Tuesday, April 26, 2011

[ZESTCaste] Medical camp in Ranchi to celebrate Ambedkar Jayanti

 

http://www.organiser.org/dynamic/modules.php?name=Content&pa=showpage&pid=395&page=17

2011 Issues > May 01, 2011

Medical camp in Ranchi to celebrate Ambedkar Jayanti

AKHIL Bharatiya Vidyarthi Parishad (ABVP) organised a medical camp at
a village under Kankhe block in Ranchi to celebrate the birth
anniversary of Dr Bhimrao Ambedkar on April 14.

Block Medical Officer Dr Surendra inaugurated the camp. Dr Satish Mida
was the chief guest and ABVP national executive committee member Shri
Swarna Singh was also present on the occasion.

Speaking on the occasion, Dr Surendra said the health problems in
India is the biggest problem. He lauded the services of the ABVP in
mobilising the youth in rural areas. Dr Satish Mida said Dr.Ambedkar
was a saint of social consciousness. So, throughout his life he worked
for social harmony. Dr Satish appreciated the commitment of the ABVP
towards the society. A total of 142 people underwent free health check
up in the one-day camp. (FOC)

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[ZESTCaste] Ambedkar’s ideology

http://www.srilankaguardian.org/2011/04/ambedkars-ideology.html

Ambedkar's ideology
Uploaded by admin Baba Saheb Ambedkar, feature, Social 11:47:00 PM

India should have a Capitalistic approach that suits it the best

by Chandrabhan Prasad

(April 25, New Delhi, Sri Lanka Guardian) In the I950s, people lived
in a world that was divided. Torn ideologically, the Communist world
was led by the former Soviet Union. The US was the leader of the
Capitalist world. It was also the time when anti-colonial struggle was
at its peak. Once free, they chose a new identity for themselves —
they called themselves the Third World country.

The Soviet Union claimed leadership of the Third World countries. With
Communist Party of China taking over country, a major part of the
world had turned Red. Many leaders believed that the days of
Capitalism were numbered. Vladimir Ilyich Lenin's book Imperialism is
the highest stage of Capitalism was extremely popular during that
time. The Lenin's thesis argued a logical fall of Capitalism. It was
based on a simple arithmetical calculation — once the Third World was
free from Imperialism, the contradictions between the Proletariats and
Capitalism will sharpen to a point of a breakdown. To Lenin,
Proletariats in the Capitalist world were not revolting because they
wanted to benefit from the loot brought from the colonies.

In India, as elsewhere, Lenin's slogan Road to London and Washington
goes via Calcutta and Peking had millions of takers. That meant, after
triumph of Communism in China in 1949, India was next in line to turn
Red. Even Jawaharlal Nehru was all in praise of Marxism. No wonder
then many Brahmins would turn Communist which would mean triumph of
Communism in the country. What was Dr Ambedkar's stand and ideology
during this time? The Dalits need to debate over this. Through this
column, some insight can be gathered.

Ahead of the first Parliamentary Elections in 1952, Dr Ambedkar
decided to write a manifesto of his party — All India Scheduled Caste
Federation. On October 6, 1951, a meeting was held at his residence.
The manifesto outlined following policies to be implemented — for
agriculture in case federation won elections:

* Agriculture must be mechanised. India can never become
prosperous so long as the method of cultivation remains primitive

* To make mechanised farming possible, cultivation on small
holdings must be replaced by large farms

* To increase the yield, there must be provision of for adequate
manuring and supply of healthy seeds


This was penned by Dr Ambedkar 60 years ago. What was the ideological
position of Communism in India then? Wasn't land to the tiller the
main slogan of the Communist party? Is land to the tiller slogan
possible on large farms? To whom does the idea of large farms belong?
Doesn't it belong to Communists?

In 1951, Dr Ambedkar wanted mechanisation of agriculture. Have the
Communist parties in India ever supported mechanisation of
agriculture? In fact, Communists along with Socialists were the first
to oppose introduction of tractors on the ground that machines will
create more unemployment.

Today, adequate manuring and healthy seeds mean the use of chemical
fertilizers and hybrid seeds.

Dr Ambedkar's manifesto lay emphasis on tackling poverty. "Looking at
the intense poverty of the people of this country, no other
consideration except that of greater production can be the primary and
paramount condition," wrote Dr Ambedkar in his manifesto.

But under what kind of system would the production will increase? The
manifesto has an answer for this. "For the purpose of increasing
production, the Scheduled Caste Federation (SCF) will not be bound by
any dogma or any pattern," says the manifesto (pg 39). What did Dr
Ambedkar mean when he wrote this?

Was he against the private sector? "The pattern of industrial
enterprise will be a matter regulated by the needs of the time and
circumstances. Where national undertaking of an industry is possible
and essential, the SCF will support national undertaking. Where
private enterprise is possible and national undertaking not essential,
private enterprise will be allowed," manifesto reads.

Dr Ambedkar strongly opposed Marxism. By the time he wrote the
manifesto, the idea of State Socialism lost its appeal. Did Dr
Ambedkar then stand for a Capitalistic social order? Nowhere does he
praise Capitalism. In his life time, horrifying results of Communism
had not been revealed. For many enlightened scholars belonging to the
Third World and upholding Capitalism was blasphemous.

Yet, Dr Ambedkar's manifesto virtually endorses Capitalism, with a
difference though. Today, we know that Capitalism can have many
shades. Capitalism in Scandinavia countries — Denmark, Norway and
Sweden is not the same as Capitalism in the UK and the US.

In other words, Dr Ambedkar's ideology was Ambedkarism — a Capitalism
that best suited India.


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[ZESTCaste] INLD not to support illegal orders of khap panchayats

http://www.hindu.com/2011/04/26/stories/2011042660040300.htm

Other States - Haryana

INLD not to support illegal orders of khap panchayats

Chandigarh: The Indian National Lok Dal on Monday said it would not
support any illegal orders of khap panchayats, which have come under
attack from the Supreme Court recently.

"We never support anyone giving diktats to murder or doing something
which is illegal...," INLD secretary-general Ajay Chautala told
reporters here.

He was replying to question on the khap panchyats' decision to file a
review petition after the Supreme Court's observation that kangaroo
courts were "barbaric and illegal".

He said khaps were part of Indian culture and doing a good work. "If I
recall, I don't remember a single instance where khap panchayats have
issued an order to kill anyone or said something that was illegal.
Khaps are part of our culture and tradition since the Mahabharata
times," the INLD leader said.


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[ZESTCaste] Fwd: death in a manhole

---------- Forwarded message ----------
From: Shiva Shankar <sshankar@cmi.ac.in>
Date: Wed, Apr 20, 2011 at 9:33 AM
Subject: death in a manhole
To:

The law against 'manual scavenging' is not enforced even in the
capital of this country.
       Shiva Shankar.
                       -------------------

Two safai karamcharis die while cleaning manhole

http://timesofindia.indiatimes.com/city/delhi/Two-safai-karamcharis-die-while-cleaning-manhole/articleshow/8021153.cms

TNN | Apr 18, 2011, 11.21pm IST

NEW DELHI: Two safai karamcharis died after inhaling poisonous gases
while cleaning a manhole in Bawana in northwest Delhi on Monday. The
victims have been identified as Harvinder (25) and Anil (26). The
incident was reported around 10.45am in DSIDC industrial area, said
cops.

The two were working for a private contractor hired by Delhi Jal Board
and were clearing a blocked sewer in the area when the incident took
place, said police. Cops said, Harvinder had climbed down the sewer
when he lost consciousness after inhaling the poisonous gases.

Police said Anil decided to go after Harvinder when he stopped
responding to his calls, but met with a similar fate. "When Anil
descended into the gutter , he too lost consciousness and subsequently
died. Another labourer Joginer was found lying unconscious," said a
cop.

While Anil and Harvinder were declared brought dead, Joginder is
reportedly critical.


***

Dear Friends, here is mail from Stalin K, the director of the award
winning film 'India Untouched'.
       Please join the fight against manual scavenging.
       Shiva Shankar.
                       -----------------
Hi Shiva, This video made by our community correspondent in Ludhiana
may interest you. Please feel free to circulate widely.
http://indiaunheard.videovolunteers.org/jai/lives-wasted-in-gutters/
Two manual scavengers were killed while working without any safety
masks or gloves which necessarily have to be provided by the
government. Men – particularly from the Chuhar, Mehathar, Halalkhor,
Lalbaghi, Bangi, Thotti and Jamadar lower castes – are commonly
employed as manual scavengers and sewage cleaners in India. These
caste subgroups are generally referred to as Valkimis. A Valmiki is
considered to be the lowest of the low in the caste hierarchy. In
Ludhiana, 90-95 percent of the Valmiki community are engaged in this
horrendous work; everyday their lives are under threat and their
dignity is taken away.
In this video our community correspondent, Jaikumar, highlights the
dangers of this work. He urges the government to make safety
provisions for these cleaners who work in sewers; the drains often
contain abnormally high percentage of carbon dioxide, varying amounts
of methane, hydrogen & hydrogen sulphide and a low percentage of
oxygen. When cleaners are directly exposed to these gases they fall
sick and even, as this video shows, die immediately.
Jai Kumar speaks about his community, "Members of my community are
poor and there are high levels of illiteracy. They aren't aware of the
dangers attached to these jobs or of other opportunities available. It
is crucial that they educated about the risks involved. Only then will
they be empowered to demand safety equipment and even an end to this
practice all together."
- Show quoted text -

On Wed, Apr 20, 2011 at 9:33 AM, Shiva Shankar <sshankar@cmi.ac.in> wrote:
     The law against 'manual scavenging' is not enforced even in the
     capital of this country.
            Shiva Shankar.
                            -------------------
     Two safai karamcharis die while cleaning manhole
http://timesofindia.indiatimes.com/city/delhi/Two-safai-karamcharis-die-whi
     le-cleaning-manhole/articleshow/8021153.cms
     TNN | Apr 18, 2011, 11.21pm IST
     NEW DELHI: Two safai karamcharis died after inhaling poisonous
     gases while cleaning a manhole in Bawana in northwest Delhi on
     Monday. The victims have been identified as Harvinder (25) and
     Anil (26). The incident was reported around 10.45am in DSIDC
     industrial area, said cops.
     The two were working for a private contractor hired by Delhi Jal
     Board and were clearing a blocked sewer in the area when the
     incident took place, said police. Cops said, Harvinder had
     climbed down the sewer when he lost consciousness after inhaling
     the poisonous gases.
     Police said Anil decided to go after Harvinder when he stopped
     responding to his calls, but met with a similar fate. "When Anil
     descended into the gutter , he too lost consciousness and
     subsequently died. Another labourer Joginer was found lying
     unconscious," said a cop.
     While Anil and Harvinder were declared brought dead, Joginder is
     reportedly critical.

--
 Stalin K.
 Director
 Video Volunteers - Empowering Community Voices
 Phone : (W) 0832-2281032 (M) 99235-94635
 Skype: stalink1234
 www.videovolunteers.org/
 http://twitter.com/videovolunteers
 Watch our videos: indiaunheard.videovolunteers.org


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[ZESTCaste] Fwd: Scavenging Profession - EPW article

 

---------- Forwarded message ----------
From: Shiva Shankar <sshankar@cmi.ac.in>
Date: Tue, Mar 29, 2011 at 6:44 PM
Subject: Scavenging Profession - EPW article
To:

"... The scavenging profession is a direct mockery of India's status
as a developing global power because the scavengers continue to be in
the same state in which they were during the pre-independence days.
The scavengers have not received anything from either India's
independence or from the affirmative reservation policy implemented
for their uplift. Rather, their condition seems to be worsening. For
example, recently, some people belonging to the 'Bhangi' community
smeared human excreta to protest the Karnataka government's plan to
evict them from their homes. This act, in one sense, can be seen as a
political opposition to mainstream India's stereotypes on scavenging
which has, along with the government, always shown some vague
reformist intent with regard to the scavenging profession. As against
the reformist agenda, this protest was about reclaiming the legitimate
space of the scavengers and keeping the 'reformers' at bay. ..."

 Scavenging Profession: Between Class and Caste?
 B.Ravichandran http://www.epw.org.in/epw/uploads/articles/15869.pdf

A recent incident where some people belonging to the 'Bhangi'
community smeared human excreta to protest the Karnataka government's
plan to evict them from their homes brings out in stark relief the
failure of reformist initiatives to end the manual clearing of human
excreta. This article argues that part of the reason for these
failures has been the inability to imbue the 'Bhangi' with political
agency, while our ideological and literary imaginations have only
tried to see this issue in terms of caste or class. ...

... And as we know, since every caste has a 'hereditary' profession
according to the Hindu shastras, scavenging definitely qualifies as a
caste profession. In north India, scavengers are addressed largely as
Bhangis and in the southern states as Arunthathiyars, Rellis, Madigas,
Mehtars, Pakis, etc, depending upon the region in which they reside.
However, we should not forget that although scavenging is done, with
regional variations, by one particular community or caste, the
majority of the people within those particular communities are not
scavengers. Among the scavenging castes there are large numbers of
daily-wage labourers and those who get monthly salaries by working in
factories. However, whatever work they may do, they have to bear the
stigma of the profession associated with the caste and the consequent
backwardness. Here I quote from report of the National Commission for
Safai Karmacharis (2001):
       "... the other Safai Karamcharis, who are perhaps not directly
engaged in manual scavenging, namely, the safai karamcharis employed
in municipalities, are also not faring any better. A large number of
them are indirectly involved in manual scavenging. ..."

While discussing the issue of scavenging, this invisible majority and
their problems remain under-represented. I claim this is due to the
profession being reduced to governmental categories and not seen as a
structural problem of the caste system in India.

In this context it is important to look at the history of how the
profession has been perceived. I would like to refer to two prominent
nationalist responses to the issue, that of Mahatma Gandhi and of B R
Ambedkar. Ambedkar, while critiquing Gandhi.s stance on scavenging in
'What Congress and Gandhi Have Done to the Untouchables', quotes
Gandhi:
       "I love scavenging. In my Ashram, an eighteen year old Brahmin
lad is doing the scavenger's work in order to teach the Ashram
cleanliness. The lad is no reformer. He was born and bred in
orthodoxy. But he felt that his accomplishments were incomplete until
he had become also a perfect sweeper, and that if he wanted the Ashram
sweeper to do his work well, he must do it himself and set an
example."

Ambedkar then proceeds to critique Gandhi's position thus:
       "What is the use of telling the scavenger that even a Brahmin
is prepared to do scavenging when it is clear that according to Hindu
Shastras and Hindu notions even if a Brahmin did scavenging he would
never be subject to the disabilities of one who is a born scavenger?
For in India a man is not a scavenger because of his work. He is a
scavenger because of his birth irrespective of the question whether he
does scavenging or not."

It is not surprising that many dalits who talk of facing
discrimination still look at this profession from a Gandhian
perspective, because Gandhian paternalism most resembles governmental
reformism. However, as I indicated above, governmental reformism is
not strictly Gandhian or Ambedkarite in nature due to historical
changes in the nation's journey from imperialist subjugation to high
capitalism. ...

... While everyone argues that the profession is the cause for their
socio-economical backwardness, they forget to bring up the issue of
caste. I want to foreground the news of dalits smearing human excreta
on their body as a shield against the so-called modernisation drive of
the Government of Karnataka (the government wanted to evict the
untouchables from their homes, probably on the basis that they do not
have proper legal claims). I would like to argue that the act of
pouring shit on their own body in protest against the State.s forceful
eviction is a political act, not only against the civil society, but
also against the contemporary dalit movement in the country. However,
as usual, attempts have been made by the mainstream media and civil
society alike to divert the metaphorical intervention of scavengers
trying to politicise shit from its political context.

The protesters poured excreta on themselves not to claim they are
still scavengers, instead, in the eventuality of a displacement or
other such unwelcome intrusion, excreta is the only protection for the
bodies/families of the scavenging community. The act was an act of
politicising shit, after which the government had to give back the
homes to the scavengers. This very act has similarities to the way the
black movement politicised colour, after which the word black could
not be divested from the political uses to which it was put by those
movements. I argue that, this politicisation of the event and the
profession is what is lacking in this drive towards modernisation and
the urge to civilise, which is just another facet of the displacement
drive of the Karnataka government. It is the same arm which cleanses,
that invokes the discourse of rights to displace as well!

Recovering Agency

Usually what comes to our mind when we speak of the scavenging
profession is a bucket and yellow coloured shit, which invokes pity
and repulsion at the same time, without any room for political angst
or agency. It is presumptuous to assume that anybody would relate to
the plight of a scavenger at the level of pity or revulsion. I am not
appealing to reduce the distance of the .other. with the plight of the
scavenger, but rather politicise this distance, through the agency and
consciousness of the scavenger. This in effect disrupts and disturbs
the creation of an illusion of equality, which is the basis of any
political action. The social disabilities that come with scavenging
can only be eradicated by a large-scale reformation of the society. I
argue that, as of now, the only way to work with the gigantic
apparatus of the governmental machinery and simultaneously maintain
the politicisation project of the community is through reservation,
which adequately converts the unbridgeable gap of the disposed from
the elite, as a political gap, and provides enough agency for the
subaltern to work his way through the tenuous struggle of his
existence.

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