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Showing posts with label Jai Bhim. Show all posts
Showing posts with label Jai Bhim. Show all posts

Thursday, May 29, 2014

Johar, Jai Bhim, Jai Khrist (Marathi)


JmdHw$gm~mhoaMm {¼ñVr g_mO, H$m{_b nmaIo


gwJmdm àH$meZ, nwUo

 10) Omohma, O` ^r_ Am{U O` {¼ñV

ñWi nwÊ`mVrb `oadS>m `oWrb g|Q> S>m°Z ~m°ñH$mo ñHy$beoOmarb àeñV _¡XmZ. gZ 2005 À`m 26 OmZodmarg nwÊ`mVrb _amR>r {¼ñVr g_mOmMm n{hbmM _oimdm VoWo ^a{dÊ`mV Ambm hmoVm. Ah_XZJa, Am¡a§Jm~mX {Oëøm§VyZ nwÊ`mV ñWm{`H$ Pmbobr _§S>ir _oimì`mgmR>r hiyhiy O_m hmoV hmoVr. `oUmè`m§n¡H$s AZoH$ OU `m _oimì`mMo _w»` g§`moOH$ Agbobo \$mXa A°§S´>`y jragmJa `m§Zm ^oQ>Ê`mgmR>r `oV hmoVo. ZD$dmar, ghmdmar Jmob gmS>çm Zogboë`m, Hw§$Hy$ bmdboë`m qH$dm Zgboë`m {d{dY d`moJQ>mÀ`m _{hbm VgoM eQ>©n±Q> KmVbobo, gmR>r Amobm§S>bobo qH$dm _Ü`_d`mMo nwê$f \$mXam§Zm XmoÝhr hmV OmoSy>Z qH$dm hmVmV hmV KoD$Z ' O` {¼ñV \$mXa ' åhUV hmoVo. \$mXahr Ë`m àË`oH$mbm hgV_wImZo 'O` {¼ñV' 'O` {¼ñV' åhUV àË`wÎma XoV hmoVo. Ë`mZ§Va VoWo Amboë`m \$mXa ZoëgZ _MmS>mo Am{U BVa \$mXa_§S>irhr _J nwT>rb AYm© Vmg `m A{^dmXZmÀ`m CnMmanÜXVrV gm_rb Pmbr. VoWo O_bobo BVa gd© àmn§{MH$ bmoH$ _mÌ EH$_oH$m§Zm 'Z_ñH$ma' åhUVM A{^dmXZ H$aV hmoVo. {VerÀ`m AmVrb Agbobr OdiOdi gd© Vê$U_§S>ir VoWo Amë`mAmë`m gd©M \$mXam§Zm ' Z_ñH$ma \$mXa', JyS> Eìh{Z§J' \$mXa' Ago åhUV 'J«rQ>' H$aV hmoVr. hr Vê$U _§S>ir åhUOo nwÊ`mVM OÝ_bobr, BWë`mM H$m°Ýìh|Q> emim§V {eH$bobr Zdr {nT>r.
'O` {¼ñV' hr A{^dmXZ nÜXV Ah_XZJa Am{U Am¡a§Jm~mX {Oëøm§Vrb _amR>r {¼ñVr g_mOmMr EH$ Img AmoiI åhUmdr bmJob. _hmamï´>mVrb dgB© ^mJmVrb _amR>r {¼ñVr g_mOmV qH$dm H$moëhmnya n[agamVrb KmQ>mdaÀ`m '~mX}ñH$a' {¼ñVr g_mOmV hr àWm AmT>iV Zmhr.
`oadS>çmÀ`m Ë`m _oimì`mV {^Þ d`moJQ>mÀ`m ì`º$s§À`m {^Þ A{^dmXZ nÜXVr `m g_mOm_Ü`o Joë`m gìdmeo dfmªÀ`m H$mimV Pmboë`m pñWË`§VamMoM EH$ à{VH$ hmoVo. Y_m©VamÀ`mAmYr BVam§Zm 'Omohma' åhUV A{^dmXZ H$aUmam hm g_mO Z§Va ñdV:Mo doJionU OnÊ`mgmR>r 'O` {¼ñV' H$S>o dibm.
{~«{Q>e A§_b gwê$ hmoÊ`mAmYr _hma g_mOmV A{^dmXZ H$aVmZm 'Omohma Ago åhUÊ`mMr nÜXV hmoVr. S>m° e§H$aamd IamVm§Zr åhQ>bo Amho {H$ g_mOmVrb BVa bmoH$m§à_mUo _hmamZo 'am_ am_' Ago H$Yr åhQ>bo Zmhr, Vmo 'Z_ñH$ma' Agohr H$Yr åhUV Zgo. Vmo \$º$ 'Omohma' Ago Vm|S>mZo åhUV hmoVm. Amnë`m _hma ~m§YdmZm Am{U JmdmVrb BVa gd©M bmoH$m§Zm Vmo'Omohma'M åhUV hmoVm. AWm©V Omohma åhUVmZm VmR> _mZoZo gaXmar nÜXVrZo EoQ>rV Vbdma C§MmdVmV Vgo hmV C§MmdyZ Vmo Z_ñH$ma H$aV hmoVm.
IamVm§À`m _Vo 'Omohma' C?maÊ`m_mJo _hmam§Mr em¡`©ËdmMr A{^_mZmñnX na§nam Amho, `m eãXmer _hmam§Mr {hZVm Z§VaÀ`m H$mimM OmoS>br Jobr. àmMrZ H$mimnmgyZ _hmam§Zr Amnbo ñdV§Ì ApñVËd {Q>H$dÊ`mgmR>r, Amnë`m amÁ`H$Ë`m©§Mm _mZgÝ_mZmMo ajU H$aÊ`mgmR>r {nT>çmZ{nT>çm 'Omohma' ( A{¾{Xì`) Ho$bo. Ë`m em¡`m©Mm Jm¡ad H$aÊ`mgmR>r Z_ñH$ma H$aVmZm Vo 'Omohma' åhUy bmJbo. _hmam§Zm nwT>o Añn¥í` R>a{dbo Joë`mZ§Va 'Omohma' eãXmMm em¡`©Ëdmer g§~§Y g§nbm Am{U Vo Ë`m§À`m Añn¥í`VoMo ÚmoVH$ ~Zbo. Omohma H$aVmZm _hma 'Omohma _m`~mn' Ago H$YrM åhUV ZìhVm. Omohma H$aVmZm `m eãXm~amo~aM _hmam§Zr BVa JmdH$è`m§Zm '_m`~mn' Agohr åhUÊ`mMm [admO nmS>Ê`mMm S>md Hw$gdmÀ`m AmVë`m JmdH$è`m§Mm hmoVm, _hmam§Zr Vmo H$YrM Ow_mZbm Zmhr Ago S>m°. IamV `m§Zr nwT>o åhQ>bo Amho.1
Z§VaÀ`m H$mimV 'Omohma' hm eãX Añn¥í`VoMo à{VH$ ~Zë`mZo S>m°. ~m~mgmho~ Am§~oS>H$am§nmgyZ gwê$ Pmboë`m MidirZo 'Omohma' åhUyZ A{^dmXZ H$aUo ~§X H$aUo Am{U ~m~mgmho~m§À`mM ZmdmZo åhUOo 'µO` ^r_' åhUV A{^dmXZ H$aÊ`mMr àWm gwê$ Ho$br
_amR>r {¼ñVr g_mOmV O` {¼ñV hr A{^dmXZmMr àWm ê$T> H$aÊ`mMo lo` AmYw{ZH$ _amR>r n§MH$qd_Yrb EH$ Agboë`m aoìh. Zmam`U dm_Z {Q>iH$ `m§À`mH$S>o OmVo. {Q>iH$m§À`m _¥Ë`wZ§Va n§Mdrg dfm©§Z§Va H°$Wmo{bH$ g_mOmZo `m A{^dmXZnÜXVrMm ñdrH$ma Ho$bm, Vmon`ªV åhUOo gZ 1940À`m XeH$mn`ªV H°$Wmo{bH$ bmoH$ nmíMmË` diUmda '`oey {¼ñVmbm Jm¡ad Agmo' Ago b§ã`mMdS>rMo A{^dmXZ H$aV AgV.
' {Zamoß`m' _m{gH$mÀ`m 1940À`m Am°ŠQ>mo~a A§H$mV {¼ñVr A{^dmXZ nÜXVrda EH$ MmanmZr boI N>mnyZ Ambm hmoVm, Ë`mdê$Z {¼ñVr g_mOmV 'O` {¼ñV' åhUyZ A{^dmXZ H$aÊ`mMr àWm àW_ àmoQ>oñQ>§Q> n§{W`m§_Ü`o gwê$ Pmbr ho ñnï> hmoVo.' {Zamoß`m'À`m Ë`mdoiÀ`m àWoà_mUo `m boImÀ`m boIH$mMo Zmd XoÊ`mV Ambobo Zmhr. `m boImV åhQ>bo hmoVo {H$ '~«m÷U H$moUmg ^oQ>Vm§Zm hmV OmoSy>Z Z_ñH$ma H$aVmV. _amR>`mg dmQ>Vo {H$, _Zwî`mbm _mZ Úmdm nU Ë`m§VM XodmMm Ymdm H$amdm, åhUyZ Vo _mÏ`mg hmV bmdyZ am_am_ åhUVmV. _hma d Mm§^ma ho EH$m OwÝ`m Mmbrà_mUo Omohma, åhUOo `moÜXm, qH$dm ho dram, Ago åhUyZ A{^dmXZ H$aVmV. _wgb_mZ ho Xwgè`m _wgb_mZm§g gbm_ Ab`Hw$_ d BVa _mUgm§g gbm_ åhUVmV.''
''Ogo qhXy am_am_ åhUyZ am_mbm _mZ XoVmV, Vgo Amåhr `oeybm _mZ Úmdm, Ago qhXr {¼ñVr `m§Zm dmQ>Uo gmh{OH$ d `mo½` AgyZ Ë`m§Zr ZdrZ [aVr H$mT>ë`m AmhoV. H$moUr àmoQ>oñQ>§Q> {¼ñVr EH$_oH$m§g ^oQ>Vm§Zm 'O` {¼ñV' Ago åhUVmV, d Amnbo _hmamï´>r` H$mWmo{bH$ '`oey {¼ñVmbm Jm¡ad Agmo' Ago åhUVmV, d Ë`mMo CÎma 'gd©H$mi ! Am_oZ' Ago Amho . JwOamWr d qhXr ^mfm ~mobUmao H$mWmo{bH$ AgoM H$aVmV, _mÌ Jm¡adÀ`m EodOr ~T>mB©, d _{h_m, Ago åhUVmV'. Aem àH$maMo A{^dmXZ '\$maM OwZo AgyZ `wamonm§Vrb ~è`mM Xoem§V AmOnmdoVmo àMmam§V Amho' Agohr `m boImV åhQ>bo Amho.2 `mdê$Z Ë`mH$mimV _amR>r H°$Wmo{bH$ g_mOmVrb A{^dmXZmMo _yi B§J«OrVrb 'àoP {X bm°S>©', '\$m°a Eìha, Am_oZ' ho Agmdo Ago {XgVo.

Ë`mZ§Va {S>go§~a 1940À`m ' {Zamoß`m' `m H°$Wmo{bH$ n§{W`m§À`m _m{gH$mV EH$ nÌ {bhÿZ XodXÎm {Q>iH$m§Zr 'O` {¼ñV' `m A{^dmXZ nÜXVrMm OmoaXma nwañH$ma Ho$bm. bú_r~mB© Am{U aoìh {Q>iH$m§À`m `m {Ma§OrdmZo {b{hbobo ho nÌ _yimVyZ dmMÊ`mgmaI} AmhoV. ho nÌ nw{T>bà_mUo hmoVo:3

{¼ñVr bmoH$m§Mo A{^dmXZ
am. am. g§nmXH$ '{Zamoß`m' `m§g --

AmŠQ>mo~a _{hÝ`mÀ`m A§H$mV nmZ 92 da '`oey {¼ñVmbm Jm¡ad Agmo' hm boI dmMbm. Vmo dmMVm dmMVm Ama§^r AmnmoAmn Agm {dMma Ambm {H$ AmnU 'O` {¼ñV' H$m åhUy Z`o? A{^dmXZmMm àH$ma Oa Vw_À`m Am_À`mV (H°$Wmo{bH$ Am{U àmoQ>oñQ>§Q>) gmaIm Agbm Va H$moR>o {~KS>bo? CbQ> XmoÝhr g_mOm§V gbmo»`mbm EH$ bhmZgoM H$m hmoB©Zm ZdrZ H$maU àmá hmoB©b.
nwT>o dmMVm dmMVm AmnU 'O` {¼ñV' hm A{^dmXZmMm C„oI Ho$bobm Amho d Ë`m{déÜX H$mhr _V àX{e©V Ho$bo Zmhr ho nmhÿZ AmZ§X dmQ>bm d ho nÌ Amnë`mH$S>o à{gÜXrgmR>r nmR>{dÊ`mg Yra Ambm.
O` {¼ñV Ago åhUÊ`mMr XmoZ à_wI H$maUo AmhoV. EH$ Ago {H$ A{^dmXZmg bhmZ d gwQ>gwQ>rV eãX qH$dm eãXg_wM` bmJVmo. gbm_, am_am_, Omohma ho gd© EH$EH$Q>o eãX AmhoV. d Ë`m_wio XmoZ _mUgo ^oQ>VmM `m eãXm§Mm C?ma WmoS>Š`mV d MQ>H$Z Vr H$ê$Z Amnë`m _ZmVrb ^md àH$Q> H$aVmV. O` {¼ñV `m EodOr Ë`mM AWm©Mm EH$Q>m eãX AgVm qH$dm AW©^[aV Agm ~Z{dVm Ambm AgVm Va A{YH$ ~ao Pmbo AgVo. na§Vw øm Ñï>rZo EH$ eãX {_iUo AeŠ`M Agë`mZo Ë`m EodOr XmoZ eãX dmnamdo ho ~ao.
Xwgao Ago {H$ Amnbm à^y `oey hm em§VrMm amOm Agë`mZo Ë`mMm O`O`H$ma Ho$ë`mZo AmnU Ë`mÀ`m VÎdmMm A§{JH$ma Ho$ë`mgmaIo hmoVo. `mV AmUIr Ago hmoVo {H$ Ë`mMm O`O`H$ma Ho$ë`mZo AmnU ñdV:H$S>o {bZVm KoVmo (åhUOo Z_ñH$mamMr ^mdZm `oD$Z AmnU EH$_oH$m§nwT>o _mZ dmH${dÊ`mEodOr Ë`mÀ`m nwT>o _mZ dmH${dVmo). AmnU Amnë`m à^yMr AmR>dU H$aVmo (`mV am_am_ åhUVmZm Ho$di am_mMo Zmd Vm|S>mVyZ `mdo BVH$m dadaMm hoVy ZgyZ Ë`mnojm WmoS>m A{YH$ Imob AW© A{^àoV hmoVmo. åhUOo Amnë`mbm Ë`mMr AmR>dU hmoVo.) Am{U Omohmahr Oer `wÜXmMr Amamoir Amho VerM O` O` {hhr `wÜXmMr Amamoir Amho. _mÌ hr `wÜX {O§H$ë`mMr Amamoir Amho. Agm `m O` eãXmV {Vhoar qH$dm Mma àH$maMo AW© A{^àoV AgyZ Vo A{^dmXZ gwQ>gwQ>rV Amho.
àmoQ>oñQ>§Q> {¼ñVr bmoH$m§V O` {¼ñV åhUVmV Ago Oo AmnU åhUVm Vo AJXrM ~amo~a Amho Ago Zmhr. eoH$S>m 5 Q>¸o$ _mUgo gwÜXm O` {¼ñV åhUV ZmhrV ho _mÂ`m gmè`m _hmamï´>mVrb àmoQ>oñQ>§Q> {¼ñVr bmoH$m§À`m àË`j _m{hVrdê$Z _r åhUVmo. O` {¼ñV åhUmdo Aem àH$maMm R>amd EImÚm à_wI O~m~Xma ì`º$s d A{YH$ma Agboë`m {~engma»`m ì`º$sZo qH$dm {gZoS>Zo qH$dm H$m±{J«JoeZZo Ho$bobm Zmhr. hm àMma nmS>Ê`mMm à`ËZ _mÂ`m d{S>bm§Zr d Z§Va _r Ho$bm. na§Vw Ë`m§V Amåhmbm `e Ambo Zmhr EdT>oM `oWo Z_yX H$amdogo dmQ>Vo.
amo_Z H°$Wmo{bH$ d àmoQ>oñQ>§Q> {¼ñVr bmoH$m§Mr gaH$maZo amOH$s` ~m~Vr§V gm§JS> KmVbobrM Amho. BVahr H$mhr ~m~Vr§V Ë`m§À`mV gmaIonUm `m`bm nm{hOo d nmoemI, ^mfm Ë`mMà_mUo A{^dmXZmMm àH$ma `m§V Oa gmå` Pmbo Va Vr \$ma AmZ§XmMr Jmoï> hmoB©b.
AmnU Oa Amnë`m dmMH$m§Zm O` {¼ñV ho CMbÊ`mg gwMdmb Va _r _mÂ`m {¼ñVr ZmJarH$ nÌm§VyZ Ë`mMm àMma àmoQ>oñQ>§Q> bmoH$m§V H$arZ. hm àH$ma àmoQ>oñQ>§Q> bmoH$m§Mm Amho hm g_O MwH$sMm Amho ho _r da XmI{dboM Amho. à^w {¼ñVmda ^md R>odUmè`m gdm©§Mm hm àH$ma Amho.
hm ng§V Zgob Va AmnU Xwgam EH$ qH$dm XmoZ eãXm§Mm àH$ma gwMdm d Ë`mMm àMma _r H$arZ. _mÌ Ë`m àMmamZo _amR>r ^mfoMm IyZ nS>ob Ago hmoD$ Z XoÊ`mMr I~aXmar ¿`m`bm nm{hOo, åhUOo Vo Á`mbm {_eZar _amR>r åhUVmV Agbo Agy XoVm Cn`moJr Zmhr.
XodXÎm Zmam`U {Q>iH$

ñdmV§Í`moÎma H$mimV _mÌ H°$Wmo{bH$ \$mXam§Zr Am{U g_mOmZo aoìh {Q>iH$m§Zr gwê$ Ho$boë`m 'O` {¼ñV' `m A{^dmXZmMmM ñdrH$ma Ho$bm. AJXr A{bH$S>À`m H$mimn`ªV nmoñQ>H$mS>m©Zo dm Am§VaXoer` H$mS>m©Zo Iwembr H$i{dÊ`mMr dm g§nH©$ R>odÊ`mMr arV hmoVr Voìhm _amR>r {¼ñVr bmoH$ Amnë`m nÌmMr gwê$dmV 'O` {IñV' Zo H$aV AgV. emim-H$m°boOmV AgVmZm Kar {b{hboë`m _mÂ`m nÌm§Mr gwê$dmVhr `m A{^dmXZmZoM hmoV Ago. {¼ñVr Hw$Qw>§~mÀ`m
b¾n{ÌH$m N>mnm`bm Amë`m {H$ Ah_XZJa, Am¡a§Jm~mX Am{U Zm{eH$ n[agamVrb Hw$R>bmhr A{¼ñVr _wÐH$ AJXr Z {dMmaVm 'lr JUoe àgÞ' À`m OmJr 'lr {¼ñV àgÞ' Ago Q>mHy$Z _m`Ý`mÀ`m {R>H$mUr 'O` {¼ñV' {b{hVmo, BVH$s hr na§nam `oWrb g_mOmV ê$ibr Amho.
AmYw{ZH$ H$mimV _mÌ `m doJù`m A{^dmXZnÜXVrMr JaO Z ^mgë`mZo ~hþg§»` g_mOmà_mUo 'Z_ñH$ma' Am{U nmíMmË` nÜXVrZo B§J«OrV A{^dmXZ H$aUo Zì`m {nT>rZo gwê$ Ho$bo Amho.

g§X^©:
1) S>m°. e§H$aamd IamV, '_hmamï´>mVrb _hmam§Mm B{Vhmg - OmVrMr CËnÎmr d {dH$mgmMm B{Vhmg' (nmZo 64 Am{U 65)
2) '{Zamoß`m' _m{gH$, Am°ŠQ>mo~a 1940 (nmZ 92)


3) XodXÎm Zmam`U {Q>iH$ `m§Mo nÌ, '{Zamoß`m' _m{gH$, {S>g|~a 1940 (nmZ 132 Am{U 133)

Tuesday, February 9, 2010

Jai Bhim Jai Khrist Unity of Dalit Christians and Dr Babasaheb Ambedkar followers

‘Dalit Christians: Right to Reservations’

By Camil parkhe
Publisher: Indian Society for Promoting Christian Knowledge, New Delhi

ISBN 9788172149796




18. Solidarity of Jai Bhim and Jai Khrist
Unity of Dalit Christians and Dr Ambedkar followers


Renowned Marathi Christian poet Shahu Dagdoba Ujagare, had in 1929 dedicated his poetry entitled Nave Anjan to Dr Babasaheb Ambedkar who fought against untouchability.1 It was the first conscious move on the part of a dalit Christian to establish and maintain close ties between the dalit Christians and the Ambedkarite movement.

Delivering the presidential address at the fifth Marathi Khristi Sahitya Sammelan held at De Nobili College in Pune in 1972, Satyavan Namdeo Suryawanshi, editor of Marathi weekly Aapan had strongly advocated that the dalits Christians should unite with other dalits and minority communities in the State. His ideology is important even today.

Suryawanshi gave the call for uniting all dalit forces at a time when the dalit movement in the State had just started making its presence felt. The established Marathi litterateurs and majority of the society had not recognised this separate rebellious ideology till then. Suryawanshi’s call came at a time when even the dalit community itself had not realised the potential of the movement. Significantly, Suryawanshi at that time was editor of a weekly, which was run by the Jesuits.

Suryawanshi enjoys a special place in Marathi literature and also in the dalit movement in Maharashtra. In the 1970s, a series of autobiographies by dalit writers created a major upheaval in Marathi literary circles as well as in the society. The autobiography of Suryawanshi – ‘Aga Je Kalpile Nahi’ (‘I had never even imagined this’) published in 1975, was the front-runner of these autobiographies. Suryawanshi had stated in this book that in his childhood, despite being a Christian, he was always treated by the high caste Hindus as a Mahar, an untouchable caste.

Unfortunately, Suryawanshi’s autobiography remained neglected for quite some time due to lack of effective marketing system. Veteran dalit writer and poet Daya Pawar’s autobiography ‘Baluta’ and P. E. Sonkamble’s autobiography ‘Athavaniche Pakshi’ were published subsequently in 1978 2 and became landmarks in Marathi literature.

In his presidential address at the Khristi sahitya sammelan, Suryawanshi had said, “In today’s democracy, a handful of Christians have absolutely no value. Even in a democratic set up, the government’s facilities and rights cannot be distributed evenly to all because every community thinks for itself and lives by protecting its own interests. Everyone is trying hard to gain a major share of cream for one’s own community, and gets maximum benefits with the help of majority votes in democracy. Due to this ‘Might is right ‘ situation, the sweet fruits of democracy are being enjoyed by majority communities and at the same time our poor community is merely watching it in bewilderment. All the minority communities also face a similar situation. However hard we may try and get our community organised and united, we would never be the rulers!. We would never be able to acquire the power to rule. If a dalit Christian writer is shrewd, intellectual and practical, he will realise mere uniting the Christian community would not yield any major benefits for the society. In a democratic set up, some social benefits can be secured only if the people are able to cause some kinds of nuisance to the government or the rulers, if they can cause terror or pose challenges on the basis of their solidarity. A handful and peace-loving Christians can never pose such challenges. Therefore, why should we waste our strength and intellect in running after mirage of securing and protecting welfare and interests of the Christian community?

Instead, let us mingle and be a part of the crowd of those who are helpless, dalit, distressed, ignored, weak and exploited. Let us share their misfortune, their pain, let us wipe out their tears, and while protecting their welfare, and while pleading for them, let us protect our welfare as well. Our interests and welfare are no different from them, nay, without them, we do not have any existence!

Sometimes, referring to my Aapan weekly, some of my friends ask me, ‘’You take up issues of Muslims, Buddhists, Harijans and tribals in your weekly very enthusiastically. But in comparison, you are less enthusiastic while fighting for the Christians’ issues, why is it so? Who will protect our interest? Who will fight for us Christians? Who will plead for us?’’ I reply to my friends, “Our interests are not different from the interests of the sad, exploited and the dalits. One who pleads for these people also pleads for the Christians. Because, I perceive Lord Jesus in every sad person. If some one is making a false and unjust propaganda against the Muslims, he is doing the same against the Christ and defaming Him. If Buddhist women are stripped, I feel my sisters Martha and Maria have been molested.3

Christians as well as some others from my native town Shrirampur were astonished when they saw a photograph of Dr. Ambedkar prominently placed at the local Catholic parish priest’s office. Most of the people are under the impression that they should keep themselves away from the Ambedkarite movement if they are Christians. Marathi writer Avinash Dolas has described this mentality of dalit Christians in following words: “Members of this community find themselves in a fix. On one hand , they looked at Christ for the heavenly abode and on the other hand, there was Dr Ambedkar who could solve their worldly problems and help them to lead life on this earth. The dalit Christian community was caught in a dilemma. Will they, as Christians, be able to march on the streets, shouting slogans of Jai Bhim? Can they, even after remaining true Christians, become Ambedkarites and return the salute of Jai Bhim of the Amberkarite brigade? 4

It was Rev. Arvind Nirmal who succeeded in solving the predicament faced by the dalit Christians in Maharashtra. Rev Nirmal, an authority on Christian theology, declared that the dalit Christians can retain their umbilical cord with the Ambedkarite movement while still practicing Christianity. Rev Nirmal who is credited with bringing in the dalit Christian liberation movement in Maharashtra motivated many dalit Christian writers and social activists to be a part of the Ambedkarite movement.

Rev Nirmal was a student of Milind College, one of the institutions founded by Dr Babasaheb Ambedkar. He had the fortune to see Dr. Ambedkar from a very close quarter. While in Chennai, he started Christian Dalit Liberation Movement (CDML) . He has edited a book, entitled ‘Dr. B.R. Ambedkar, a centenary tribute’.

One of the major contribution of Rev Nirmal is starting the tradition of holding separate dalit Christians’ sahitya sammelans, Until his death in 1995, he took the initiative to hold the annual sammelans for consecutive four years. Until Rev Nirmal established this rebellious path in literary circle, the dalit Christians considered themselves as a part of the `main stream’ literary circles although their existence was not even acknowledged there. Rev Nirmal himself presided over the first and third dalit Christian sahitya sammelans held at Ahmednagar in 1991 and at Lonavala in1994. The presidents of other sahitya sammelans were S N Suryawanshi (Jalna, 1993), Devdatta Husale (Ahmednagar 1995), Bishop Pradeep Kamble (Pune 2001) and Rev Subhash Chandorikar (Sangamner 2004).

On behalf of ‘ Sugava’ magazine of Vilas Wagh and Usha Wagh, and also on behalf of ‘Christian Dalit Liberation Movement’ (CDML), a seminar was organised in Aurangabad some fifteen years ago. Along with Shantaram Pandere, Sharad Patil and Avinash Dolas literary personalities and leaders from Christian community like, Rev. Nirmal, Anil Dahivadkar, Sunil Adhav also had participated. 5 The organiser Rev. Nirmal had tried to take Marathi Christian community to Dr. Ambedkar’s movement through this seminar.

After the death of Rev Nirmal, Dr Gilbert G Londhe, Rev Chandorikar and Vasant Mhaske have kept up dalit Christians’ movement in Maharashtra alive.

Well-known Marathi author Devdatta Husale has succeeded well in maintaining the ties between dalit Christians and the Ambedkarite movement. Well known for rural literature, Husale has commented on the situation of the dalit Christians often in a terse manner.

Delivering the presidential address of the 19th Marathi sahitya sammelan, at Ahmednagar in 2001, Husale said, “Instead of praying ten times and living in constant fear, the dalit Christians should just erect a memorial ( of Dr Ambedkar) and then not a single organisation will ever have the courage to challenge the Christian locality. In any case, do we not attend birth and death anniversaries of people who have never come to the rescue of Christians? We will definitely have the solid backing of our own Buddhist brothers if we give them call at any time. If we participate in Dr Ambedkar’s birth anniversary celebrations and if the Buddhists attend the Christmas celebrations, the unity of the two communities will have the desired effect.“

The large number of dalit Christians from Marathwada region, from Pune, Nashik, Jalna, Latur and Ahmednagar districts and the migrants to Bombay should serve as a natural vote bank to various factions of the Republican Party of India (RPI) and its alliances. The dalits in Maharashtra originating from the same castes, roots and after living together for ages in villages have now got divided into three religions, Hindu dalits, neo Buddhists and the dalit Christians. Fortunately, they have never got separated geographically and psychologically. It is a fact that the neo-Buddhists have progressed more than the dalit Christians due to the availability of reservations and other concessions.

The social and political leaders of both these communities have not realised that the interests of the people would be served better if these communities remained united politically. These leaders are yet to realise that their social, economical, educational and political problems may have a common answer in spite of their different religious streams, as the root of these communities is one and the same.

During my first meeting with Vilas Wagh of Sugava Publication, he asked me whether I was in any way connected to the movement of the dalit community. Wagh, who is a prominent leader of the dalit movement in Maharashtra, said. “Dalit Christians must maintain strong ties with the Ambedkarite movement,’’ adding “though the two communities follow different religions, their original root and community is the same, their problems also are similar. Therefore, the two communities must stay together in their struggle.” .

Dalit Christians belonging to the older generations greet each other, saying ‘Jai Khrist.’ People from the Ambedkarite movement have the tradition of greeting each other with the ‘Jai Bhim’ slogan. When a dalit Christian participates in Ambedkarite movement, it cannot be considered as being disloyal to his religion. Therefore, he may well greet a fellow dalit from the Ambedkarite movement with salutation, ‘Jai Bhim’.



References:



1.Sunil Adhav –‘Dharma Khristacha, Vichar Sahityacha- Shatakateel Khristi Sahitya Sammelanadhyakshiya Bhashane Va Tyavareel Samiksha’ (page 409)

2.Dr. Vasudeo Mulate ’Dalitanchi Atmakathane : Sankalpana Va Swaroop’, Swaroop Prakashan, ‘Akshar’, 858, Sahyadri nagar,n-5(south) CIDCO, Aurangabad,431003, 2nd edition April2003(pages 25, 26)

3.Sunil Adhav – Dharma Khristacha, Vichar Sahityacha- Shatakateel Khristi Sahitya Sammelanadhyakshiya Bhashane Va Tyavareel Samiksha (page187)

4.Avinash Dolas, ‘Ambedkari Chalval : Parivartanache Sandarbh, Sugava Prakashan, Pune, first edition 1995 (page 47)

5.Avinash Dolas, As above (page 45)

6.Sunil Adhav – Dharma Khristacha, Vichar Sahityacha- Shatakateel Khristi Sahitya Sammelanadhyakshiya Bhashane Va Tyavareel Samiksha’ (page 410)

7.As above (page 344)