Did you like the article?

Showing posts with label Hinduism. Show all posts
Showing posts with label Hinduism. Show all posts

Tuesday, April 5, 2016

From one controversy to another, are we just wasting time?

From one controversy to another, are we just wasting time?
Reporters Name | CAMIL PARKHE | Tuesday, 5 April 2016 AT 02:58 PM IST
Send by email    Printer-friendly version
For the past few months, the country has witnessed scores of controversies which have divided the country people into various camps. Now in hindsight, one realises the futility of creating and getting embroiled in these useless rows. And yet, there are no dearths of such rows, they are erupting day after day like a series of volcanoes, emitting fire, ashes, engulfing all those who happen to witness them.

Soon after the BJP came to power at the Centre, the country had witnessed the VHP-sponsored Ghar Wapsi campaign to welcome back people to Hinduism. The campaign was called off after a fierce reaction from the minority communities. This was followed later with various violent incidents related to the suspicion of possessing beef. This led to the another controversy of allegations of increasing intolerance in the country and the subsequent the long episode of ‘Award Wapsi’ protest by littérateurs and artists. The above rows were certainly related to the fundamental and constitutional rights of the country’s citizens and the ruling party at the Centre had to learn lessons as it soon reigned in those fringe elements responsible for creating unrest in the society.

The recent controversies in the country created by some persons and fuelled further by their rivals however is disgusting. The competition between rival groups to prove their own nationalism, patriotism and ‘anti-national’ tendencies of the opposite ones was one of such rows. The row over compulsion to chant the slogan ‘Bharat Mata Ki Jai’ to prove one’s patriotism fortunately did not last long enough but not without creating a divide on the issue in the society. The rows evoked strong reactions on the social media with persons inclined to either sides of the row expressing their views and leading to hot debates, akin to the loud war of words witnessed every evening on the news channels.

What is the outcome of these rows and controversies? Do they serve interests of the people on whose behalf they are purportedly raised or defended? The issues and controversies deliberately raised prior to the imminent state polls may pay rich dividends or boomerang as was proved during the Delhi and Bihar polls. For that matter, a federal nation like India has to conduct polls of a single state or a group of states after a gap of less than a year. And so it may be argued that the people in the country may have to live with these series of controversies - minor or major - throughout the year.

Unfortunately in the din of these rows and controversies are forgotten the woes of the people. Maharashtra State Assembly recently witnessed a ruckus over the refusal of the MIM member Waris Yusuf Pathan to chant ‘Bharat Mata Ki Jai’, leading to his suspension for the current session of the House. A couple of days before, there was a row over the alleged purification of the historic Chavdar Lake at Mahad in the Konkan. While these issues were being hotly debated in the House, the issues of citizens from the drought-affected parched areas of Marathwada and other parts of the state are not highlighted. There is no end to the series of farmer suicides in the state. But neither the ruling nor the opposition benches are interested in taking up these matters unless it suits them.

The anchors of the news channels however may need fresh controversies and fresh faces on day-to-day basis to increase their TRPs. At the height of the ‘Bharat Mata Ki Jai’ row, BJP veteran LK Advani had refused to comment on the issue, and rightly dismissed the controversy as ‘meaningless’. If there is no end to nonsensical issues and rows, people will be left with no choice but to keep their news channels on silent mode. As far as the elected representatives are concerned, the people will have to wait for their response until the elections.

Thursday, January 7, 2016

RSS decision to introduce change may pay political dividends

RSS decision to introduce change may pay political dividends
Reporters Name | CAMIL PARKHE | Wednesday, 6 January 2016 AT 11:58 AM IST
Send by email    Printer-friendly version
http://www.sakaaltimes.com/NewsDetails.aspx?NewsId=5733046440956678253&SectionId=4861338933482912746&SectionName=Blog&NewsTitle=RSS%20decision%20to%20introduce%20change%20may%20pay%20political%20dividends


The nine-decade-old Rashtriya Swayamsevak Sangh has shown some signs of changes in the recent past. For a long time, the functioning of this organisation was shrouded in mystery. The common people or even the mediapersons were never familiar with this body’s office-bearers or senior functionaries as it was their policy to shun the media and thus they deliberately kept themselves away from the limelight. It was almost a taboo for the RSS functionaries to brief the media on their activities. This had an adverse impact on the image of the voluntary body. It had encouraged rival organisations like those affiliated to the leftist ideologies or the so-called secular forces to treat the RSS like an ‘untouchable’ body. The RSS was banned post assassination of Mahatma Gandhi and during the Emergency period and even now some or the other bodies repeat the demand to impose a ban on it. But now RSS is showing signs that it may be changing.

The RSS has for the first time shown some signs of opening up when its leaders along with its Parivar bodies had joined hands with the socialist and various other centrist parties to form the Janata Party after the Emergency. The honeymoon, however, was short lived with the socialist leaders raising the bogey of ‘dual membership’ of the erstwhile Jan Sangh members, leading to the first break-up of the Janata Party.

After that, the RSS had returned to its shell and continued consolidating its base among the masses.

In the recent few years however, breaking from its traditions, the RSS has been holding media briefings. It has also been conducting workshops for mediapersons and others to dispel the myths, apprehensions and fears related to this organisation. The mega event hosted by the RSS at Marunje near Hinjewadi recently was another manifestation of the transformation of this organisation.

The apex body of the Sangh Parivar has always professed to be an all-inclusive Hindu organisation, representing all sections within the Hindu community. The RSS has now decided to expand its base in the areas and among the communities which used to treat it like an anathema. To achieve its objective, the RSS is shedding some of its old baggage in order to be more receptive to majority sections of the Hindu community. For the past few decades it has been making conscious efforts to remove the tag of being a party of the Brahmins.

The organisation has long back welcomed dalit icon and the architect of Indian Constitution Dr Babasaheb Ambedkar in the list of persons most venerable. This was indeed to eliminate any kind of apprehension the dalits may have had towards the RSS. It has been doing so without compromising on its hardline Hindutva ideology. It is an heartening sign that this cadre-based organisation is in the process of a makeover to win the hearts of a large section of society.

The conscious decision to undergo transformation in its structure, mindset and openness to the society  may be paying rich dividends. Those who are now being exposed to the functioning of this organisation are normally left in awe about the discipline of the RSS cadre, their organisational capabilities and dedication to their mission in various fields. Transparency in its functioning and an all-inclusive policy will indeed help the organisation in reaching out to larger sections of society and earn their goodwill and also dispel any kind of misgivings.

Disclaimer: The opinion expressed within this blog is personal opinion of the author. The information, facts or opinions appearing in the blog do not reflect the views of Sakal and Sakal does not assume any responsibility or liability for the same.

Tuesday, May 20, 2014

Fr Jacquier's arrival in Ghogargaon


KmoJaJmdMo Om{H$`a~m~m (‘amR>dmS>çmVrb {¼ñVr {_eZH$m`m©Mm B{Vhmg )

boIH$: H$m{_b nmaIo
àH$meH$: {_eZarO Am°\$ g|Q> ’«$mpÝgg S>r goëg (E_EgE\$Eg),
nwUo
gwJmdm àH$meZ


2) Om{H$`a~m~m§Mo ’«$mÝg‘YyZ KmoJaJmdmV AmJ‘Z

KmoJaJmd ho Zmd Cƒmabo H$s Om{H$`a~m~m§Mo ñ‘aU hmoVo. _amR>dmS>çmVrb `m N>moQ>çmem IoS>oJmdmVrb C§M {eIam§À`m {¼ñVamOm ‘§{XamMo {MÌ S>moù`mg‘moa C^o amhVo. `m JmdmV Om{H$`a~m~m§Zr Vã~b Mma XeHo$ Y‘©Jwê$ åhUyZ godm Ho$br, Ë`m‘wio KmoJaJmdMo Om{H$`a~m~m åhUyZM Ë`m§Zm AmoiIbo OmVo. Am¡a§Jm~mX {OëømVrb {¼ñVr Am{U {~Ja{¼ñVr g_mOmÀ`mhr OS>UKS>UrV `m ‘hmËå`mMo _hÎdmMo `moJXmZ Amho. .
Joë`m XrS>XmoZeo dfm©§V ‘hmamï´>mV AZoH$ naXoer {¼ñVr {‘eZar§Zr gm‘m{OH$, Ym{‘©H$ Am{U e¡j{UH$ joÌm§V nm`m^yV ñdê$nmMo H$m‘ Ho$bo Amho. EH$mo{Ugmì`m Am{U {dgmì`m eVH$m§V ‘m`Xoe gmoS>yZ Ë`m§Zr {h§XwñWmZbmM Amnbr H$‘©^y‘r ‘mZbr. `mn¡H$s H$mhr {‘eZatZm Am`wî`mMr ZìdXr nma H$ê$Z Amnë`m H$m`m©Mo ’${bVhr nmhÊ`mMo ^m½` bm^bo.
"{Zamoß`m' _m{gH$mMo g§ñWmnH$-g§nmXH$ AmM©{~en hoÝar S>mo[a¨J, g§J‘ZoaMo ’$mXa ’«$mpÝgg ew{~Ja, haoJmd Am{U KmoS>oJmdmV CÎmw§J {eIam§Mr Xodio ~m§YUmao ’$mXa Om°Z hmëXZa, haoJmdmV ‘V‘mD$brMr `mÌm gwê$ H$aUmao ’$mXa OoamëS> ~mXa Aer {H$VrVar {‘eZar§Mr Zmdo AmOhr bmoH$m§À`m ñ‘aUmV AmhoV. ’$mXa Jw[aEZ Om{H$`a hohr AgoM EH$ F${fVwë`, AmXaUr` ì`{º$‘Îd.
hmamï´>mV {¼ñVr Y‘mªVa H$mhr {d{eï> {Oëøm§VM Pmbobo AmT>iyZ `oVo. R>mUo {OëømV dgB© VmbwŠ`mV ‘Ü``wJrZ H$mimV nmoVw©{JOm§À`m amOdQ>rV Y‘mªVa Pmbo. Ah‘XZJa {OëømV 1831 gmbr àmoQ>oñQ>§Q>n§{W`m§Zr ào[fVH$m`© gwê$ Ho$bo. 1878 ‘Ü`o àW‘V:M H°$Wmo{bH$n§{W` `oeyg§{K`m§Mo ào{fVH$m`© `m {OëømV gwê$ Pmbo. ‘mÌ H$mhr AndmX dJiVm ho gd© Y‘mªVa Ë`mH$mir Añn¥í` AgUmè`m ‘hma OmVrVM Pmbo. gZ 1892 n`ªV H|Xi, diU Am{U g§J‘Zoa `oWrb H°$Wmo{bH$m§Mr g§»`m EH$ hOma Pmbr hmoVr. Ah‘XZJa {Oëømbm bmJyZM Agboë`m Am¡a§Jm~mX {OëømÀ`m d¡Omnya Am{U J§Jmnya VmbwŠ`m§Vhr `mMH$mimV
g‘m§Va nmVirda ‘moR>çm à‘mUmV {¼ñVr Y‘mªVa Pmbo, `m‘mJo EH$ J‘VrXma KQ>Zm Amho. KmoJaJmdmVrb ZmWy {eZJmao `m VéU ‘hmamMo amhþarOdirb diU JmdÀ`m ‘wbrer b¾ Pmbo hmoVo. Amnë`m gmgyadmS>rV ZmWy Ambm Voìhm VoWrb AZoH$ ‘hmam§Zr {¼ñVr Y‘m©Mm ñdrH$ma Ho$bm Amho ho Ë`mZo nm{hbo. ~hþXm Ë`mÀ`m gmgaMo Hw$Qw>§~hr {¼ñVr Pmbobo AgVrb. ZmWyZohr ‘J ~m{áñ‘m ñdrH$mabm Am{U ’$mXa dmB©ghm¡ßQ>H$S>o H°$Q>o{H$ñQ> åhUyZ Vmo H$m‘ H$ê$ bmJbm. KmoJaJmdmV naVë`mZ§Va Ë`mZo Amnë`m ZmVodmB©H$m§H$S>o Am{U Omè`m-nmOmè`m§H$S>o diU {‘eZH|$Ðm{df`r VgoM VoWo ’$mXam§Zr bmoH$m§Zm Ho$boë`m ‘XVrMo ~aoM H$m¡VwH$ Ho$bo. Ë`mZ§Va KmoJaJmdmVrb H$mhr bmoH$ diUbm OmD$Z VoWrb {‘eZatZm ^oQ>bo. Amnë`m JmdmVhr {‘eZH|$Ð Am{U emim gwê$ H$am Aer Ë`m§Zr VoWrb ’$mXam§Zm {dZ§Vr Ho$br. ‘mÌ JmoXmdarÀ`m nbrH$S>À`m H$mR>mda Agbobo KmoJaJmd ‘moJbmB©V åhUOo h¡Xam~mXÀ`m {ZOm_ g§ñWmZmV Am{U ZmJnya Y‘©àm§VmÀ`m hÔrV hmoVo. (Ë`mdoiÀ`m àM§S> AmH$mamÀ`m ZmJnya Y‘©àm§VmMr AmO ZmJnya, O~bnya, Im§S>dm, A‘amdVr, am`nya, Mm§Xm, ^monmi Am[U Am¡a§Jm~mX Y‘©àm§Vm§V {d^mJUr Pmbr Amho.) diUMo ‘w»` ’$mXa H«$mB©P `m§Zr ‘J KmoJaJmdbm ^oQ> {Xbr Am{U Z§Va Am¡a§Jm~mXMo M°ßboZ ’$mXa ‘m±Q>¾m°Šg `m§Zm VoWrb bmoH$m§À`m {dZ§VrMr H$ënZm {Xbr. `m KS>m‘moS>rZ§Va ZmJnya Y‘©àm§Vr` àemgH$ ’$mXa Mmëg© ’o${bŠg nobdoQ> `m§Zr 1892 À`m Zmoìh|~amV ’$mXa ‘m[a`Z Wm°‘g `m§Mr KmoJaJmdbm Zdo {‘eZH|$Ð gwê$ H$aÊ`mgmR>r Zo‘UyH$ Ho$br. ZmJnyaMo n{hbo {~en AbopŠgg [aH$mP `m§Mr Amnë`m Y‘©àm§VmV {~Ja{¼ñVr g‘mOmV ào{fVr` H$m`© H$aÊ`mMr n«~i BÀN>m hmoVr. Ë`m§À`m {ZYZmZ§Va XmoZ ‘{hÝ`m§Zr ’$mXa _m[a`mZ Wm°_g `m§Zr KmoJaJmdmV nmD$b R>odbo Voìhm Ë`m§Mr hr ‘ZmoH$m‘Zm nyU© Pmbr.
KmoJaJmd {‘eZH|$ÐmÀ`m `m g§ñWmnH$-Y‘©Jwê$Mm Am¡a§Jm~mX `oWo 1851 gmbr OÝ‘ Pmbm hmoVm. ’$mXa ‘m[a`mZ `m§Mo dS>rb h¡Xam~mXÀ`m g¡Ý`mV g¡{ZH$ hmoVo. Wm°‘g `m§À`m d{S>bm§Mr Am¡a§Jm~mXhÿZ AMbnya Am{U Ë`mZ§Va qhJmobr `oWo ~Xbr Pmbr. ‘amR>dmS>çmV qhJmobr `oWo Amboë`m ’$mXa ~o{ZñQ´>m§S> `m§Zr AH$am dfm©§À`m ‘m[a`mZbm nm{hbo Am{U Ë`m§Zr Ë`mbm Amnë`m ~¡bJmS>rVyZ H$m‘R>r `oWo AmUbo. VoWrb g|Q> Omogo’$ ñH$yb‘Ü`o ‘m[a`ZMo {ejU gwê$ Pmbo. gZ 1870 ‘Ü`o ZmJnyaÀ`m EgE’$Eg ñH$yb‘Ü`o Ë`m§Zr àdoe KoVbm. gZ 1886 bm Ë`m§Mm Y‘©JwénXmMm Xrjm{dYr Pmbm.KmoJaJmdbm `oÊ`mAmYr Ë`m§Zr ZmJnya `oWo Y‘©Jwê$ åhUyZ H$m‘ Ho$bo hmoVo. {ZPm‘mÀ`m amOdQ>rVrb {¼íMZm§gmR>r Ë`m§Zr CXy© H°$Wo{H$P‘hr V`ma Ho$bo hmoVo. Z‘mo ‘m[a`m `m àmW©ZoMr nwT>rb CXy© Amd¥Îmr `m H°$Q>o{H$P‘Mm (Y‘©{gjUmMm) Z‘wZm Amho.
''gbm‘ E ‘[a`m, na’$Pb IwXmdmZ Voao gmW h¡ & ‘w~maH$ Vw Am¡aVm| ‘|, Am¡a ‘w~maH$ Voao noQ> H$m ’w$b, `ogy & E APaV ‘[a`‘, IwXm {H$, ‘m, XdmH$a AZ JwÝhmJmamoZ| Ho$ {b`o, A~ Am¡a A‘mar ‘m¡V Ho$ dº$ & Am‘oZ &''
KmoJaJmdmV n{hbr XmoZ df©o ’$mXa ‘m{a`mZ ho EH$m PmonS>rV amhmV hmoVo. JmdmVrb AË`§V Jar~ Agbobo Añn¥í` bmoH$ Ë`m§Mo eoOmar hmoVo. Hw$R>ë`mhr àmW{‘H$ gw{dYm Zgboë`m `m J«m‘rU ^mJmV H$m‘ H$aUo A{Ve` AdKS> hmoVo. AS>rAS>MUrg Vmo§S> XoV ’$mXam§Zr Amnbo H$m‘ Mmby R>odbo. ‘amR>dmS>çmVrb n{hë`md{hë`m H$°Wmo{bH$ {‘eZHo$§ÐmMm AemàH$mao nm`m aMbm OmV hmoVm. ’$mXa ‘m[a`mZ `m§Zr KmoJaJmdmV gwê$ Hoo$bobo {‘eZH|$Ð ho Ho$di EVÔoer` bmoH$m§gmR>r Agbobo ‘amR>dmS>çmVrb n[hboM {‘eZH|$X«. Ë`mAmYr {~«{Q>e g¡Ý`mVrb doJdoJù`m H$°ånm§V H°$Wmo{bH$ Am{U àmoQ>oñQ>§Q> {~«{Q>e g¡{ZH$ Am{U A{YH$mè`m§gmR>r {¼ñVr Y‘©Jwê§$Mr åhUOo {‘{bQ>ar M°ßboZMr Zo‘UyH$ hmoV Ago. ’$mXa ‘m[a`mZ `m§Mr `m Zì`m {‘eZH|Ðmda Zo‘UyH$ H$aÊ`m‘mJo {deof H$maU hmoVo. ’$mXa ‘m[a`mZ `m§Mo CXy© Am{U ‘amR>r ^mfm§da Mm§Jbo à^wËd hmoVo. ñWm{ZH$ gÎmmYmar {ZPm‘mÀ`m àOon¡H$s EH$ Agboë`m ’$mXa ‘m[a`mZ `m§Zm {‘eZH$m`m©gmR>r VoWo O‘rZOw‘bm {dH$V KoUo VwbZoZo gmono hmoVo. Ë`mdoir O‘rZOw‘bm IaoXr H$aÊ`mgmR>r {OëhmnmVirdarb gaH$mar A{YH$mè`mMr nyd©nadmZJr KoUo Amdí`H$ Ago.
EH$mo{Ugmì`m eVH$mÀ`m AIoarg KmoJaJmd Vgo AJXr Xwb©{jV IoS>oJmd hmoVo. (EH${dgmì`m eVH$mVhr `m pñWVrV ~Xb Pmbobm Zmhr, AmO åhUOo gZ 2008 ‘Ü`ohr VoWo S>m§~ar añVm Zmhr Am{U Ë`m‘wio `m JmdmH$S>o gmYr EgQ>r ~ggwÕm {’$aH$V Zmhr.) Ë`mdoir VoWo nmM-ghm XJS>m§Mr Am{U {dQ>m§Mr n¸$s Kao hmoVr. e§^aÀ`m Amgnmg nm§T>è`m ‘mVrMr Kao hmoVr. JmdmÀ`m doer~mhoa Añn¥í` ‘hmam§Mr dñVr hmoVr. `m ‘hmam§‘Ü`o ào{fVH$m`© H$aÊ`mgmR>r ’$mXa ‘m[a`mZ `m§Mr Zo‘UyH$ Pmbr hmoVr.
Zdo {‘eZH|$Ð gwê$ Pmë`mZ§Va Mma dfmªZr ’$mXa ‘m[a`mZ `m§Mo ghm`H$ åhUyZ ’$mXa Om{H$`a VoWo ê$Oy Pmbo. ’$mXa Om{H$`a ho ‘yiMo ’o«|$M. ’«$mÝg‘Ü`o ~oZ}Šg `oWo 14 ’o$~«wdmar 1867 `m {Xder Ë`m§Mm OÝ‘ Pmbm. Y‘©Jwê$ åhUyZ 21 {S>g|~a 1890 amoOr Ë`m§Zm Xrjm {‘imbr. VrZ df} ~obr Y‘©àm§VmV Y‘©àm§Vr` Y‘©Jwê$ åhUyZ H$m‘ Ho$ë`mZ§Va Ë`m§Zr Owb¡ 1894 ‘Ü`o {‘eZarO Am°\$ g|Q> ’«$m{Ýgg S>r goëg (E‘EgE’$Eg) `m g§ñWoV àdoe Ho$bm. ^maVmV H$m`© H$aÊ`mgmR>r Ë`m§Mo ‘w§~B© ~§XamV 3 {S>g|~a 1895 bm AmJ‘Z Pmbo. `oeyg§KmÀ`m O‘©Zàm§Vr` Y‘©Jwê§$Zr Ë`mH$mimV Ah‘XZJa {OëømV ào{fVH$m`© gwê$ Ho$bo hmoVo, Va E‘EgE’$Eg `m g§ñWoZo ZmJnya `m VoìhmÀ`m àM§S> AmH$mamÀ`m Y‘©àm§VmV Amnbo H$m`© gwê$ Ho$bo hmoVo. H$mhr ‘{hZo ZmJnwamVrb hm`ñHy$b‘Ü`o H$m‘ Ho$ë`mZ§Va Om{H$`a `m§Mr Zì`mZoM gwê$ Pmboë`m {‘eZH|$ÐmgmR>r Zo‘UyH$ Pmbr.
`wamonmV OÝ‘boë`m, VoWë`m dmVmdaUmMr gd` Pmboë`m ì`º$sbm Ë`mdoiÀ`m qhXwñWmZmVrb J«m‘rU n[agamV amhUo {VVHo$ gmono ZìhVo. `oWrb CîU Vmn‘mZ, AmhmamÀ`m gd`ter OwidyZ KoUo Vgo AdKS>M hmoVo. Ah‘XZJa {OëømV Amë`mZ§Va EH$-XmoZ dfm©VM A{Vgma Am{U BVa AmOmam§Zr H$mhr VéU {‘eZatMm ~ir KoVbm hmoVm. Ë`m‘wio `oWrb H$S>H$ CÝhmV dmdaVmZm H$m` H$miOr ¿`mdr, Ádmar-~mOarÀ`m ^mH$ar, {VIQ> MQ>Ê`m, bmb-{haì`m {‘aÀ`m§Mm ^anya dmna H$ê$Z Ho$bobo H$mbdU dJ¡ao Amhma H$gm nMdmdm `m~m~V ~wOwJ© {‘eZatH$Sy>Z YS>o KoUo OéarMo hmoVo. OyZ 1896 ‘Ü`o g§J‘Zoa `oWo \$mXa AmoQ>mo dmB©ghm¡ßQ> `m§À`mH$S>o `m~m~V Am{U {‘eZH$m`m©Mo YS>o KoÊ`mgmR>r ’$mXa Om{H$`a `m§Zm nmR>{dÊ`mV Ambo hmoVo.
\$mXa dmB©ghm¡ßQ> `m§À`mH$Sy>Z VéU d`mÀ`m Jw[aEZZo _amR>r ì`mH$aUmMo YS>o {eHy$Z KoVbo. VoWoM Ë`m§Zr n{hë`m§XmM {_eZ H|$ÐmV ~m{áñ_m XoD$Z Amnë`m {_eZar H$m`m©Mr gwédmV Ho$br. Ë`mZ§Va Amnë`m XrK© Am`wî`mV Ë`m§Zr eoH$S>mo ~mbH$m§Zm Am{U àm¡T> ì`º$s§Zm {¼ñVr Y_m©Mr Xrjm {Xbr. g§J_ZoaÀ`m `m nmM _{hÝ`m§À`m dmñVì`mV Ë`m§Zm {_eZatÀ`m OrdZe¡brMr Am{U H$m`©nÜXVrMr gd` Pmbr.
{dgmì`m eVH$mÀ`m gwédmVrg Ah_XZJa Am{U Am¡a§Jm~mX {Oëøm§V {¼ñVr Y_© éO{dÊ`mÀ`m ~m~VrV \$mXa dmB©ghm¡ßQ> Am{U \$mXa Om{H$`a `m§Mo _hÎdmMo `moJXmZ Amho. \$mXa dmB©ghm¡ßQ> `m§Zr àdam ZXrÀ`m H$mR>mda gwdmVm© gm§{JVbr Va \$mXa Om{H$`a `m§Zr JmoXmdarÀ`m µH$mR>mda {ZPm_mÀ`m _moJbmB© hÔrVrb Jmdm§V ào{fVH$m`© Ho$bo. àdaoÀ`m Am{U JmoXmdarÀ`m H$mR>m§darb JmdmoJmdm§V AmO AZoH$ {¼ñVr Hw$Qw>§~o AmT>iVmV. Ë`m§À`m AmYrÀ`m XmoZ-VrZ {nT>çm§Zm `m {_eZatZrM {¼ñVr Y_m©Mr Xrjm {Xbr hmoVr.

{_eZar åhUyZ C_oXdmarMo H$m`© nyU© H$ê$Z 19 Zmoìh|~a 1896 amoOr \$mXa Om{H$`a KmoJaJmdmV Ambo. g§J_ZoaÀ`m \$mXa H«$mB©P `m `oeyg§Kr` Y_©Jwê§$Zr Q>m§½`mVyZ Ë`m§Zm VoWo nmohmoM{dbo. ho XmoÝhr Y_©Jwê$ VoWo nmohmoMbo Voìhm KmoJaJmdMo \$mXa _m[a`mZ Wm°_g EH$m AË`§V _hÎdmÀ`m H$m_m{Z{_Îm ~mhoaJmdr Jobo hmoVo. g§Ü`mH$mir Vo naVbo Vo EH$ Mm§Jbr ~mV_r KoD$ZM. Am¡a§Jm~mX {_eZH|ÐmgmR>r OmJm {dH$V KoÊ`mgmR>r Ë`m§Zm nadmZJr {_imbr hmoVr. Ë`mZ§Va 9 {S>g|~a 1896 amoOr ~«Xa Omogo\$ S>r g±Vmoghr `m XmoZ Y_©Jwê§$À`m _XVrgmR>r KmoJaJmdmV hOa Pmbo. Ë`mZ§Va nwT>À`mM dfu KmoJaJmd {_eZMr nyU© O~m~Xmar \$mXa Om{H$`a `m§À`m Im§Úmda Q>mHy$Z \$mXa _m[a`mZ Wm°_g ho ZmJnyabm admZm Pmbo. _moJbmB©Vrb n{hë`md{hë`m {_eZH|$ÐmÀ`m `m g§ñWmnH$m§Mr ~Xbr Pmbr hmoVr. Ë`m§Zr bmdboë`m amonQ>çmMr H$miOr KoÊ`mMo, g§JmonZ H$aÊ`mMo H$m_ AmVm \$mXa Om{H$`a `m§Mo hmoVo. ho ZmOyH$ amonQ>o `m ^y_rda VJob H$m` Am{U Ë`mMo dQ>d¥jmV ê$nm§Va hmoB©b H$m`, `m àíZmMo CÎma AZZw^dr \$mXa Jw[aEZ `m§À`mH$S>o ZìhVo. Amnë`mda gmon{dÊ`mV Amboë`m O~m~XmarMo AmoPo nobUo gmono Zmhr, `mMr `m naŠ`m _wbImV nm` R>odUmè`m `m Y_©Jwê$bm OmUrd AgUmaM. _mÌ Ë`m§Zr ho AmìhmZ ñdrH$mabo Am{U 'ew^:ñVo erK«_' Ago åhUV Ë`m§Zr ñdV:bm ào{fVH$m`m©V PmoHy$Z {Xbo. Ë`m§À`m H$m`m©Vrb `emMo dm An`emMo _moO_mn Z§VaÀ`m H$mimVM Ho$bo OmUma hmoVo.

Sunday, October 25, 2009

Dalits’ right to quota continues after conversion: Dr Ambedkar

'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)