development most. Dr. Ambedkar had asked governments to spend most on education and health but shame on government for ignoring these two important areas! Seems like government doesn’t want to educate people because then they will start demanding their rights. We strongly condemn such a sick mentality of government.

Budget cuts

Budget cuts

Leave a comment

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

Modi Budget: Dalits/Adivasis left out, ‘Sab ka Vikas’ only for corporates


New Delhi: Pursuing unabashedly and openly a pro-corporate policy, the Modi Budget outlines a stark vision of an India that sharply limits budgetary allocations to millions of its poorest and neediest citizens, the Dalits and Adivasis, said the National Campaign on Dalit Human Rights (NCDHR) – Dalit Arthik Adhikar Andolan (DAAA).

Also check - Dalits/Adivasis ignored in union budget 2015

Modi Budget: Dalits/Adivasis left out, ‘Sab ka Vikas’ only for corporates

The Budget has severely fallen short on its fiscal promises and takes away 57% per cent of state money meant for welfare schemes for Dalits and Adivasis. “Where are the ‘achhe din,'”asks an agitated aam aurat.

“Prime Minister Narendra Modi had promised to whip the budget into shape and make the economy fairer for Dalits, Adivasis and other marginalized sections, unfortunately, his words have not translated into action,” says NCDHR General Secretary Paul Divakar.

The Scheduled Caste Sub Plan (SCSP) and the Tribal Sub Plan (TSP), the most important budgetary components for Dalits and Tribals initiated in 1979, became necessary as Dalits and Tribals were continuously denied their adequate share of government funds essentially required for their development.

This year, Dalits have been allocated only Rs 30,850 crore, while the allocation is only Rs 19,980 crore for Adivasis. However, as per the SCSP/TSP Guidelines, the SCs should be allocated 16.6% of the Plan Outlay, which amounts to Rs 77,236 crore towards SCSP and the STs should be allocated  8.6% of the Plan Outlay, which amounts to Rs 40,014 crore towards TSP. Dalits, therefore, have been denied a total of 61%  of the due amount under the SCSP, and 53% has been denied to Adivasis under TSP.

When compared to 2014-15 allocations , SCSP allocation was Rs 43,208 crore and TSP allocation was Rs 26,714 crore, this year’s allocation has declined and is anti-SC and anti-ST.

None can deny the truth that Dalits and Adivasis have been the backbone of economic growth through their sheer contribution to  agriculture and infrastructure development in this country. However, it is for all to see that they are paid far below the minimum wage; their health indicators such as infant and maternal mortality rates and the rate of anaemia is very high when compared to the non-SC/ST population.

It is not only ironic but a cruel stroke that the Government instead of protecting them and promoting their development has grossly reduced spending on their welfare. Where is the money going? The answer is not far to seek  – it is going to the corporates with a reduction in corporate tax from 30% to 25%.

From the gender perspective, the Budget spells doom for SC/ST women, as it earmarks practically nothing for them. Out of the total allocation of Rs 30850 crore under the SCSP, the allocation for women specific schemes is a meager sum of Rs 73.70 crore – which amounts to  0.23% only! Are Dalit and Adivasi women not in the gamut of ‘SabkaVikas’? The scenario is much the same when one looks at the Budget allocation under TSP — a paltry sum of Rs 40 crore ie 0.20% only! The only small streak of hope is the allocation of Rs 50 crore for SC Girls’ Hostel! It is also very shocking to note that despite a wave of atrocities against Dalit and Adivasi women, the government turns a blind eye by not earmarking any allocation to Dalit and Adivasi women in the Nirbhaya fund which has an additional fund of Rs 1,000 crore.

This year the allocations have also declined in the education sector (Ministry of Human Resource Development) to Rs 10194.7  crore under the SCSP and Rs 5486.44 crore under TSP. Allocation in the critical Post Matric Scholarship Scheme for SC/STs has been reduced from Rs 1904.78 crore to Rs 1599 crore. Retrogressive allocations are also seen in the Sarva Shiksha Abhiyan, Mid Day Meal Scheme and in Higher education for SCs and STs.

The Modi Govt. has really missed the boat to reach out to the Dalits and Adivasis! Though this Budget could have been used to give real relief to struggling families facing assaults, atrocities, discrimination, poor health, lack of education and unemployment, no concrete measure has been taken to improve their condition.

Source – NCDHR

3 Comments

Filed under Caste Discrimination, Casteism, Dr B R Ambedkar

Siddharth Vihar is gone. And with it, an important piece of Dalit history


Siddharth Vihar, the boys’ hostel in Mumbai that was once the site of important political and cultural activity within the Dalit community, has been demolished. Here’s why the demolition means so much more.

Siddharth Vihar

Siddharth Vihar

February 9, 2015. The 90-odd residents of Wadala’s Siddharth Vihar boys’ hostel – mostly poor Dalit and “lower” caste students from rural Maharashtra – were busy preparing for the upcoming examination season. Around 10am, their studies were interrupted by a group of Brihanmumbai Municipal Corporation (BMC) officials and beat policemen, who asked them to assemble outside the building. Once the students had been herded downstairs, the officials locked the hostel gates. Within ten minutes, the demolition started. The doors and internal walls were the first to go, to ensure that the four-story structure could not be re-occupied. In one stroke, the students were rendered shelterless. With nowhere to go, many are still camped out in the hostel compound.

In another part of the city, the Maharashtra state government is finalizing plans to buy a 2,050sq ft, three-story bungalow in London for Rs 30 crore. This is the house Dalit icon Bhimrao Ramji Ambedkar stayed in while studying at the London School of Economics in 1921-1922. The government, with one eye firmly fixed on the Dalit vote in the upcoming local body elections, wants to convert the bungalow into an Ambedkar memorial. On February 18, the cash-strapped government announces that it will dip into the funds allocated to the Mahatma Phule Magasvargiya Vikas Mahamandal – a state-owned corporation whose objective is to help people from Scheduled Caste and Scheduled Tribe communities by offering training and financial assistance so they can be self-employed – to pay Rs 3 crore to a UK-based solicitor to close the deal.

The contrasting responses to these two cases reflect the larger tragedy of contemporary Dalit politics in Maharashtra, where tokenism and symbolism have taken the place of concrete efforts towards the upliftment of the Dalit masses. The state government, which is spending Rs 30 crore on an Ambedkar memorial in another country, did not even notice when an important part of Ambedkar’s legacy was lost forever. Over its 51-year history, Siddharth Vihar occupied a unique role in the struggle for Dalit emancipation in Maharashtra. It was an incubator for Dalit radicals and intellectuals, producing some of the biggest names in Dalit politics, literature, music and theater. And yet there were no public statements on its demise, no long paeans in newspaper columns.

Ninety-odd students were left in the lurch by the demolition. Photo courtesy Dalit Camera.Ninety-odd students were left in the lurch by the demolition. Photo courtesy Dalit Camera.

The silence of Dalit leaders on the hostel’s demolition is especially striking. Take, for example,Bharipa Bahujan Mahasangh (BBM) leader Prakash Ambedkar, who is BR Ambedkar’s grandson. He is a vocal supporter of the London memorial. But we haven’t heard a peep from him about Siddharth Vihar, even though he’s involved in a power struggle within the People’s Education Society (PES), the organization that managed the hostel. Nor has there been any statement from his rival Ramdas Athawale of the Republican Party of India (Athawale), who built his political career while at the hostel, and was still living in one of Siddharth Vihar’s dingy rooms when he became a cabinet minister in Sharad Pawar’s 1990 government.

But not everyone is silent. Revolutionary balladeer Sambhaji Bhagat, who stayed at the hostel from 1979-1994, called the day of the demolition a terrible day for the Ambedkarite movement. “This was Babasaheb [Ambedkar]’s dream,” he says, anger palpable even over the phone. “And it was that dream that was torn down.”

In many ways, Siddharth Vihar’s story is linked to that of the Ambedkarite movement. This story begins in 1945, when Ambedkar established PES in order to provide access to education for fellow members of the Dalit community – who had been denied access to education for millennia – as well as people from other underprivileged sections of society. To this end, PES set up schools and colleges all over the country, including Mumbai. Aware of the challenges rural Dalit students faced in coming to a big city, Ambedkar set the plans for Siddharth Vihar in motion. In the meantime, his own residence Rajgriha functioned as a hostel for “lower” caste students.

In 1964, eight years after Ambedkar passed away, Siddharth Vihar’s construction was finally finished. “[Ambedkar] had ensured that the hostel had all the facilities students would need – in every room there were tables, lamps, etc,” says Bhagat. “It was better than most of the government hostels in Mumbai at the time.”

Continue reading

1 Comment

Filed under Caste Discrimination, Dalit-Bahujans, Dr B R Ambedkar, Today in Dalit History

Know how much our forefathers suffered because of caste system


Under the rule of the Marathas and the Peshwas the Untouchables might not spit on the ground lest a Hindu should be polluted by touching it with his foot, but had to hang an earthen pot round his neck to hold his spittle. He was made to drag a thorny branch of a tree with him to brush out his footsteps and when a Brahman came by, had to lie at a distance on his face lest his shadow might fall on the Brahman.

download

In Maharashtra an Untouchable was required to wear a black thread either in his neck or on his wrist for the purpose of ready identification.

In Gujarat the Untouchables were compelled to wear a horn as their distinguishing mark.

In the Punjab a sweeper was required while walking through streets in towns to carry a broom in his hand or under his armpit as a mark of his being a scavenger.

In Bombay the Untouchables were not permitted to wear clean or untorn clothes. In fact the shopkeepers took the precaution to see that before cloth was sold to the Untouchable it was torn & soiled.

In Malabar the Untouchables were not allowed to build houses above one storey in height and not allowed to cremate their dead.

In Malabar the Untouchables were not permitted to carry umbrellas, to wear shoes or golden ornaments, to milk cows or even to use the ordinary language of the country.

In South India Untouchables were expressly forbidden to cover the upper part of their body above the waist and in the case of women of the Untouchables they were compelled to go with the upper part of their bodies quite bare.

In the Bombay Presidency so high a caste as that of Sonars (gold- smiths) was forbidden to wear their Dhoties with folds and prohibited to use Namaskar as the word of salutation…

From – Manu and the Shudras by Dr. Ambedkar

2 Comments

Filed under Caste Discrimination, Casteism, Dalit-Bahujans, Dr B R Ambedkar

Caste Discrimination in India


Even today, in some parts of India, you can see such sign posts in-front of the temples.

11008772_400335603477736_3294692646842459802_n

45e1f642a4a4c0e299af477cd1c62240_1400068733

44090caf610ccb10e7db09733f746899_1400068703

Leave a comment

Filed under Caste Discrimination, Casteism, Dalit-Bahujans, Equal Rights

किसकी चाय बेचता है तू – ब्रजरंजन मणि


किसकी चाय बेचता है तू

~ ब्रजरंजन मणि

अपने को चाय वाला क्यूँ कहता है तू

बात-बात पे नाटक क्यूँ करता है तू

चाय वालों को क्यों बदनाम करता है तू

साफ़ साफ़ बता दे किसकी चाय बेचता है तू !

खून लगाकर अंगूठे पे शहीद कहलाता है

और कॉर्पोरेट माफिया में मसीहा देखता है

अंबानी-अदानी की दलाली से ‘विकास’ करता है

अरे बदमाश, बता दे, किसकी चाय बेचता है तू !

खंड-खंड हिन्दू पाखंड करता है

वर्णाश्रम और जाति पर घमंड करता है

फुले-अंबेडकर-पेरियार से दूर भागता है

अरे ओबीसी शिखंडी, किसकी चाय बेचता है तू !

मस्जिद गिरजा गिराकर देशभक्त बनता है

दंगा-फसाद की तू दाढ़ी-मूछ उगाता है

धर्म के नाम पर बस क़त्ले-आम करता है

अरे हैवान बता तो, किसकी चाय बेचता है तू !

धर्मपत्नी को छोड़ कुंवारा बनता है

फिर दोस्त की बेटी से छेड़खानी करता है

काली टोपी और चड्डी से लाज बचता है

अरे बेशर्म, किसकी चाय बेचता है तू !

काली करतूतों से शर्म नहीं करता है

कोशिश इन्सान बनने की ज़रा नहीं करता है

चाय वालों को मुफ्त में बदनाम करता है

अरे मक्कार अब तो कह दे, किसकी चाय बेचता है तू !

अपने को चाय वाला क्यूँ कहता है तू

बात-बात में नाटक क्यूँ करता है तू

चाय वालों को क्यों बदनाम करता है तू

साफ़ साफ़ बता दे किसकी चाय बेचता है तू !

~

Here’s the English transliteration (and translation) of the poem:

Kiski Chai Bechata Hai Tu (Whose Tea Do You Sell)

Continue reading

3 Comments

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

What Mahatma Jotiba Phule Said


Mahatma Jotiba Phule

Mahatma Jotiba Phule

Leave a comment

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

What Guru Kabir Said


Guru Kabir

Guru Kabir

Guru Kabir

Guru Kabir

1 Comment

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

What are the prospects of democracy in India? – By Dr. B. R. Ambedkar


The subject assigned to me is, “What are the prospects of democracy in India?” Most Indians speak with great pride as though their country was already a democracy. The foreigners also, when they sit at a dinner table to do diplomatic honor to India, speak of the Great Indian Prime Minister and the Great Indian Democracy.

From this, it is held without waiting to argue that where there is a Republic, there must be democracy. It is also supposed that where there is Parliament which is elected by the people on adult suffrage and the laws are made by the People’s Representatives in Parliament elected after few years, there is democracy. In other words, democracy is understood to be a political instrument and where this political instrument exists, there is democracy.

Is there democracy in India or is there no democracy in India? What is the truth? No positive answer can be given unless the confusion caused by equating democracy with Republic and by equating democracy with Parliamentary Government is removed.

Democracy is quite different from a Republic as well as from Parliamentary Government. The roots of democracy lie not in the form of Government, Parliamentary or otherwise. A democracy is more than a form of Government. It is primarily a mode of associated living. The roots of Democracy are to be searched in the social relationship, in the terms of associated life between the people who form a society.

What does the word ‘Society’ cannot? To put it briefly when we speak of ‘Society,’ we conceive of it as one by its very nature. The qualities which accompany this unity are praiseworthy community of purpose and desire for welfare, loyalty to public ends and mutuality of sympathy and co-operation.

wpid-img_20150113_143250.jpg

Are these ideals to be found in Indian Society? The Indian Society does not consist of individuals. It consists of an innumerable collection of castes which are exclusive in their life and have no common experience to share and have no bond of sympathy. Given this fact it is not necessary to argue the point. The existence of the Caste System is a standing denial of the existence of those ideals of society and therefore of democracy.

Indian Society is so imbedded in the Caste System that everything is organized on the basis of caste. Enter Indian Society and you can see caste in its glaring form. An Indian cannot eat or marry with an Indian simply because he or she does not belong to his or her caste. An Indian cannot touch an Indian because he or she does not belong to his or her caste. Go and enter politics and you can see caste reflected therein. How does an Indian vote in an election? He votes for a candidate who belongs to his own caste and no other. Even the Indian Congress exploits the Caste system for election purpose as no other political party in Indian does. Examine the lists of its candidates in relation to the social composition of the constituencies and it will be found that the candidate belongs to the caste which is the largest one in that constituency. The Congress, as a matter of fact, is upholding the Caste System against which it is outworldly raising an outcry against the existence of caste.

Go into the field of industry. What will you find? You will find that all the topmost men drawing the highest salary belong to the caste of the particular industrialist who owns the industry. The rest hang on for life on the lowest rungs of the ladder on a pittance. Go into the field of commerce and you will see the same picture. The whole commercial house is one camp of one caste, with no entry board on the door for others.

Continue reading

Leave a comment

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