'Dalit Christians: Right to reservations'
Camil Parkhe
Published by:
Indian Society for Promotion of Christian Knowledge (ISPCK)
New Delhi
CONTENTS
Foreword – Rev S M Chandorikar
Preface
1Dalit Status did not end with conversion
2Untouchability, casteism among Christians in South India.
3Untouchability, casteism among Christians in Maharashtra.
4The Church’s stance on untouchability, casteism
5Reservations to dalit Christians during British regime.
6Reservations to Hindu SCs, STs and dalit Sikhs
7Reservations denied to neo Buddhists
8Dalits’ right to reservations continues after conversion- Dr Ambedkar
9Initial moves to organise dalit Christians
10Dalit Christians’ manifesto on right to reservations (1970)
11Justification for dalit Christians’ right to reservations
12 Stir by the Bishops’ Council and Graduates Association
13. Dalit Christians in Maharashtra included among OBCs
14. Reservations extended to neo Buddhists
15. The RSS opposes reservations to dalit Christians
16. Reservations to dalit Christians in south India
17. Attitude of urban Christians towards dalitatva and reservations
18.Solidarity of Jai Bhim and Jai Khrist
8. Dalits’ right to reservations continues after conversion - Dr Ambedkar
Dr. Babasaheb Ambedkar, the architect of the Indian Constitution, had emphasised that even after giving up Hinduism and accepting Buddhism or any other religion, the right to reservations and concessions remained unaltered. Babasaheb, having drafted the Constitution of our country, must have definitely known the legal and social basis for the statements he made. He embraced Buddhism along with thousands of his followers in Nagpur in 1956. After the mass conversion ceremony, he explained his stand on conversion, while assuring his followers that even after the conversion, reservations would continue for the converted dalits. Dr Ambedkar’s this address is an excellent example of his immense brilliance, his self-confidence and his concern for the dalits.
Some people often do ask –‘ if the right to reservation is still demanded after conversion, then why to resort to conversion at all?‘ Dr Ambedkar has explained the need for conversion, besides giving an assurance to his followers that whatever concessions he had helped them gain, he would ensure that the same would be given to them even after giving up Hindu religion.
Dr Ambedkar in his speech said, ”The press and many people have criticised me for the mission I have initiated. Some have criticised me severely. According to them, I am misguiding my poor, innocent untouchable people. They are instigating some of us by saying that untouchables would remain as they were even after conversion while they would be forgoing their existing concessions. They are asking them to go by the path already marked for them. If there is suspicion in the minds of some young and old people, it is our duty to dispel it”
Dr Ambedkar further says,” Yesterday, a Brahmin youth came to me and said, - there are reserved seats for you in Parliament and Assemblies, why do you forgo them?” I answered, “You become Mahar and fill up those vacancies in Parliament and the Assemblies. Whenever there is a vacancy, it is filled. Some Brahmins and many others apply for it. Why don’t you Brahmins become Mahars and fill the reserved seats as well? My question to them is why they have to cry when we suffer a loss? ”
‘As a matter of fact, human beings love dignity and not benefits’, Dr Ambedkar said, adding that the aim of the conversion was to lead a life of dignity and honour.
Dr Ambedkar said, ”Even though, we have become Buddhists, I am absolutely confident that I would retain our political rights. I cannot say what will happen after my death. This movement ( to retain reservations for dalits after conversion) will need tremendous work. I have given a thorough thought to circumvent the problems, to put in efforts and to argue the case to for the same. Whatever concessions I have acquired are for my people only. I am confident that the one who acquired these rights will help secure the same once again. I myself have been instrumental in granting of these rights and concessions and I am sure I will get them again. You should therefore trust me for the time being. I shall prove that there is no substance in the propaganda by the opposition.”
Two months after the mass conversion ceremony, Dr Ambedkar died in New Delhi. And a new question arose; whether the erstwhile untouchables and neo- Buddhists should enjoy the right to reservations and concessions after they had given up Hinduism. Dr Ambedkar who had emphasised that dalits’ right to reservations continued even after their conversion to Buddhism, was no longer there to fight on behalf of the neo Buddhists.
The government of Maharashtra, however, under its own special powers, decided to continue the concessions to the neo Buddhists. At the national level, these reservations and concessions were denied in totality to Dr Ambedkar’s followers on the grounds of their conversion. The neo Buddhists in the country had to struggle for over two and half decades to get their just rights restored. The Janata Dal government at the Centre, under the progressive leadership of Prime minister Vishwanath Pratap Singh, at last extended the reservations and other concessions to the neo Buddhists at national level. An injustice meted out to dalit Sikhs was done away in 1956, the neo Buddhists too received justice in 1990. The dalit Christians in the country, however, continue to await a messiah who would deliver justice to them. .
Reference:
1.Dr. Babasaheb Ambedkar Charitra Sadhana Prakashan Samiti, Editors- Hari Narke, Vasant Moon, Prof. Ashok Godghade, Prof M. L. Kasare, N. G. Kamble, ‘Dr. Babasaheb Ambedkar Lekhan Ani Bhashane, Vol 18 , Part 3, 1946 to1956- (published in Marathi daily Loksatta, 9 October, 2005)
Camil Parkhe
Published by:
Indian Society for Promotion of Christian Knowledge (ISPCK)
New Delhi
CONTENTS
Foreword – Rev S M Chandorikar
Preface
1Dalit Status did not end with conversion
2Untouchability, casteism among Christians in South India.
3Untouchability, casteism among Christians in Maharashtra.
4The Church’s stance on untouchability, casteism
5Reservations to dalit Christians during British regime.
6Reservations to Hindu SCs, STs and dalit Sikhs
7Reservations denied to neo Buddhists
8Dalits’ right to reservations continues after conversion- Dr Ambedkar
9Initial moves to organise dalit Christians
10Dalit Christians’ manifesto on right to reservations (1970)
11Justification for dalit Christians’ right to reservations
12 Stir by the Bishops’ Council and Graduates Association
13. Dalit Christians in Maharashtra included among OBCs
14. Reservations extended to neo Buddhists
15. The RSS opposes reservations to dalit Christians
16. Reservations to dalit Christians in south India
17. Attitude of urban Christians towards dalitatva and reservations
18.Solidarity of Jai Bhim and Jai Khrist
8. Dalits’ right to reservations continues after conversion - Dr Ambedkar
Dr. Babasaheb Ambedkar, the architect of the Indian Constitution, had emphasised that even after giving up Hinduism and accepting Buddhism or any other religion, the right to reservations and concessions remained unaltered. Babasaheb, having drafted the Constitution of our country, must have definitely known the legal and social basis for the statements he made. He embraced Buddhism along with thousands of his followers in Nagpur in 1956. After the mass conversion ceremony, he explained his stand on conversion, while assuring his followers that even after the conversion, reservations would continue for the converted dalits. Dr Ambedkar’s this address is an excellent example of his immense brilliance, his self-confidence and his concern for the dalits.
Some people often do ask –‘ if the right to reservation is still demanded after conversion, then why to resort to conversion at all?‘ Dr Ambedkar has explained the need for conversion, besides giving an assurance to his followers that whatever concessions he had helped them gain, he would ensure that the same would be given to them even after giving up Hindu religion.
Dr Ambedkar in his speech said, ”The press and many people have criticised me for the mission I have initiated. Some have criticised me severely. According to them, I am misguiding my poor, innocent untouchable people. They are instigating some of us by saying that untouchables would remain as they were even after conversion while they would be forgoing their existing concessions. They are asking them to go by the path already marked for them. If there is suspicion in the minds of some young and old people, it is our duty to dispel it”
Dr Ambedkar further says,” Yesterday, a Brahmin youth came to me and said, - there are reserved seats for you in Parliament and Assemblies, why do you forgo them?” I answered, “You become Mahar and fill up those vacancies in Parliament and the Assemblies. Whenever there is a vacancy, it is filled. Some Brahmins and many others apply for it. Why don’t you Brahmins become Mahars and fill the reserved seats as well? My question to them is why they have to cry when we suffer a loss? ”
‘As a matter of fact, human beings love dignity and not benefits’, Dr Ambedkar said, adding that the aim of the conversion was to lead a life of dignity and honour.
Dr Ambedkar said, ”Even though, we have become Buddhists, I am absolutely confident that I would retain our political rights. I cannot say what will happen after my death. This movement ( to retain reservations for dalits after conversion) will need tremendous work. I have given a thorough thought to circumvent the problems, to put in efforts and to argue the case to for the same. Whatever concessions I have acquired are for my people only. I am confident that the one who acquired these rights will help secure the same once again. I myself have been instrumental in granting of these rights and concessions and I am sure I will get them again. You should therefore trust me for the time being. I shall prove that there is no substance in the propaganda by the opposition.”
Two months after the mass conversion ceremony, Dr Ambedkar died in New Delhi. And a new question arose; whether the erstwhile untouchables and neo- Buddhists should enjoy the right to reservations and concessions after they had given up Hinduism. Dr Ambedkar who had emphasised that dalits’ right to reservations continued even after their conversion to Buddhism, was no longer there to fight on behalf of the neo Buddhists.
The government of Maharashtra, however, under its own special powers, decided to continue the concessions to the neo Buddhists. At the national level, these reservations and concessions were denied in totality to Dr Ambedkar’s followers on the grounds of their conversion. The neo Buddhists in the country had to struggle for over two and half decades to get their just rights restored. The Janata Dal government at the Centre, under the progressive leadership of Prime minister Vishwanath Pratap Singh, at last extended the reservations and other concessions to the neo Buddhists at national level. An injustice meted out to dalit Sikhs was done away in 1956, the neo Buddhists too received justice in 1990. The dalit Christians in the country, however, continue to await a messiah who would deliver justice to them. .
Reference:
1.Dr. Babasaheb Ambedkar Charitra Sadhana Prakashan Samiti, Editors- Hari Narke, Vasant Moon, Prof. Ashok Godghade, Prof M. L. Kasare, N. G. Kamble, ‘Dr. Babasaheb Ambedkar Lekhan Ani Bhashane, Vol 18 , Part 3, 1946 to1956- (published in Marathi daily Loksatta, 9 October, 2005)
