Recession Incites Racist Attacks on the Indian Students in Australia

            There have been a growing number of recent attacks on the Indian students in Australia .  For the last year, there were more than 70 such attacks.  In the last two weeks there have been more than 5 attacks.  Most of these attacks have been in the Melbourne area.  One cannot help noticing that recession has something to do with these attacks.

            There are about 400,000 foreign students out of these about 100,000 are Indian students.  Most of the Indian students work to support themselves.  Most of them want to settle in Australia after they finish their studies.  Since last year, when the recession hit Australia , the Australians started perceiving them as people who may threaten their jobs.  The economic crisis is known to sharpen contradictions between the different groups of people.

            The Australian government is denying that the attacks are racially motivated.  It is saying that the Indian students are soft targets and they also carry expensive lap tops and cell phones.  This attracts the attackers who just want to rob them.  Because most of the Indian students work, many times they have to travel alone in the trains at late night.  However, the victims are so severely beaten that they are critically injured and some of them need extensive hospitalizations.  These facts suggest that these attacks are not just motivated to rob them.

            Australia was a penal colony for the British and the criminals were exiled here from England .  Australia has a very strong history of racist immigration policy. Till seventies, only the white people were allowed to be the immigrants.

            Australia has been economically, politically and culturally closely integrated with the West, particularly England .  However, with the decline of the West and the rise of Asia , attitudes started to change.  Australia wanted to economically integrate with the rising Asia .  People started learning Chinese and Japanese languages. Prime Minister Kevin Rudd speaks fluent Chinese.

            Australia was moving towards a multicultural society.  Australia saw Singapore as a very good example of multiculturalism.  During the 2004 Olympics games Australia projected a multicultural image and the Australian aborigines were given a prominent role in the Olympic celebrations.  However, the recession and the economic crisis may be pushing Australia again towards racism and intolerance.  This will be a sad example of regression.

            Historically, many Western capitalist countries have seen racist attacks, particularly during the hard economic times.  We were told that the World is moving towards a global community in this era of globalization.  Globalization is an old wine in a new bottle.  We are seeing same types of racist attacks which we have seen in the past.

            One thing different from the past is the movement in India in support of the students.  We have never seen such movement before.  The Indian government has also put pressure on the Australian government.  The World media has also put the Australian government on the defensive.  Super star Amitab Bachan has refused to accept an honorary degree from the Queensland University of Technology.  We certainly hope that Prime Minister Kevin Rudd will live up to his assurances that the Australian government will control the situation and protect all people in Australia .

   Sawraj Singh, M.D. F.I.C.S.

Chairman Washington State Network for Human Rights

Chairman Central Washington Coalition for Social Justice

	North Korea and Iran Pose Serious Challenge to America

            The rising tensions in Korea and an increasingly defiant Iran pose a very serious challenge to America .  These two countries not only threaten the regional American interests but can also upset the American global strategy.  South Korea and Japan are very important countries for America to contain the growing influence of China .  These two countries are the only two Asian countries with important military bases and a large number of American troops.

            Two recent events have tremendously raised tensions in the Korean peninsula.  Former President Roh’s suicide and the North Korean nuclear tests and missile tests.  President Roh was the first leftist president Korea ever had and he is also the first Korean leader to commit suicide.  Roh wanted to fundamentally change the conservative and pro American policies of the Korean elite. His election campaign slogan was “Not to kow tow to the USA ”.  He echoed the sentiments of the youth, the ordinary people and the underprivileged people in Korea . It was under Roh’s leadership that China became the number one trading partner of South Korea .

            The rightist pro American military business complex did not like his policies.  The new president reversed Roh’s policies and revived the pro American, anti China , anti Third World and anti people traditional policies.  Roh was moving forward towards the Korean reunification. His policy toward North Korea was called the policy of Sunshine. South Korea was helping the North financially and the contacts between the two were rapidly growing.  However, the current administration has reversed that policy and the tensions between the two Koreas are rising to a point that an armed confrontation has become a distinct possibility.

            Many people in Korea blame the new president for persecuting Roh and his family under the pretext of investigating them for corruption. Because they believe the charges are politically motivated and are responsible for Roh’s suicide. There is great anger among the people and thousands of people are showing support for Roh.

            North Korea has conducted nuclear tests and continues to test its new missiles.  This really puts a lot of pressure on South Korea and Japan , the closest American allies in the region.  North Korea remains defiant to the U.N. and there is very little chance of revival of the six party talks to reduce tensions in the Korean peninsula.   The tensions may escalate and a missile or a nuclear attack by North Korea is not to be completely ruled out.  South Korea and Japan will be too much preoccupied with North Korea and will be unable to do much for containing China .

            Iran is also becoming increasingly defiant and is posing a formidable challenge to Israel , the main American ally in the Middle East . Over the last two decades, Israel has been constantly losing influence in the Middle East .   The Hezbollah defeated Israel in Lebanon and Israel was unable to score a clear victory against the Hamas. Iran has emerged as the leading power in the Middle East and has become the main supporter of the Hezbollah and the Hamas.  Iran has tested missiles which are capable of reaching Israel .  Iran continues to develop its nuclear capability.  Russia and China view Iran as a potential ally against the alliance of America , India and Israel .  The growing influence of the Islamic fundamentalists in Afghanistan and Pakistan will not only endanger Pakistan but will seriously affect India’s capability of helping with the efforts to contain China.

            Meanwhile China continues to increase its influence.  It just replaced America to become the largest trading partner of Brazil , the most powerful country in South America .  As America will be kept busy by North Korea , Iran and the Islamic fundamentalists, China continues to advance in Asia , Afghanistan and South America .            

Sawraj Singh, M.D. F.I.C.S. Chairman Washington State Network for Human Rights & Chairman Central Washington Coalition for Social Justice

	The Victory of Congress,   a big Setback for the Third Front

Sawraj Singh, M.D. F.I.C.S.
Chairman Washington State Network for Human Rights &
Chairman Central Washington Coalition for Social Justice

   The recent election results in India showed that the emerging trend of an alternative to the two party systems got a major jolt.   The congress party regained the ground lost over the last two decades.  Results were equally shocking for the BJP, the Hindu Nationalists party.  The congress party was also able to attract the minorities who were increasingly disillusioned with it.  Not only the Muslims, the Sikh and the Dalits but even the Maoists helped congress to score an impressive victory which proved all the predictions of a hung parliament wrong.

                The Muslims deserted the Samajwadi party of Mulayam Singh Yadav to come back to the congress’s fold.  After the demolition of the Babri Masjid, the Muslims were not only angry at the BJP who led the movement to demolish the Masjid but were also angry with the congress for not preventing this to happen.  They then started supporting the Samajwadi party.  However, they were frustrated with the party also and came back to their traditional stand of supporting the congress.

                It seems that Mayawati was going to challenge the two party systems with the emergence of Dalits as an independent force.  However, Dalits also decided to return to the traditional fold of congress party thereby weakening the movement toward becoming a nucleus for the third front.  Mayawati has to wait a little longer to emerge as the national leader. Advani, the leader of the BJP lost all chances of become India’s Prime Minister.  The Sikhs even though a small minority, can make a big difference in the outcome of the North Indian states.  Besides Punjab, their traditional stronghold, they can also make a difference in Haryana, Delhi, and some parts of Rajasthan and Uttar Pardesh. 

                The congress promoted Dr Manmohan Singh as the next Prime minister in a big way.  Not only it attracted many Sikh voters but also many other minorities were also attracted towards the congress because Dr.  Manmohan Singh was also perceived by many people as a person capable of leading India out of the present recession.  He also showed restraint in dealing with Pakistan after the Mumbai terror attacks.  Now it has become clear that he did the right thing and India is seeing a stable Pakistan as more of an asset rather than a liability.

                The Maoists also helped the congress to defeat the CPIM in West Bengal.  They attacked the CPIM particularly on the issue of Tata’s plant in Cingaur.  They joined Mamta Banerjee and weakened the CPIM in West Bengal thereby paving the way for the victory of the Trinmool Congress and a major setback for the leftist parties.

                The leftist parties have been always concerned about preventing the BJP from coming into power rather than focusing on developing the “Third Front” as alternative to the two party systems.  The third front is the most compatible with the Indian situation.

Posted on May 20, 2009

	AMERICA AND EUROPE DEALING DIFFERENTLY WITH RECESSION Sawraj Singh, M.D. F.I.C.S. Chairman Washington State Network for Human Rights & Chairman Central Washington Coalition for Social Justice

            The way America and Europe are dealing with the recession is very different.  Europe has not been affected as badly as America has been.  It is becoming quite clear that in the long run the concepts of a utilitarian capitalist system, a social well fare state and capitalism with human face are superior to the American cut and dry consumerist capitalism.  The Europeans were able to develop much better social protective nets which have helped them to bear the pain of the recession much better than the Americans.

            America has always been dominated by the rightist ideas that the market forces have an inherent strength to handle the ups and downs in the economy and if left alone the market will always correct it self.  Therefore they are always opposed to the government interfering with the markets and people’s lives.  The fall of the Soviet Union and the Eastern block only made such thinkers even stronger in their belief.  President Regan was a champion of this point of view.  President Bush tried to carry this message forward but miserably failed.  The modern state is too complex and moreover globalization has made the present economies so complicated and interdependent and the Regan and Bush approach cannot work.

            Americans have suffered much more than the Europeans during the current recession.  More people lost their jobs, more people have lost their homes and more people have committed suicide or killed their families in America compared to Europe .  Not only have some workers committed suicide but some executives have also done the same.  Many psychiatrists feel that the recession has increased the incidence of suicide.  Far more people have attempted or thought of suicide than who actually committed suicide.

In Europe things are not as bad.  Most of the European states guarantee the basic necessities of their people such as healthcare and education.  The chances of losing one’s job are less than in America and the unemployment benefits are far more generous.

            I predicted many years ago that in the long run Europe will do better than America and Russia will reemerge as a very powerful country.  At that time, there were many who disagreed with these predictions but now even the mainstream American media seems to be in agreement with my concepts.  For example, I saw on MSNBC a comparison between the American and the European workers during the current recession.  The workers in Heidelberg Germany which can be compared to Detroit in America have suffered much less than their equivalents in America .  Both the cities are the automobile hubs for their countries.  The automobile workers in Heidelberg feel that their lives are not too much different than before the recession.  Things are very different in Detroit .  Two out of the three big automobile companies, General Motors and Chrysler are on the verge of bankruptcy with devastating effects on the workers.  Mercedes Benz and Volkswagen are going to survive during the current economic crisis.

            While the Western Europe is doing better economically than America , Russia is making a very big come back militarily.  The May 9th Victory parade in Moscow , celebrating the Russian victory over the Nazis, was very impressive.  It appeared as if Russia has decided to challenge the American military superiority in Europe .  This parade was the biggest show of force after the cold war.  There were more that 9,000 soldiers, more that 100 combat vehicles, Topol intercontinental ballistic missiles and the most modern S-400 defense missiles.  There were also fleets of fighter planes, bombers and the World’s largest cargo planes.

            Russia , together with China might have decided to challenge the West for a Third World war.  They must feel that this is the right time to end the domination of the economically weakened West.  Russia is challenging the American military in Europe and China may start doing the same in Asia .  China has already started challenging America navy near its borders.  After the cold war this is the first time that anybody has challenged the American navy.

            It is becoming quite clear that the American individualism is proving no match for the other countries collective perspective.  Europe is more socialized than America and seems to be doing better than America .  Russia is still more socialized than rest of Europe and continues to regain its lost status.  China has a much bigger collective perspective and appears destined to be the leading country in the twenty first century.

Posted on May 13, 2009

	Unstable Nepal Heading to a Civil War Sawraj Singh, M.D. F.I.C.S. Chairman Washington State Network for Human Rights & Chairman Central Washington Coalition for Social Justice

   The Prime Minister Parchanda of Nepal has just resigned and has decided to sit in the opposition.  The Nepali congress party and the United Communist Marxist Leninist party have welcomed the resignation and are in the process of forming a new government.   Without naming India and America , Parchanda left little doubt that this situation was precipitated by their intervention “Foreign intervention”.

            The Nepali congress party and the U.C.M.L are leaning toward India .  Similarly the elite in Nepal are thoroughly pro-India and pro-America.  India and America were never happy with the Maoists coming to power in Nepal because; the Nepali congress party has always been leaning toward India and the West.  It’s concept of Nepal has been more of an India ’s protectorate rather than a truly independent country.  The Maoists on the other hand, wanted Nepal to really become an independent country.

            The Maoists wanted to revise the India – Nepal Friendship Treaty because they felt that this did not treat both countries at equal level.  They even objected to the manner in which the Indian ambassador asked the Prime Minister of Nepal to come to the embassy and sign the treaty.  They considered this act as a historical example of the unequal treatment of Nepal by India .  The Maoists also felt that India was aligned with America in trying to contain China .  The Maoists wanted Nepal to form an independent foreign policy and treat India and China equally.

            The immediate cause for the resignation was related to General Katral, the chief of the Nepalese army.  General Katral was opposed to the integration of the 19,000 Maoist fighters into the Nepalese army.  Parchanda ordered dismissal of General Katral but the President Ram Baran Yadav asked Katral to stay on.  Parchanda felt that this was anti democratic and went against the constitution of Nepal which does not give the right to the President to override decisions taken by the Prime minister because the President is just a ceremonial head and the Prime minister is considered the real representative of the people of Nepal .  Parchanda said that his struggle is against the foreign intervention, for democracy and patriotism.

            It looks like that Nepal will not be able to resolve the present crisis by peaceful means and by the parliamentary politics.  The Maoist army and the regular army have very fundamental differences which cannot be resolved within the present system therefore a civil war appears very likely. 

            The army only agreed to enter into a compromise with the Maoists because it was being miserably beaten.  The army had lost control over most of Nepal and its influence was only limited to the area around Kathmandu , the capital of Nepal .  The Maoists agreed to the present compromise because they felt that when the army will collapse then the Indian army supported by America will invade Nepal and the Maoists did not feel that they had the strength to fight such a war.

            This is not the first time that the communists had to leave when they were in power.  First, it happened in Telengana and then in Kerala where a democratically elected government was dismissed.  The Maoists in Nepal made history when they came to power in the democratically elected government.  However, the present situation in Nepal will convince many Maoists that the concept of a peaceful revolution is not workable.  Mao emphasized that revolutions cannot be brought by peaceful means.  Not only in Nepal but in the entire Indian subcontinent the Maoists will be reading Mao’s thoughts on people’s war again.

Dr. Sawraj Singh Receives “Humanitarian Physician” Award!! CONGRATULATIONS TO DR. SAWRAJ SINGH www.ambedkartimes.com congratulates Dr. Sawraj Singh who was recently awarded with “Humanitarian Physician” award at South East Community Center in Yakima on April 20 th, 2009 . He is a well known international personality who also writes for Ambedkartimes. Once again many many congratulations to Dr. Singh and best of luck for his future. Editor

            The NAACP awarded “Humanitarian Physician” award to Dr. Sawraj Singh in Yakima at the South East Community Center on April 20, 2009 .  This award was given to Dr Sawraj Singh because of his services in the medical field as well as promoting the causes of equality and social justice in the central Washington area.  Dr Sawraj Singh has also promoted the cause of equal access to health care in the central Washington area.

            As a laser surgeon, he has helped to raise the awareness of people about skin cancer, particularly melanoma.  Skin cancer is very prevalent in the central Washington area.  Whereas, lasers are being used in many places for mostly cosmetic purposes, Dr Singh has used laser for mostly medical conditions. He has made his services available to the most deprived segments of population such as people on welfare, Medicare and who do not have medical insurance.

            As the chairman of the Washington State Network for Human Rights and the chairman of the Central Washington Coalition for Social Justice, Dr Sawraj Singh has promoted the causes of Social Justice, equality, acceptance and tolerance of diversity and multiculturalism.  He has also helped with the efforts to fight racial discrimination in medicine and advanced the cause of equal access to healthcare.

Posted on April 22, 2009

	TIME HAS COME TO CHANGE THE GLOBAL INSTITUTIONS

            With the rapid decline of the West and visible rise of the East, time has come to change the global institutions.  All these institutions were developed in an era when there was unquestionable and unchallenged domination of the West.  Therefore, all the global institutions such as the IMF, the World Bank and the United Nations reflect domination of the West.  With the change in the World situation, these institutions are losing their relevance and becoming ineffective.  These institutions should be changed to reflect the new global realities.

            I have been calling for such a change for the last several years.  However, I was surprised that the British Prime Minister Gordon Brown gave such a call.  While visiting Brazil and after listening to a bitter complaint from the Brazilian President Lula De Silva that the present global crisis was caused by white people with blue eyes, Brown said that he would support ending a six decade old Western domination of the IMF and the World Bank.  Brown said that voices of the emerging and developing countries have not been heard for a long time.  He said that the next head of the World Bank need not be an American or European.  He said that the International Monetary Fund and the World Bank and all the international institutions must change now to meet the new realities.  Brown recognized that emergence of BRIC ( Brazil , Russia , India and China ) as a new power in the recent decades has increased pressure on these institutions to change.  Brown also recognized the growing influence of the Chinese as well as the Gulf States ’ wealth, which have pumped billions into global markets.

            Kevin Rudd, the Australian Prime Minister, said during a recent visit to Washington that time was right to reform the IMF and the World will call on surplus nations such as China , to bolster the IMF’s resources.  Rudd said that voting rights also need to be reformed.  He said that it is unsustainable that Europe has eight times (IMF voting) quota but only 1.7 times the G.D.P.

            Just like the financial institutions, the United Nations should also be changed to reflect the new realities.  The developing countries should have more say in the UN.  So far, the Western countries mostly had their way.  Now the West is losing influence economically as well as militarily.  Therefore, the UN has to be restructured to make it more effective.  Many countries have complained in the past that America has not shown much regard for the World opinion and pretty much did whatever it wanted to do.  Similarly, Israel has not shown much respect for United Nations’ resolutions.  This state of affairs will quickly change because of the change in the balance of power in the World.

            Russia and China have joined their forces to end the Western hegemony.  With Russia joining the East, the balance of power has also tilted to the East.  Recently, both Russia and China have challenged the American dominance in the Seas.  First, China challenged American Naval ship which came close to its coast.  Now, Russia has asserted its claim over the Arctic Ocean in a very big way.  Russia has announced plans to setup a military force to protect its interests in the Arctic .

            Warmer temperatures are making access to the Arctic easier.  This region has huge resources of oil and gas.  It is estimated that it has about 90 billion barrels of oil.  The warmer temperatures have also increased the chances of drilling for this oil.  Russia has put the other countries who claim a stake in the Arctic , such as Canada , Denmark , Norway and the US , on the defensive.  In 2007, a Russian expedition planted a Russian flag on the sea bed beneath the North Pole. 

            The Arctic oil will further enhance Russia ’s control over Europe ’s energy supply.  Already Europe is heavily dependent on the Russian gas.  Together, Russia and China seem determined to end the Western domination and America ’s status as the only Super power of the World.  The global institutions are bound to be effected by these developments.

Sawraj Singh, M.D. F.I.C.S. Chairman Washington State Network for Human Rights Chairman Central Washington Coalition for Social Justice
Posted on April 3, 2009

Press Note: Book Released SACH KI BANI: UNIVERSAL MESSAGE FOR PEACE Edited By: Swaranjeet Singh, Harvind Kaur Singh and Kulwant Singh Hundal Published By: Institute for Conflict and Peace Studies

CHICAGO: Sach ki Bani: Universal Message for Peace dedicated to the 300th commemorative centenary of enthroning of Sri Guru Granth Sahib, edited by Dr. Swaranjeet Singh, Harvind Kaur Singh and Prof. Kulwant Singh Hundal and published by Institute for Conflict and Peace Studies (IFCAPS) was formally released on March 14 th, 2009. The book releasing ceremony was held in the Business Conference Center of Oakton Community College, Des Plaines . Sach KI Bani: Universal Message for Peace was specially presented to the entire women who had come to the Oakton Community College for the occasion. Guru Granth Sahib accorded unique and honorable status to women and emancipated her from life of slavery and servitude which was the social order of the times when Guru Nanak Dev ji started his mission of universal peace, equality and freedom for all without any distinctions. To highlight and revive the remembrance of that equality SachKi Bani: Universal Message for Peace was presented to all the women present at the event.

Sach Ki Bani: Universal Message for Peace is a collection of 22 in-depth and enlightening papers presenting various perspectives on teachings of Sri Guru Granth Sahib. Thirteen papers are in the English and nine papers are in the Panjabi language. Included in the collection are papers from now departed soul of Sirdar Kapur Singh I.C.S., Sardar Gurtej Singh Formar I.A.S, Prof. Nikky-Guninder Kaur Singh, Prof. I.J. Singh, Dr. G.S. Bachan, Dr. Ranbir Singh Sandhu, Dr. Raghbir Singh Bains, Dr. Sawraj Singh, Prof. Jaginder Singh Ramdev, Bibi Manjyot Kaur and Bibi SS Ek Ong Kaur Khalsa. Papers written by Dr. Swaranjeet Singh and Prof Kulwant Singh Hundal are both in the English and the Panjabi Language. In the Panjabi section are the papers of Dr. Jaswant Singh Neki, Dr. Gurnam Singh, Prof. Niranjan Singh Dhesi, Dr. Darshan Singh, Prof Bhupinder Singh Khaira, Prof. Tejinder Kaur and Prof. Davinder Singh.

Sach Ki Bani: Universal Message for Peace book releasing ceremony was really unique. There was no special guest or dignitary with high social status to release this book. It was formally presented to all the women by IFCAPS President Sardar Sadhu Singh Rikhiraj and jointly released by all the women. It was a successful effort to highlight the honorable status accorded to the Sikh Women in Sri Guru Granth Sahib.

Prof. Jagindar Singh Ramdev is a known personality in Chicago for his keen intellect and command of language. In his speech he said, “Papers collected in Sach Ki Bani: Universal Message for Peace add to the beauty of the book and make it very informative and interesting. I have thoroughly studied this book and I recommend that we all read this book; so that, we can give positive and constructive direction to our day to day life. I am really unhappy with our religious organizations that waste huge sums of money on books that distort historical facts and misinterpret essence of our Scripture.”

Dr. Baldev Singh is a well known Sikh intellectual from Chicago land. He urged all to keep on making efforts to remember, imbibe and practise core values of our unique heritage. He said, “ I have been closely associated with the IFCAPS from the very beginning and I had been privy to the information that this wonderful project was underway and I am happy with this effort.” Sardar Gur Singh who has interest in writing and singing Panjabi poetry and is an avid reader of Sikh History and Scriputes said, “I had come across this wonderful collection a few days ago. I have read it with keen interest and have learnt a lot. Vast store of precious knowledge has been encapsulated in this collection. I firmly believe that in future IFCAPS will continue to pursue such valuable ventures.”

Bibi Amarjit Kaur Atwal who is a member of Sikh Religious Society, Palatine and former President of Panjabi Cultural Society (PCS) praised this effort and promised to do what ever she could do to help future IFCAPS projects. Sardar Rajinderbir Singh Mago who is very warm, friendly and social and is always eager and active in community and interfaith activities has been closely associated with IFCAPS projects said, “I have close ties with IFCAPS. I have participated in all the previous activities. Only a while ago we arranged for the screening of Final Solution a documentary by Rakesh Sharma. In my estimation that project was a huge success because such projects create goodwill and understanding amongst various groups. Together we can solve the problems; hence, I urge IFCAPS to keep on making efforts in that direction.”

Dr. Gurdial Singh Basran a person of great compassion who is always keen in promoting community projects said, “I praise this effort and urge IFCAPS to continue such projects in the days to come. I will be there to help in whatever manner I can.” Sardar Kuldeep Singh Makker who is always keen and active in promoting understanding of Sikhism amongst people of other faiths said, “I am really pleased with this effort. It will go a long way to make our unique identity and heritage known to the people of the other faiths. It is a befitting and an enduring tribute to the tercentenary celebration of Sri Guru Granth Sahib. It will surely full fill the need of both the English and the Panjabi readers.”

From amongst the youth participants, Sardar Irwinpreet Singh, Sardar Harmeet Singh and Sardar Surinder Singh Grewal all lauded this project and commented that this book will really help the young people in the western hemisphere. Sardar Irwinpreet Singh emotionally emphasised the need to stay connected and help other young people to get connected to the precious heritage of Sri Guru Granth Sahib.

Sardar Hardial Singh Deol, Bibi Rajinder Kaur Thethi, Sardar Tejinder Singh Thethi, Bibi Navdeep Kaur Sandhu, Dr. Pawitar Singh, Bibi Jasvir Kaur Rani, Bibi Sukhbir Kaur, Sardar Raghvinder Singh Mahal, Bibi Kanwaljeet Kaur Mahal, Sardar Jagtar Singh Bajwa, Bibi Ramnik Kaur Makkar, Bibi Surinder Kaur Sangha, Board Member, Sikh Religious Society, Palatine, Sardar Bhagwan Singh Battu, Bibi Ravinder Kaur Battu, Sardar Davindar Singh, Bibi Inder Kaur, Sardar Matt Singh Dhillon, Sardar Tahil Singh, Sardar Bhupinder Singh Hundal, Bibi Harinder Kaur Hundal, Bibi Amarjit Kaur Hundal, Bibi Mohinder Kaur Hundal, Sardar Sukhmel Singh Atwal, Sardar Sewa Singh Virdi, Sardar Balkar Singh Dhillon, Sardar Mahanbir Singh Brar and many other Chicago residents participated in this event.

The entire ceremony was flawlessly conducted by IFCAPS Executive Secretary Prof. Kulwant Singh Hundal. IFCAPS’s Executive Director Dr. Swaranjeet Singh provided information about the projects undertaken by the organization in the past and highlighted the future projects to be undertaken. Director of Communications Harvind Kaur Singh informed the audience about the functioning of IFCAPS and said this programme of solving problems through dialogue was initiated four years ago. This step was the very first undertaken by any organization till then. In the end Sardar Sadhu Singh Rikhiraj, President IFCAPS, thanked all those who came to participate and grace the occasion.

Posted on March 25, 2009

History Social-Science Framework for California & Sikhs (For questions and to support the project, contact osbindra@yahoo.com)

Sacramento . March 6, 2009 . History Social Science Framework for California Public Schools provides the guidelines to authors & publishers on what goes into the textbooks, and to school districts, schools and teachers what is to be taught to students. The present (2005) edition of this 249 page document, adopted in 2000, may be seen on the Internet at http://www.cde.ca.gov/ci/hs/cf/ . It makes no mention of “SIKHS” or “ SIKHISM.

 Currently the Framework is being updated.  Retired Professor, Dr Onkar Singh Bindra has been submitting oral and written suggestions to the California Department of Education (C.D.E.) since January 2008 regarding improvement of the Framework. The Curriculum Framework Evaluation Criteria Committee (C.F.C.C.) of the C.D.E. is now considering suggestions and comments for updating the Framework. Yesterday he submitted a compendium of his suggestion to the C.F.C.C., laying emphasis on inclusion of Sikh Identity & Sikh History in America at the Primary level, Sikhs in world history in the Medieval Period in the 7 th grade and Sikh Religion in the ninth grade elective Survey of World Religions. He also organized the participation of a number of Sikh and non-Sikh intelligentsia in making public comments at the March 4-5 meeting of the C.FC.C.

Besides Dr Bindra, Dr Amrik Singh, who teaches Punjabi and an ethnic studies course, “Sikh Americans and Globalization”, at the California State University Sacramento (C.S.U.S.), and S. Prabhjot Singh Sethi made public comments on March 4.

They pointed out that the nearly 250,000 Sikhs living in California have 57 Gurdwaras and contribute immensely to the socio-economic fabric of the State. However, owing to their turban, the Sikhs are mistaken to be linked to Osama bin Laden and Taliban, and have been easy targets and victims of hate crimes and discrimination.  This is because of lack of awareness about the Sikhs.

 There is need to refer to the following CDE-adopted Supplemental Instructional Materials PBS/KVIE videos, Meet the Sikhs and Sikhs in America, and the coloring book, Boy with Long Hair on pages 39 &44 of the Framework. Sikh pioneers, like Bhagat Singh Thind, a veteran of WWI and Dr. Dalip Singh Saund, first Asia-born American to be elected as a Congressman, deserve to be mentioned on page 50 under “Our Nation’s History.  Further, on page87-88, relating to 7 th grade there is need to include the following historical events that are important to 25 million Sikhs worldwide: founding of the Sikh religion by Guru Nanak (1469-1539), creation of the Khalsa in 1699 by Guru Gobind Singh (1766-1708), Sikh opposition to forced conversion of Hindus to Islam, and rise of Sikh power under Maharaja Ranjit Singh. history of the medieval period in the seventh grade. The need for inclusion of Sikhism in Survey of World Religions elective on page 121 was also stressed.

On March 5, Dr Jeffrey Brodd, Professor in Humanities and Religious Studies Department of C.S.U.S., who has written a World Religions: a Voyage of Discovery for high school students and edited books by Giani Wadhawa Singh Gill, made the following public comments:

Mrs. Yvonne Taylor, a teacher with 37 years’ experience, described the 8-years experience of the Modesto City School District of teaching World Religions and World Geography to 9 th grade students as a required course. It covers geographical location, cultural characteristics, historical development, major beliefs and impact of six religions on world historic events. It includes Sikhism; she recommended inclusion of Sikhism in the ninth grade elective, Survey of World Religions.

Kashmir Singh Shahi mentioned that his son was much disturbed when his classmates pointed to his joorha under the patka on his head and asked why he was carrying a tennis ball on his head. He requested for inclusion of materials and activities relating to the uncut hair, patka and turban under the section Developing Awareness of Cultural Diversity on page 39 of the Framework.

Nirvair Singh related the remarkable story of Bhagat Singh Thind, a Sikh pioneer, who enrolled in U.S. Army in 1917 during WWI & was honorably discharged in 1918 when the war ended, but was denied citizenship by the Supreme Court in 1923. He suggested its inclusion in Our Local History (pages 48-51) section of the Framework. Bhai Ram Singh of Fremont Gurdwara made an impassioned appeal for inclusion of history and culture of all groups in California ’s multi-ethnic society, including the Sikhs.

S. Gurprit Singh Hansra mentioned that a high school Sikh student was so perturbed by the prevalent misinformation and misconceptions about the Sikhs that he ended up writing a book about it. He also mentioned the need for covering Sikh history in the 7 th grade history. 

Ravneet Kaur represented the Sikh Coalition, a national organization focusing on civil rights work. Giving reasons for including Sikhi in the “Survey of World Religions” course, she said that they had received over 70 reports of bias-based discrimination suffered by Sikhs in California alone. She distributed to the CFCC 30 testimonials by Sikhs across California on why they think Sikhi should be part of the California History/Social Science Curriculum.She added,“We at the Sikh Coalition believe that the Modesto model should be duplicated throughout California schools, because it’s a much needed resource for decreasing school-bullying of Sikh students and other forms of bias-based discrimination.”

Posted on March 25, 2009

	Consumerist Capitalism and Racism Bring Americans’ Health Down "Sawraj Singh" sawrajsingh@hotmail.com

            The just released report from the Business Roundtable, which represents CEOs of the major companies, showed that in spite of spending two and a half times more per person on healthcare compared to the other advanced countries, Americans are unhealthy compared to the population in those countries.  In 2006 America spent 1928 dollar per capita on health care.  America spends 2.4 trillion dollars a year on health care.

            The United States was 23 points behind the advanced developed countries such as Canada , Japan , Germany , UK and France .  The points were based on life expectancy, death rates, cholesterol level and blood pressure.  The health measures were factored together with costs onto a 100 points scale.  The cost benefit disparity was even higher, 46, when the US was compared with the developing countries such as China , Brazil and India .  It clearly shows that the US is not getting the worth of what it spends on healthcare.

            What are the possible causes for this state of affairs?  I feel that the two major causes are the American consumerist capitalism compared to the utilitarian capitalism of the other countries and racism in the American healthcare system.  In all the other advanced countries the government controls the healthcare where as in America ; the healthcare is controlled by the private monopolies which include hospitals, drug companies, doctors, insurance companies and the attorneys. Each group is trying to take a bigger piece of the pie. There is no one who is concerned about the overall state of the healthcare. 

            Racism is rampant in the healthcare system.  Many studies have shown that the minorities do not get the same care as the white population does.  Even among the white population delivery of healthcare depends upon one’s socio-economic status and the ability to pay.  There are no uniform standards.  Not only the minority patients suffer from discrimination but even the minority healthcare providers are subjected to discrimination and are not judged by the same standards as their white colleagues.  These double standards are sometimes even seen in the medical schools where minority medical students experience different treatment than their white fellow students.

            Many doctors identify themselves with the extreme right republicans.  No wonder, many doctors were ardent supporters of President Bush whose policies spelled disaster for not only America but for the whole World.

            The drug companies are working overtime to keep increasing number of people on their drugs.  The factors such as proper diet, exercise and healthy life styles are rarely emphasized.  The price of drugs is much higher than in the other countries.  Many Americans can buy the same drugs much cheaper in Mexico than the US .  The insurance companies make their decisions primarily based on their own economic interests rather than the interests of the patients. Promoting good concepts in healthcare is not their priority.   

            No where else in the World, the attorneys have so much influence over the medical profession.  Some attorneys have nurses and doctors working for them to go after the other doctors.  The main motivation for them is to squeeze as much money as they can rather than protect the legitimate rights of the patients.  Many American doctors are raised to be arrogant with the feeling that my way is the best way. There is no tolerance for any alternative approach.  Millions of patients in Europe are sent to the alternate healthcare providers by the physicians but many American doctors feel that alternate healthcare is voodoo medicine. All these factors make the American health care more expensive and less efficient. 

Sawraj Singh, M.D. F.I.C.S. Chairman Washington State Network for Human Rights, Chairman Central Washington Coalition for Social Justice

	Russia ’s Growing Influence in Latin America America will no longer remain the only super power of the world.  Sawraj Singh M.D. F.I.C.S.

            Russia ’s influence continues to grow in America ’s backyard. Russia is going to base its long range bombers in Cuba . Venezuela has offered an island where Russia can base its long range bombers. Last year, two Russian bombers landed in Venezuela . This was the first time a Russian plane landed in the Western hemisphere after the end of the Cold War. This is the first time that Cuba may have a permanent base for the Russian bomber planes.

            It is becoming increasingly clear that as America is getting bogged down with the economic crisis, it is unable to maintain its position as the only superpower of the world; Russia is asserting its power in Europe and Latin America . In 2007, Russia resumed the bomber flights, first time after the end of the Cold War.

            Why does Russia want to project and assert its power in Latin America ? There can be different reasons for this. Russia may think that if America can assert its power on Russia ’s borders, then Russia can also project its power in the American backyard. There is a leftist trend in Latin America . El Salvador has become the latest country to have a leftist president. The leftists and Christians have joined their forces in many Latin American countries. This phenomenon is called Liberation Theology. The net effect of the changes in Latin America is the rise of anti-American feeling. Russia may be seeing a window of opportunity in this situation.

            Russia and China have formed a strategic alliance. Together they are challenging the American influence in the world. It is possible that Russia and China have divided the world into different areas where they want to challenge the American influence. Russia can be challenging the American influence in Europe and Latin America while China can be focusing in Asia and Africa . This is also a possibility that Russia has decided to challenge the military superiority of America and China will challenging the American domination in the economic field.

            Whatever the reasons may be but one thing seems certain: America will no longer remain the only super power of the world. Russia ’s military might and China ’s economic strength together can more than balance the American domination. Today China is helping the American economy by buying the T bills. China is now the largest buyer of the American T bills. If America wants to come out of the present crisis, then it has to recognize that it has to work with the other countries and become a team player. Russia ’s growing influence in Latin America shows that the world is becoming multipolar instead of the unipolar world, which was led by America .

- Sawraj Singh M.D. F.I.C.S.  Chairman, Washington State Network for Human Rights Chairman, Central Washington Coalition for Social Justice

Posted on March 20, 2009

(Prof. Raj Kumar Hans) rajkhans@yahoo.com

LIBERATION PHILOSOPHY OF GURU GRANTH SAHIB AND DALITS OF PUNJAB Prof. Raj Kumar Hans, professor of the department of history at Maharaja Sayajirao University of Baroda, Vadodara, ( Gujrat , India ) was recently awarded 2 year fellowship at the Indian Intitute of Advanced Study. He has been with the Maharaja Sayajirao University for 26 years and he has also been working with the Punjabi Dalit for the past 4 years. Ambedkartimes is honored to publish some of his articles on the website and one of them happens to be"Liberation Philosophy of Guru Granth Sahib and Dalits of Punjab". Editor, Ambedkartimes Group

The generality of brahmanical subordination of Dalits and the severity of untouchability historically depended on the variation of historical experiences of the regions in the Indian subcontinent as determined by their specific geographical makeup. There is a broad understanding, if not complete consensus, among scholars that the Punjab had witnessed a substantial weakening of brahmanical ideology with the emergence and growing strength of religious egalitarian ideological currents and movements such as Islam and Sikh religion. Hence, the pain of untouchability on Dalits was far les severe than compared to other regions of the subcontinent. 1  The Nath Yogis, Sufi saints and the Sikh gurus, all, worked towards mitigating untouchability in the Punjabi society. Guru Granth Sahib 2  is an inclusive expression of equality and social justice which could be seen as a liberation philosophy 3  that gave a definite stamp of defiance to the oppressive structures and orders of the day. But despite such magnificent efforts, it is to be kept in mind that untouchability was never completely eradicated from the lands of the five rivers; the degree of humiliation and oppression kept changing according to the change in the balance of social forces, which was neither linear nor constant. The resources came to be cornered and controlled by the high castes; lower castes in general and Dalits in particular were excluded from all acquisitions, benefits and surpluses. While the first part of the paper highlights the liberation agenda of Guru Granth Sahib, the second part deals with the historical process where economic and social mechanisms pitched against the religion of liberation to bring back the divisive caste ideas of Brahamanical Hinduism to keep the low castes, especially the dalits in perpetual enthralment.

I

GURU GRANTH SAHIB is the world’s unique text of spiritual wisdom. It comprises the compositions of the six of the ten Sikh Gurus and contributions of 31 saints and sufis of various social-ethnic-religious backgrounds. This makes the Guru Granth the most inclusive and non-sectarian expression of spirituality in history. Spread over 1,450 pages (its 5,894 verses have been minutely set to 31 classical musical  ragas  (tones), Guru Granth Sahib seeks to sever the bondage of 'man-made ideologies and systems of thought' and, instead, activate the dormant connection between each of us and the surrounding phenomena of life - as one "thread of life". Instead of giving a dogmatic or absolutist message it seeks to build up spiritual awareness and searching through a life-long process of living and learning for the most liberating, empowered condition of human life. 4  Nikky-Guninder Kaur Singh puts it aptly:

The Guru Granth provided an excellent example of going beyond particular affiliations and loyalties into the universal basis of religion. "There is One Being, Truth Is Its Name" forms the fundamental principle of Sikh scripture. The Sikh vision of the Ultimate encompasses and transcends all space, time, and gender, and cannot be imaged in any specific form.  Such a perception shatters narrow and rigid barriers between peoples and enables an inclusive attitude towards followers from different religious and racial backgrounds. 5

Sikh religion with Guru Granth Sahib has been seen as ‘emancipatory’ by Gurnam Singh. 6  He is aware of ‘particular complications’ in applying the concept of ‘human emancipation’ to critique Sikh scriptures due to its roots in European culture, language and thought (p. 137). He is also aware of the use of alternative concept of ‘liberation philosophy’ via Valerie Kaur’s formulation about Sikhism’s core as ‘materialised liberation ideology’ (p. 140). His dilemma becomes clear in his concluding remarks:

…my journey has made me realise the danger of an uncritical acceptance of the view that Sikhism is indeed a religion whose primary mission, as is often asserted, is to emancipate. This is not to deny the centrality of emancipation to Sikhism, or the integrity of the Gurus’ mission, but to realise that the idea of emancipation itself is contested and multilayered. 7

And Gurnam Singh stresses the need to find new tools to understand the message of GGS. One possible way to reach out to the essence, the core of Gurus’ message is to see it as part of ‘philosophy of liberation’ as propounded by Latin American philosopher Enrique Dussel. Dussel asserts:

Philosophy of liberation is pedagogical activity stemming from a praxis that roots itself in proximity of teacher-pupil, thinker-people. Although pedagogical, it is a praxis conditioned by political (and erotic) praxis. Nevertheless, as pedagogical, its essence is theoretical and speculative. Theoretical action  the poietic intellectual illuminative activity of the philosopher, sets out to discover and expose (in the exposition and risk of the life of the philosopher), in the presence of an entrenched system, all moments of negation and all exteriority lacking justice. For this reason it is an analectical pedagogy of liberation.  That is, it is the magisterium that functions in the name of the poor, the oppressed, the other, the one who like a hostage within the system testifies to the fetishism of its totalization and predicts its death in the liberating action of the dominated. 8

The very word ‘Sikh’ denotes relationship between the Guru (teacher) and Sikh (pupil). And the whole Sikh movement was proximity of thinker-people, an organic relationship between Gurus and people, and at the height of thought, the mergence of the two (aape gur chela). The GGS is magisterial 9  that resists all systems of oppression and injustice especially perpetrated on the poor. As it speaks in the name of the low, the poor, the oppressed, GGS envelops the philosophy of liberation. So much so, that Guru Nanak coming from the upper- caste of Khatris identifies completely with the lowest (dalit) of the Indian social order as he says:

Neechan andar neech jati, Neechi hun ati neech

Nanak tin ke sang sath, Vadian siyon kya rees

Jithe neech sanmalian, Tithe nadr teri bakhshish

(I am the lowest of the low castes; low, absolutely low;

I am with the lowest in companionship, not with the so-called high.

Blessing of god is where the lowly are cared for.) 10

He challenges the Brahmanical dismissal of the low, the untouchable by becoming one with the latter. He destroys the hierarchical systems—social as well as political. To Dussel the “praxis of liberation has been the cause of its unwelcome, its nonacceptance by the system.” 11  The Nanakian philosophy, the liberation philosophy, was unacceptable by the religious and political systems right from the beginning. Hence persecutions: first of Nanak, then Arjun, Teg Bahadur and finally of Gobind Singh. These persecutions were symbolic of subversion of the ‘order’ and ‘law’ that reached its climax in the system’s war against Guru Gobind Singh as Dussel puts it:

Thus when the oppressed who struggles against the death that the system assigns to him begins through the praxis of liberation the struggle for life, novelty erupts in history "beyond" the being of the system. A new philosophy, a positive one, necessarily makes its appearance. The novelty is not original nor primarily philosophical; it is original and primarily historical and real; it is the liberation of the oppressed. It is secondarily a philosophical theory as a strategic "instrument" or weapon of liberation itself. 12

The outcome of such attempts to silence the liberation thought was the eruption of novelty, the ‘weapon of liberation’, the Khalsa. The ‘real’ historical force emerged out of the long gestation of the liberation ‘praxis’ and ‘philosophy’ that not only fully integrated the ‘untouchables’ into the struggle for liberation but succeeded in abolishing the racist practice of untouchability in the Sikh practice. It is another thing that caste and untouchability was to re-enter the body politic of Sikh religion in the changed circumstances of colonial subjugation.

II

No discourse, no story...

No story, none so ever...

To them, who   were not  on the pages of Time [Past]...

To them, who   are not  on the pages of Time [Present]...

To them,

Who would be there in   Future, must be

These are the opening lines of a powerful recent Punjabi story by Maninder Singh Kang. 13  The non-dalit writer uses the technique of dream-sequence where he is tormented by Adi Mata (coming in the form of Kali) who claims to be the creator of this world. She thrusts him to write the story of dalits (chuhras), the children of her ‘Innocent Shiva’, whose story has not been written. He seeks Goddess’ permission to confine his looking back at their story only with the foundation of Amritsar , the city he belongs to and knows better. 14  The fourth Sikh Guru, Ram Das, the founder of the city, is then seen not only accepting the dalits as Sikhs who approached him but also allocating a patch of land to them that came to be known as  Kutti Vehra  (Bitchy Habitation) or  Kasai Vehra  (Butchers’ Colony). The story moves backward and forward in fact and fiction through four centuries emphasising how even after Gurus’ embrace of dalits, the latter continued to be on the margins of Sikhism forcing them to lead a life of wants, squalor, neglect and petty crimes. The story is unusual as it also ends with ‘saar-tatt’ (Essence) as follows:

The purpose of bringing the above story is to highlight a discomfort felt by several conscientious Sikhs belonging to upper-castes. This guilt-feeling is reflected in fictional and non-fictional writings that in their religion which had had a glorious past of Gurus’ struggle to abolish ‘caste’ and ‘untouchability’ among the Sikhs, something somewhere had gone wrong with the Sikh praxis. That needs to be reworked if a true face of the Sikh liberation philosophy and practice is to be seen. Only reconstruction of historical reality can take us little closer to the untold story of Sikh religion.

Contrary to assumptions in the prevalent Sikh history texts, dalits’ embrace of Sikhism had been quite early that became quantitatively significant by the close of the 17 th  century. Guru Nanak’s life-long spiritual companion was Mardana, a dalit belonging to Mirasi (minstrel) caste. The very fact that  chamars  who became Sikhs adopted the nomenclature of Ramdasias speaks how they trace their conversion to Guru Ram Das  (1534-1581). Gautam, whose son Bhai Paira has been recognised by Bhai Gurdas as ‘Paira jaat Chandalia’, had become Sikh and was very close to Guru Ramdas while Paira and his brother Paraga left Gazni army and became Sikhs with Guru Arjun Dev. Paira’s son Chaupat Rai (Chaupa Singh) had served four gurus since Guru Har Rai and came to write ‘rahitnama’ at Guru Gobind Singh’s instructions. There were several other dalits who also became very close to  guru-ghar  (the House of Gurus) very early. 16  The family of legendry Bhai Jaita (rechristened as Jeevan Singh by Guru Gobind Singh) also formed close ties with  guru-ghar. His father, Sada Nand, a great musician, had moved closely with Guru Teg Bahadur while Bhai Jaita’s elder brother, Sangta was a bosom friend of child Gobind and they used to live and play together. It was the same Jaita who had overwhelmed young Gobind Rai with emotions when he had presented him the severed head of his father, Guru Tegh Bahadar, brought from Delhi to Kiratpur in 1675. While embracing Jaita, Gobind Singh pronounced ‘Ranghrete Guru ke Bete’ (Ranghrete, the untouchables, are guru’s own sons). Jaita had turned out to be a fearless and daring Sikh warrior who had endeared himself so much to the Tenth Guru that he was declared as the ‘Panjwan Sahibjada’ (Fifth Son) in addition to his own four  sahibjadas. 17  He was killed in a fierce battle with Mughal armies in 1705. Even though he is now given some space in the Sikh iconography, it is hardly known or acknowledged that he was also a scholar poet. 18  He had composed a long poem ‘Sri Gur Katha’ which furnishes an eyewitness account of important events surrounding Guru Gobind Singh. 19

The Ranghretas/Mazhabis had offered numerically critical support in the Guru Gobind Singh’s battles. So much so that by the mid-eighteenth century when amidst sustained persecutions by the Mughals, the Sikhs organised themselves into five  dals  (warrior bands) one of these was of Mazhbi/Ranghreta  dal  under the command of Bir Singh Ranghreta who had 1300-horsemen force. Throughout the 18 th  century the dalit military force played very important role in consolidating the Sikh power. Most of Akali Nihangs 20  were constituted by dalit manpower and they had assumed deadening military power. Even Ranjit Singh used to be careful with them. Though initially he used their power in reducing several places including Srinagar ( Kashmir ), where many dalits stayed put since then, but eventually he reduced their influence, possibly because of the caste factor as the rising Jatts, and he was one of them, could not see dalits wielding that kind of influence. During his rule only, they got constructed ‘Mazhbi Singhan da Bunga’ quite close to ‘Ramgarhia Bunga’, near ‘Dukh Bhanjan Beri’ in Harimandir Sahib Complex in 1826 by raising Rs 21000/. Later on it was demolished and incorporated in the ‘Guru Ramdas Langar’ building. Mazhbis had their  bunga  at Taran Taran Darbar Sahib as well. 21  The kind of status and prestige the dalits came to raise for them in the tumultuous times of the eighteenth century was quite enviable for any upper-caste Sikhs. Hence, concerted efforts were made to reduce them after the establishment of Ranjit Singh’s rule. Thereafter one sees a gradual hold of brahmanical Sanatan Sikhs over religious institutions of Sikhs that they had come to purge the egalitarian traditions of gurus from religion by the last quarter of the nineteenth century in such a way that what started emerging as record then, thanks to the just emerged press, was taken for the entire history of Sikhs though it had clearly been an ‘invented tradition’.

There is no work on Sikh history and tradition in English which has been produced from the dalit history approach 22 . Major historical works by W. H. McLeod, J. S. Grewal, Ganda Singh, Khushwant Singh, Pashaura Singh, Harjot Oberoi, Jagjit Singh, Indu Banga, Gurinder Singh Mann, Jeevan Deol, Arvidpal Singh Mandair and Louis Fenech reflect what Webster call the ‘Sikh history approach’ 23 . Only a few books available, not necessarily by the ‘professional historians’, written in Punjabi could be seen as written from the ‘Dalit Sikh approach’. 24

While Shamsher Singh Ashok, belonging to non-dalit caste, wrote his history of Mazhbis as commissioned by a dalit Sikh K. S. Neiyyer, settled in London, Naranjan Arifi who was a dalit officer in a central government department wrote his 576 pages first volume of the history of Ranghretas after a great deal of research. He gives us a comprehensive account of early joining of Ranghretas/Mazhbis in the Sikh gurus’ ranks at least very clearly from the period of the 6 th  Guru Hargobind. Arifi very diligently filters the dalit information from the Sikh writings since late-17 th  century. In this volume he brings very fascinating details about Ranghretas till mid-19 th  century by giving them names and voices by highlighting their individual and collective participation in the growth of Khalsa.

As long as Sikhs were struggling and sacrificing their lives for the distinct Sikh/Singh identity, the caste distinctions, except of endogamous nature, and untouchability had almost ceased to exist and the eighteenth century period of great upheavals in Punjab could be said to be the best for the consolidation of Gurus’ revolutionary social message when Punjabi dalits played very important role in fighting the Sikh battles not only of survival but of establishment of an independent rule. 25  The dalit reinterpretation of the eighteenth century argues in detail how the rising power of Bir Singh Ranghreta who had become very influential commander was put a stop to by the treachery of the Jatt commanders. According to Naranjan Arfi the Sikhs had succeeded in establishing their independence by early 1760s and some of the commanders aspired for their individual supremacies in different parts which Bir Singh was opposed to in keeping with the Guru’s injunction that the power shall lie in the Panth (the Khalsa collectivity). Charat Singh, father of Ranjit Singh and Baba Aala Singh, founder of Patiala state, hatched a conspiracy to invite Bir Singh from Peshawar to Amritsar , treacherously disarmed Bir Singh’s soldiers that they should not pay obeisance at Darbar Sahib with arms and then slaughtering them inside the sacred place in batches of five in which they were advised to move. They also wounded Bir Singh in such a way that he taken as dead and his body was put in a wooden box and thrown into river Beas . 26  Thereafter Mazbhis were not allowed any commanding position but their military prowess was used under different Misls as subordinates. And after the consolidation of Ranjit Singh’s rule the dalits came to be treated as badly as they were among Hindus.

The caste and untouchability had come to afflict the Sikhs, and afflict them badly in the 19 th-20 th  centuries. There was a slow rise of Sanatan Sikhism, a fine admixture of Brahmanism and Sikhism, in the early nineteenth century which by the close of the century had assumed a vicious form. This is best reflected in an authoritative manual “Khalsa Dharam Sastar’ (1914) of Sanatan Sikhism as quoted below:

From Braman to Nai, including Chhippe and Jhivara, all those belong to the fourfold caste system are not allowed to partake food cooked or touched by outcastes. This implies that just as the four Hindu castes can be polluted by the untouchables, similarly in the Sikh Khalsa religion all persons belonging to the four castes can be polluted too. Those Sikhs who belong to the untouchable groups (like the Mazhbi, Rahita and Ramdasia Sikhs) constitute a separate caste. These untouchable castes do not have the right to proceed beyond the fourth step in Sri Amritsar [at the Golden Temple ]. Members of the high castes should take care not to mix with persons belonging to the lower castes. If someone seeks to do so he forfeits his claim of belonging to the high castes. 27

But such attitudes had already started showing reverse returns. The Sikh Dalits started moving either to Arya Samaj or to Christianity forcing the Sikh reformers to step up efforts to stem the tide. Singh Sabhas had initiated the process and yet the castist attitudes were so deep-seated to make any difference. Press started pushing the cause forcefully. In the editorial entitled “Isaai hon de Karan” (Reasons for becoming Christian) of  Punjab Darpan  of 10 th  October 1917 , the Sikhs were warned to mend their ways:

In the last 8 months 1600 hundred Hindus have become Christians… For this mission, the pastors have relinquished professorships in the Mission colleges as they have also abandoned the comforts of Churches. Compare this with the Sikh community; there are thousands of those baptized Sikhs rendering Gurbani with musical instruments that are called Mazhbis, Ramdasias or Bishth. But high caste Sikhs always oppress these who simply labour for their sustenance…Because these illiterate Sikhs hate them more than they hate Muslims, it is necessary to inspire the Sikh Sardars, Numberdars and Zaildars in the villages to embrace their brethren-in-faith rather than making them the enemies of their religion by rebuking them all the times. 28

The growing anxiety about the virus of untouchability among the educated Sikhs is reflected in most of the community oriented newspapers and magazines. One Sewa Singh BA wrote a letter to  Khalsa  in 1923 under the title ‘One most necessary Duty: for the attention of Chief Khalsa Diwan’ in which he drew attention towards the problem of ‘untouchability’. 29  While referring to Arya Samaj he urged the Diwan to shoulder ‘the improvement of untouchable castes’. We get a graphic picture of the concern in Jagat Singh Pardesi’s news filed from Khashab in Shahpur district. He writes:

Rehatiyas, Mazhbis and Ramdasias in northern Sargodha have become pray to our practicing untouchability. The rest are also not allowed to drink water from wells…it is strange that the Sikhs allow Muslims to draw water from the wells but these  amritdhari  Sikhs with 5 Ks are thrown out. Moving from village to village the writer on asking the Sikh brothers the reason of their hatred answered that (i) their ancestors smoke  hukkas  and ate carrion. (ii) These people carry our garbage on their heads as also they carry away the dead animals. That’s why we hate them…. 30

The  Khalsa  of 24 th  June 1923 published a report on a divan (assembly) about  shudhi  (purification) at Jallianwala bagh held on 21 st  June which was devoted only to discuss the agenda of removal of untouchability. Teja Singh Samundari presided over the session. The report says:

Sardar Dalip Singh, the Secretary of Divan, while introducing the purpose of the divan said that even now Guru Gobind Singh’s baptised Sikhs who are called Ramdasia, Mazhbis and Chuhras, are thrown out of  langars  (community kitchen) and their Prasad is not accepted in the  gurdwaras. That’s why today’s divan is organised to find out remedy of this malaise.

Later on Bhai Mehtab Singh ‘Bir” lamented how due to our indifference hundreds of our so-called untouchable brothers are being swallowed by other religions. He told that 25 Rehatiyas became Aryas in 1903 and after that 10,000 Rehatiyas joined the Arya Samaj. 31

It was not only the Arya Samaj which was targeting the untouchables but also the Christian missionaries. The  Khalsa  of 2 nd  July 1923 reported ‘A Divan in Gurdaspur’ on 27 th  June when thousands of Mazhbis had marched as led by Pastor Gordon Sahib to a big ground to listen to the Christian discourses. Shiromani Gurdwara Prabandhak Committee (SGPC) had despatched its own band of missionaries to the site to counter the Christians. Interestingly one high caste Sikh, Sardar Khazan Singh was facilitating the Mazhbi Sikhs towards conversion. On observing the Christian enthusiasm, the SGPC monitors sent an SOS telegram to the headquarters. Accordingly Mehtab Singh, Teja Singh, Bhag Singh, Secreatry SGPC, and Bhai Labh Singh, Granthi Darbar Sahib swooped on the Christian conference. They forced time to speak from the organisers and promised the assembled Mazhbis to remove their objections. The next day Gurmukh Singh Musafir extracted time to address the gathering but the audience soon started leaving the venue. The report concludes with a lament:

Dear Khalsaji, this is the reason of Mazhbis’ moving to Christianity. The untouchability that has drowned Hinduism for such a result and you also don’t allow your brothers to touch your wells. Let us learn a lesson and not allow them to be devoured by these vultures…If you want freedom for yourself, free the   others. 32

The Sikhs by that time got so lost in the struggle to liberate gurdwaras that the agenda to liberating the minds from brahminical attitudes was set aside. Moreover, the minds were not ready to accept social equality as reality, otherwise who would work for them for free. No wonder, the helpless situation on this count made Bhai Pratap Singh, Head Granthi of Drabar Sahib to write a treatise on the issue. 33  Besides looking into the theological and practical high points against untouchability in the Sikh tradition, Giani summarises the efforts of SGPC for the removal of untouchability between 1921 and 1933. He highlights that (i) now the membership of the Committee is open to all Sikhs without discrimination of high and low and of caste; (ii) all allowed in the community kitchens of SGPC controlled gurdwaras; and (iii) the so-called untouchable Sikhs are now employed in different services inside the gurdwaras.

What becomes clear is that the efforts to remove untouchability by the Sikh reformers were not just the result of inner calls. A number of factors resulting from objective conditions were making them think if they had to survive as respectable option for the much harangued Dalits. One of these factors was Dr Ambedkar’s powerful moves to see a dignified life for Dalits. In 1936, when Dr Ambedkar was trying to see the religious alternative for Dalits in Sikhism, the Akali papers became more sensitive to the issue. Sardar Amar Singh, Secretary, Shri Guru Singh Sabha Shillong (Assam) wrote two articles on ‘The Need of Sikhi Preaching among the Untouchables and Some Suggestions for That’ in ‘Khalsa Sewak’ 17 th  and 22 nd  March 1936. 34  Master Mota Singh wrote a scathing article ‘Khalsa Brotherhood and Gurdwara Elections: Existence of Caste as the bigger cause of Community’s Death’. On the scenes of elections he wrote rather with anger: “There was vanity, jealousy and ego clashes all around. Vote-seeking agents did not have anything to sell except the commodity of caste. Caste names as Saini, Jutt, Rore(for Aroras), Tarkhan (carpenter), Chamar etc were being used quite derogatorily. How can you expect a social and community reform from Shrimoni Gurdwara Prabandhak Committee whose recruitment is on the caste lines.” 35  In the editorial of ‘Khalsa Sewak’ of 7 th  March 1936, it is mentioned that it is known that Dr Ambedkar has been writing letters to SGPC but the Committee is not replying with any satisfaction. It wrote with sarcasm that “With all this the Sikhs are so indifferent that they would not lag behind boasting of their reforms on paper, it is just a show, but in practice not a single step forward has been made.” 36  The charge was not without substance. All the big talks were just being used for the vested interests of the powerful power brokers. ‘Khalsa Sewak’ reported in its 26 March 1936 edition that a conference was organised at village Bham in Gurdaspur district under the aegis of Baba Jeon Singh Dal where SGPC members had reached and 70 people were baptised. Among several lectures against untouchability, Bhai Teja Singh Akarpuri also spoke forcefully. After the conference, a dalit boy was asked to serve a glass of milk to Teja Singh. He got very angry and said that “I have been insulted for being served milk in Chuhra’s glass.” The fellow retorted: “You say something and do something else.” Teja singh immediately fled the scene. 37  The title of an article ‘Solve the caste Question: Only then the Community can Thrive – No one should commit a mistake of raising the caste issue” by Man Singh Khalsa BA in ‘Khalsa Sewak’ of 12 th  March 1936 speaks for itself.*

The discussion in this section fairly highlights the gravity of situation among Sikhs as for as the question of untouchability is concerned and even in the moderating twentieth century. It has been a structural malaise whether determined by economy or society; the power relations defined the relations of domination and subjugation. The command over resources had been so dear to the high castes and upper classes that they did not want to give any relaxation to the people at their mercy. Demoralising the Dalits by constant insults, humiliations and deprivation ensured almost free labour supply. The Sikh mind was not ready for the egalitarianism to act as an agent of change to thwart its own class interests. So, in the face of mounting pressures in the first half of the 20 th  century, half-hearted measures at the level of rhetoric were shown to be taken but in reality the situation remained as grim for Dalits as it was in the 19 th  century.

As ‘caste’ and its resultant inhuman practice ‘untouchability’ have been the cardinal principle of Brahmanical ideology and the central pillar of social order any individual, organisation or ideology questioning was always seen as enemy and all efforts were made to finish the challenge. Barstow put it pithily:

Hinduism, to its wonderfully assimilative character, had thus reabsorbed a good part of Sikhism, as it had absorbed Buddhism before it, notwithstanding that much of these religions is opposed to caste and the supremacy of the Brahmans.

21   Shamsher Singh Ashok,  Mazhbi Sikhan da Itihas  (History of Mazhbi Sikhs), Amritsar, 2 nd  revised ed. 2001, passim but for Bunga’s information page 171; for detailed accounts see Naranjan Arifi,  Ranghrehtian da Itihas (Adi kal ton 1850 tak), Part I, Amritsar: Literature House 1993, pages 429-65. Bunga was a lodging place.

22   To John C B Webster “The Dalit history approach is based on two assumptions. The first is that of Dalit agency. In this case, Dalit Sikhs move to centre-stage to become the chief actors in and shapers of their own history; the historian will therefore focus upon them, their views, their struggles, their actions. The second is that a conflict model of society, with caste as not the only but the most important contradiction in Indian society, provides the most appropriate paradigm for understanding their history.” See his “The Dalit Sikhs: A History?” in Tony Ballantyne, ed.,  Textures of the Sikh Past: New Historical Perspectives, New Delhi : Oxford University Press, 2007, p. 138

Bhagat Lakshman Singh (1863-1944), a Sikh scholar and intellectual, who  was the newly convert to Sikhism believed that the Sikh creed was ‘Hinduised’ after the establishment of Sikh rule. The high caste Hindus had made advances for reconciliation with the new power and a compromise was effected by which the Sikhs abandoned their ‘revolutionary programme’. Sikhism began to lose its distinct identity. 39  He especially talks of Brahmans’ ‘peculiar aptitude for adapting themselves to changed conditions.’ In the days of Buddhism they had become its Bhikshus only to leave when Buddhism declined. “In more recent times in our own province, when political power passed into the hands of the Sikhs, they did not find it difficult to discard their temples and idols, their  yagyopavit  and other paraphernalia, wore  Keshas  [uncut hair] and  dastars  (turbans) and became custodians of Sikh places of worship and interpreters of Sikh scriptures.” 40

Khushwant Singh is also objective on this central question:

Sikhism did not succeed in breaking the caste system.... The untouchable converted to Sikhism remained an outcaste for purposes of matrimonial alliances... and Sikhs of higher castes refused to eat with untouchable Sikhs and in villages separate wells were provided for them.

Within a hundred years of Guru Gobind Singh’s death, ritual in Sikh gurdwaras was almost like that in Hindu temples, and more often than not was presided over by priests who were usually Hindu rather than Sikh. Sikhs began to wear caste marks; Sikh weddings and funerals followed Hindu patterns; ashes of the dead were carried to the Ganges and offerings were made to ancestors. 41

The dalit voices are more clear and vociferous about ‘caste’ and ‘untouchability’ in Sikhism. Pandit Bakshi Ram who was born in a Balmiki family towards the close of the 19 th  century recalls in his autobiography how untouchability was rampant and how because of this the dalits could neither seek education nor were acceptable for a public service. It was only on his father’s approaching the Lahore court that schools were opened for dalits in 1905. He narrates two incidents from his village how the dalit Sikhs were treated by the dominant Jatt Sikhs. Once, a Rahitia (dalit Sikh) boy on drawing water from the school well was beaten up by the Jatt boys. Another time, when the Rahitia marriage party used the village pond for cleaning their backs in the morning they were thoroughly beaten up by the Jatts. 42  “Untouchability has become deep-rooted in the Jatt-dominated villages. Isn’t practicing caste and untouchability against  gurmat  (Gurus’ message)? In fact the Guru says “Khalsa is my image as I reside in the Khalsa”. 43  Saying that how after Independence the Jatts have come to completely control the politics and economy in Punjab and oppose the dalits’ demands he argues: “If Jatt Sikhs demand higher prices for their produce don’t the labourers have right to demand higher wages? And if the latter struggle for their right the former boycott them. Isn’t it a height of injustice? If Akalis have their  morchas  (pickets) for their demands why can’t dalits exercise their right to raise their demands? 44

Prem Gorkhi, an eminent Punjabi short-story writer, who graduated from a day-labourer to peon to a ‘respectable journalist’, has bitter experiences. He says: “I have seen that if Punjabi writers are intimate friends they also carry deep casteist ideas within... I have close relations from high to the low...they respect as well...I go to everyone’s house, eat and sleep there...but over taking sides on any vital issue, the cobra within would spread its fangs.... There is no drastic change in the caste situation from what it was a hundred year ago...only the ways of untouchability have changed. Today if you eat in the same plate, you also kill the same person—and whom you call dalit today is not a century-old thoughtless, egoless, without identity. He has reached a stage to decide for himself what is of good to him.” 45

Conclusion :

It is not sufficient to view Guru Granth Sahib just as a ‘unique’, ‘inclusive’ and ‘emancipatory’ sacred text. Going beyond these expressions and seeing it as a ‘liberation philosophy’ has potential to see in it the recordings of Indian renaissance as it also incorporates writings of great liberationist saints, viz.  Nāmdev   (1270-1350),  Ravidas (1399-1527),  Kabir (1498-1518), and others, independent of the much valorised the western/European renaissance. The Sikh gurus consolidated the liberation philosophy by socially institutionalising the liberation thoughts, born out of social and political praxis. The caste and varna differences came to be done away with in the institutions of  sangat  (mixed congregation) and  pangat  (eating food,  langar,  sitting in a row without any discrimination) and Guru Granth Sahib was given as a permanent reminder to those liberation thoughts. This provides the scholars an opportunity to delinking the Indian past from the Brahmanised and Eurocentric history. Historically the evolution of Sikh  panth  into an organised religion had paradoxical results. If in its formative stage, it had practical liberating results of integrating dalits into its fold by abolishing untouchability, as an organised ‘religion’ it also slipped into sham ritualism against which gurus had vociferously spoken and fought. The dominant Sikh upper-castes brought back ‘caste’ and untouchability for their own class interests. Even when the Sikh religion came to be salvaged from the danger of being engulfed by the brahmanical leviathan called Hinduism in the last century it still awaits its real renaissance by adhering to the true liberation philosophy of Guru Granth Sahib as the sacred text offers immense possibilities of re-imagining the Indian past and re-visioning its future.

1   See Harish K Puri, ‘Introduction’ in his  Dalits in Regional Context, Jaipur & New Delhi 2004

2   For a scholarly treatment of making of Adi Granth and its journey to Guru Granth Sahib see Gurinder Singh Mann,  The Making of Sikh Scripture, New Delhi , Oxford University Press, 2001

3   This valuable suggestion came from Valerie Kaur in her thoughtful essay “A Liberation Philosophy and Border Thinking” that appeared in Issue No.6, November of  SikhSpectrum.com Monthly. She introduces the Latin American thought as she opens up her essay: “Latin American philosopher Enrique Dussel provides a philosophy of liberation that aims to empower and decolonize marginalized communities. His contemporary, Walter Mignolo, conceptualizes the role of border thinkers, intellectuals who move between dominant and marginalized communities in order to generate a process of intellectual, economic, and social liberation.” She argues that “Latin American and South Asian scholars can understand the development of Sikhism, a Northern Indian religion born in the late 1400s, as a valuable kind of liberation philosophy and an instance of border thinking.”  See SikhSpectrum.com Monthly Issue No. 6, November 2002 available at  http://www.sikhspectrum.com/112002/valerie_k.htm.

4   Jagdeesh Singh, Panthic Weekly,   http://www.panthic.org/news/124/ARTICLE/4395/2008-09-26.html

5   “Gurbani  in English Translating Celestial Poetry” in  Sikh Review, June 2000. Available online at   http://www.sikhreview.org/june2000/heritage.htm   (emphasis in original)

6   “Sikhism’s Emancipatory Discourses: Some Critical Perspectives”, Sikh formations: Religion, Culture, Theory, Vol. 2, No. 2, December 2006, pp. 135-151

7   Ibid. p. 149

8   Enrique Dussel,  Philosophy of Liberation  (translated by Aquilina Martinez and Christine Morkovsky), Orbis Books: Maryknell , New York , 1985, p. 178

9   Mann says it “is treated in such a way as to manifest its royal status within the community. It is always robed in silk or expensive brocade and is displayed on a canopied throne, in a well-lit setting.” Op. cit. p. 133

10   As cited in  Harish K Puri, ‘Scheduled Castes in Sikh Community: A Historical Perspective’,  Economic and Political Weekly,  Vol. 38, No. 26, June 28-July 4, (2003): p. 2694

11   Dussel,  Philosophy of Liberation,  p. 180

12   Enrique Dussel, “Philosophy and Praxis (Provisional Thesis for a Philosophy of Liberation)”, John B Brough et. al. ed.,  Philosophical Knowledge, Catholic University of America , Washington , 1980, 113

13   “Kutti Vehra” in  HUN: Punjabi Sahit te Sabhiachar da Pratinidh, May-August, 2008, pp. 41-68 (translation mine)

14   Ibid. pp. 46-47

15   Ibid, p. 68

16   See Naranjan Arifi’s  Ranghrehtian da Itihas (Adi kal ton 1850 tak), Part I, Amritsar : Literature House 1993, pp. 203-220

17   Recently a renowned Punjabi writer Baldev Singh wrote a long novel  Panjwan Sahibjada  (Chetna Prakashan: Ludhiana , 2005) on Bhai Jaita alias Jeevan Singh.

18   This space became possible because of the dalit assertion in Punjab . One such dalit Sikh, K. S. Neiyyar who had settled in UK, commissioned the writing of history of Mazhbis (erstwhile untouchable Sikhs) to an eminent Punjabi writer and ‘historian’ Samsher Singh Ashok in 1970s and the result was  Mazhbi Sikhan da Itihas, Bhai Chatar Singh Jeevan Singh: Amritsar, 2001, 2 nd  edition (The first edition was perhaps published in 1980 as per ‘introduction’ by ‘Ashok’ dated 2 November 1979). Chapters 5 and 6 (pp.76-89) were devoted to Bhai Jaita/Jeevan Singh where the author also looks into the process of how Ranghretas became Mazhbis. The dalit assertion made the mainstream authors of Sikh tradition have a fresh look at the past and acknowledge the contribution of dalits to the Sikh tradition.

19   This composition “Sri Gur Katha  krit Kavi Baba Jeevan Singh (Bhai Jayata)” is published in Naranjan Arifi’s  Ranghrehtian da Itihas (Adi kal ton 1850 tak), Part I, Amritsar : Literature House 1993, pages 396-424. Baldev Singh also gives this poem at the end of his novel  Panjwan Sahibjada  from 465 to 501pages.

20   Nihang is defined as “‘free from care’, a title of the Akali Sikhs” in  A Glossary of the Tribes and Castes of the Punjab and North-West frontier Province, Vol III, 1883, Reprinted by language Department, Punjab, Patiala in 1970, p. 169. According to the Glossary “The sect of the  Akalis  differs essentially from all the other Sikh orders in being a militant organization, corresponding to the Naga or Gosains among the Hindus.” It continues “In their military capacity the Akalis were called Nihang, || or reckless, and played a considerable part in the Sikh history, forming the Shahids or the first of the four dehras.” It further says “Ranjit Singh, after 1823, did much to reduce their power, and the order lost its importance.” Vol III, pp. 9-10

21   Shamsher Singh Ashok,  Mazhbi Sikhan da Itihas  (History of Mazhbi Sikhs), Amritsar, 2 nd  revised ed. 2001, passim but for Bunga’s information page 171; for detailed accounts see Naranjan Arifi,  Ranghrehtian da Itihas (Adi kal ton 1850 tak), Part I, Amritsar: Literature House 1993, pages 429-65. Bunga was a lodging place.

22   To John C B Webster “The Dalit history approach is based on two assumptions. The first is that of Dalit agency. In this case, Dalit Sikhs move to centre-stage to become the chief actors in and shapers of their own history; the historian will therefore focus upon them, their views, their struggles, their actions. The second is that a conflict model of society, with caste as not the only but the most important contradiction in Indian society, provides the most appropriate paradigm for understanding their history.” See his “The Dalit Sikhs: A History?” in Tony Ballantyne, ed.,  Textures of the Sikh Past: New Historical Perspectives, New Delhi : Oxford University Press, 2007, p. 138

23   Ibid., p. 133

24   Some of these are: Giani Udham Singh,  Guru ka Beta: Itihas Shahid Baba Jeevan Singh, Amritsar: Jeevan Lehar, 1968; Hari Singh Nirbhay,  Mazhbi Sikhan di Jaddo-jahad, Amritsar: Baba Jeevan Singh Mazhbi Dal, 1975; Shamsher Singh Ashok,  Mazhbi Sikhan da Itihas  (History of Mazhbi Sikhs), Amritsar, 2 nd  revised ed. 2001; Naranjan Arifi’s  Ranghrehtian da Itihas (Adi kal ton 1850 tak), Part I, Amritsar: Literature House 1993. For general history of dalits of Punjab in the twentieth century see Dr S. L. Virdi,  Punjab da Dalit Itihas  (Dalit History of Punjab ) (1901 ton 2000), Phagwara: Dalit Sahit Academy , Punjab , 2000

25   Jagjit Singh agrees that the Ranghreta/Mazbhis had achieved an eminent place during the ‘Khalsa period’ that lasted 75 years after Guru Gobind Singh’s death. That when warring Sikhs were divided into 5 bands, one was under the command of Bir Singh Ranghreta who was also bestowed standard flag from the Akal Takhat as four others had been. “And, when the revolutionary zeal subsided, the Sikhs from castes, who had previously no hesitation in fraternizing with the Rangretas in the Khalsa Dal, again started discriminating against them in the post-Khalsa period.” See his  The Sikh Revolution: A Perspective View, Delhi : Bahri Publications, 1981, p. 205

26 Ranghrehtian da Itihas (Adi kal ton 1850 tak) , Part I, Amritsar : Literature House, 1993, pp. 432-458

27   Harjot Oberoi,  The Construction of Religious Boundaries, Oxford , OUP, 1994, p. 106

28   Punjab Darpan , 10 October 1917

29   Khalsa,   21 Feb 1923

30   Khalsa   # 96, 2 May 1923

31   Khalsa # 96, 24 June 1923

32   Khalsa # 96, 2 July 1923

33   Bhai Pratap Singh,  Jaat Paat te Chhut-Chhaat sambandhi Gurmat Sidhant  [Gurus’ Principles about Caste System and Untouchability], Amritsar : SGPC, 1933

34   Khalsa Sewak ,

17 and 22 March 1936

35   Khalsa Sewak’, 3 March 1936

36   Khalsa Sewak’, 7 March 1936

37   Khalsa Sewak’, 26 March 1936

38   Barstow ,  The Sikhs, 1928, p. 19

39   J. S. Grewal, Contesting Interpretations of the Sikh Tradition, Delhi : Manohar, 1998, p.71

40   Autobiography, p. 192

41   The Sikhs , pp. 45-46

42   Mera Jeevan Sangarsh, p. 4

43   Ibid. p. 96

44   Ibid. p. 99 45   Prem Gorkhi, “Dhukhdi Dhooni Pharolani Payee” (Searching from Smoldering Ambers) written as a letter to editor Prem Prakash published in the ‘Caste-Community special Issue’ of  Lakeer  (a literary quarterly), # 52, Jan-March 1995, pp. 23-29

The image at: www.iconocast.com	“SLUMDOG SHOWS IT’S WORTH” Dr. Shura Darapuri Reader cum Deputy Director, CSSEIP, Baba Saheb Bhim Rao Ambedkar University, Lucknow (India) Email: shuradarapuri@gmail.com

“Slumdog Millionaire” has done it!! It has brought the long awaited eight Oscars to India’s credit. India known to be a “ Third World”, “Developing” nation has proved it, that given an opportunity it is no way less than any other Developed nation.

Success of the film has proved that potential of the country to develop knows no bounds and that the gems of talent lie littered even in the garbage of India, waiting to be picked up. India has proved in many fields be it in archery, shooting, wrestling, hockey, cricket and beauty contest etc. that it never leaves without making its presence felt. This time it has done it in films.

From time immemorial there has been an earnest effort on the part of Indian Directors to win an Oscar. It is now that their prayers have been answered with “Slumdog Millionaire” bagging the best film award and getting eight Oscars.

The award could not be denied even by the worst of judges for many reasons. One: the actors were picked up from the slums; they were given the opportunity to prove themselves in acting. They were actually brought into the mainstream by the Director Danny Boyle and Loveleen Tandan and they did not fail them at any stage. On the contrary they came up with flying colours which prove that talent is not the preserve of the high born and the privileged. Given the opportunity an underdog can rise to become a millionaire.

The film is also a reflection on the fact that for long, poverty has been theorized, debated in air conditioned Seminar rooms; the time has now arrived to “Act”.

The poor of the country are tired and bored of “distanced” sympathy from the rich and the need of the hour is to extend genuine hand of support so that the poor, excluded sections too get the feel of the “Red Carpet”.

In the history of films and also in the history of India “Slumdog Millionaire” has come as a “Revolution” as the film has successfully carried out its Social Responsibility. It has actually brought the marginalized sections into the mainstream translating their dreams into reality.

Media especially the films can play an important role as far as India is concerned. It has the mass appeal as even an illiterate person knows about Aishwarya Rai getting the Miss World Award. In down South the actors are worshipped like gods. That is how most well known actors confidently join politics. It is important that filmdom should carry its social responsibility by being sensitive to various issues and as in the case of “Slumdog Millionaire” make an effort to translate fiction into reality.

Some of the Bollywood Directors who just confine themselves to depicting of poverty only in terms of showing meagre clothes on the body of female actresses and concentrate on remaking of western films or a films from South, sincerely ought to take lessons from the film “Slumdog Millionaire” which shows sensitivity to the problem and gives solutions also. There should be an ongoing search for talent and depiction of originality. .

Celluloid World has to come on the streets and act for “real.” Similarly, other sectors of the nation should take lessons from the film “Slumdog Millionaire.” So that marginalized groups are given opportunity to join the mainstream to prove their worth and do India proud.

Posted on March 02, 2009

	By Jai Birdi	Victoria:  Members of Shri Guru Ravidass Sabha (Vancouver), Chetna Association of Canada, and Indian Buddhist Society visited BC’s parliament house to witness the celebrations of the 632 nd birth anniversary of Guru Ravidass, a saint and revolutionary of his times who propagated principles of equality, respect, and Begampura- a concept where everyone lives in harmony and have their basic needs met.

The anniversary in the legislature was arranged by Burnaby-Edmond MLA Raj Chouhan and Bill Basra, president of Shri Guru Ravidass Sabha.  The delegation was first received by leader of the opposition, Carole James, MLA Raj Chouhan, MLA Sue Hamell, MLA Harry Bains, MLA Jagrup Brar, MLA Harry Lalli, and MLA Adrienne Dix who also spoke and reflected on the teachings of Guru Ravidass.  The delegation also met members of the government including MLA Dave Hayer, MLA John Nuraney, Minister Wally Oppal, Minister Ida Chong, and others.

“We must celebrate Guru Ravidass birthday everyday so we can reflect on and practice what Guru Ravidass believed in”, said Chouhan.  Guru Ravidass had a “vision of Begumpura, a city without any sorrows or grief where everyone had their basic needs met. He inspired and touched the lives of rich and poor, religious and secular individuals”, continued Chouhan.

Along the same theme, Carole James, leader of the opposition said, “Guru Ravidass Ji’s teachings for equality, public safety, and removing poverty, are relevant even today and we need to work on improving these for all citizens of this province”.

MLA Chouhan, MLA Dave Hayer, and MLA Raj Chouhan also spoke about the Shri Guru Ravidass Sabha (Vancouver) and teachings of Guru Ravidass. 

“The Sabha propagates the teaching of a guru, Sat Guru Ravidass, who was a visionary in 15th-century India . He openly fought against man-made inequalities such as caste, creed and discrimination against all individuals, while promoting universal love, peace and tolerance”, said Hayer.

MLA John Nuraney also spoke in the legislature and welcomed the delegation.

“I, too, would like to add my welcome to the group from the Guru Ravidass Sabha who is here with us today. It is a group who are loyal and dedicated people who are serving not only their community but a community at large in Burnaby , and I am very proud that they are all here today to be with us in this House”, said Nuraney.

Adding to the celebrations, MLA Raj Chouhan explained to the legislature assembly that under the leadership of the president, Mr. Bill Basra, and trustee Mr. Hukam Chand, the 36-member delegation is here from all over the Lower Mainland, Vancouver Island and India to celebrate the 632nd birthday of Shri Guru Ravidass.”.

“Guru Ravidass taught spirituality in the 14th century in India , based on emancipation from the oppression of the Indian caste system. He was born in an oppressed community considered untouchable. From childhood itself, Shri Guru Ravidass had spiritual traits and soon came to be known as a highly enlightened saint. He started preaching these spiritual ideas to the rich and poor alike”, continued Chouhan.

“This is indeed a very special day for us to remember and pay respects to Guru Ravidass in the house of legislature- temple of the democracy and I am thankful to Raj Chouhan for organizing the celebrations”, said Basra, “I am also thankful to MLA Dave Hayer and MLA John Nuraney for welcoming the delegates and speaking on Guru Ravidass in the legislature”, continued Basra.

The delegation also included Surinder Ranga, president of Chetna Association of Canada; Sutey Parkash Ahir, general secretary of Indian Buddhist Society of Canada; Nagar Kirtan Cooridnators Lamber Rao and Jai Birdi; Vice president of Shri Guru Ravidass Sabha Santokh Jassal; Treasurers Ram Saroop and Paramjit Singh Kainth; Shinda Ahir of Ahir Trucking; Giani Pooran Singh; and, Nachattar Benji, Michael Ghirra, Kamal Jassi, Surinder Sandhu, Surjit Bains, Raj Kumar Mehmi, Chaman Banga, Mohinder Sidhu, Paramjit Mehmi, Kishan Lal Sidhu, Rashpal Bhardwaj, Chandra Bodalia, Harmesh Chumber, Hardev Saroa, Gurbax Dhanda, Davinder Dhami, Malkiat Sohpal, Paramjit Lakha, Amrik Puar, Dilbagh Rai, Amrik Kalsi, Prem Sund, Gurmukh Sidhu and GD Guddu .

Posted on February 20, 2009 (09:45am)

Hundreds of books on the life and mission of Baba Sahib Ambedkar have been published and are being brought out endlessly, each writer projecting his or her own particular style, penchant and purpose. Being associated with the Ambedkar movement since my boyhood, I am instinctively interested in the Ambedkar literature yearning for an India of Baba Sahib’s dreams in all its philosophical and existential manifestations. I have myself penned forewords and reviews for so many books besides contributing hundreds of articles published in books, magazines, papers souvenirs et al in the service of Ambedkar Mission. I have just come across a book titled ‘Dalit Empowerment after Dr. B.R. Ambedkar’ authored by Dr. Karam Singh Raju (former IAS), who also has to his credit books on Sikh religion, Sikh Gurus, Sikh Philosophy, Guru Ravidas, and Maharishi Valmiki (Ramayana). After reading some of its pages somewhat more closely, I felt compelled to put some of the author’s views and contentions under review.

The book, as the title suggests, was supposed to throw light on the conditions of Dalits then and now and the various projects and measures completed or in progress, undertaken by the government aimed at the upliftment and empowerment of these sections of people. But surprisingly enough, the author instead of critically examining the pace of progress and suggesting some useful tips has, it seems, gone off the track and has chosen to sing paeans in praise of Hindu ‘holy’ scriptures, Hindu gods and Hindu civilization and M. Gandhi too. There are a few articles in the book, no doubt, that really make sense as far as the subject matter is concerned.

The book has one article ‘Gandhi and Ambedkar’ depicting Gandhi as a magnanimous patriarch and Ambedkar just as a small-time politician playing politics at his pleasure. The views of Baba Sahib on `What Congress and Gandhi have done to the untouchables’ are well known the world over. These views are not in the genre of ‘Sharutis’ – heard and passed on, but stand indelibly embodied in numerous of his books and articles which he pursued so selflessly for all his life to infuse a new life into the dead bodies of his people. Baba Saheb had long ago lost all hopes in the sincerity and fair deal of Congress and Gandhi for their treacherous role in his fight for the emancipation of the untouchables. Baba Sahib was blunt therefore, to say that Gandhi was neither earnest nor honest or sincere in dealing with the problems of the untouchables and above all that he was enemy number one of the untouchables. He even called him a bogus Mahatma. What then the author wants to show by inserting such a pejorative passage in the book. To prove that what Baba Saheb wrote and spoke was all trash? The worst part of the story is that exactly in the manner and style of Arun Shourie, the writer has spared no effort to highlight what Gandhi had said on certain occasions and suppress what Baba Saheb did say and act in reaction to Gandhi’s arrogant behaviour.

Now look at the views of the author himself who in his anxiety to prove more loyal than the king, seems to have over-stepped his brief as said earlier also. Referring to Pt. Nehru’s statement on Baba Saheb’s death, the author records, ‘in Nehru’s words, he (Dr. Ambedkar) was a symbol of revolt against the oppressive features of Indian society’ (P.11). By substituting ‘Hindu Society’ (in the original statement) with ‘Indian Society’, the author has not only attempted to water down the intensity of Pt. Nehru’s feelings but has left much to be read into his own credentials as an honest writer. At one place (p.49), he writes ‘Dr. Ambedkar proposed abolition of untouchability. Before him Buddha, Lord Rama, Lord Krishna and scores of other religious heads had attacked the very basis of untouchability and `chaturvarnya’. The question that the author must have to answer is: Did Ambedkar merely propose and did nothing more for the abolition of untouchability? Did `Lords’ Rama and Krishna really attacked the institution of Chaturvarnya and untouchability?

Both the above said Hindu gods are credited with super human powers being omnipotent, omnipresent, omniscient and what not. That being the case, the question is: why they remained content with only attacking it and not finishing it altogether if at all they were so serious and so omnipotent? On the contrary, the fact is, far from attacking it, these gods were themselves responsible for creating and perpetuating the cursed chaturvarna dharma to make it as an unalienable part of their faith for ever. Rama as a conscientious protector of the dharma beheaded Shambuka, a `Shudra tapasavi’ in cold blood. His only sin was that he was found guilty of performing penance (tapasya) to gain entry into heaven. This story is not a manufactured one but is authentically recorded in Valmiki Ramayana and retold in Kalidas’s Raghuvansham (5 th century) and also in Bhavbhuti’s Uttar Ram Chritriam. As regards Krishna, leave aside everything else, he himself was, as he claimed, the creator of chaturvarna. Not only that, he went further to permanently fix occupations to each varna to be strictly followed in practice. Blind folded `the hindu society’ has been meticulously observing the caste-rules since centuries past to spell doom to the `low born’.

Next, the author comes out as a committed devotee (see the Caption: Holy Scriptures Command – Devotees’ Commit – a totally unintelligible term - p. 48) in support of Rig Veda, Shankra’s Vedant philosophy and sanctity of the Puranas. He says that chaturvarna is anti-Veda, the hymn entitled Purush Sukta is later – day interpolation whereas Rig Veda does not contain any mention of the chaturvarna, that even the greatest and most authentic Brahmin commentator of Vedas, Shankar had conceded in his book `Manusa Panchaka’ that even a Chandala could become his guru by true realization of God. With a similar quirk of logic, the author goes to equate the teachings of Guru Ravidas a pious saint with those of the Puranas universally admitted as mythological books containing stories entirely supernatural and unbelievable. According to the author both preach that there is no difference between man and God.

Read in its entirety, the book leaves you totally clueless whether to believe Baba Saheb the saviour or the man himself trapped in a mire of confusion and mythological mumbo-jumbo. Must it be repeated again and again to remind this friend as to what Baba Saheb thought and said of the Hindu Shastras, Hindu gods and Hindu Social Order It is really an unpleasant job to recall such edicts from Hindu Shastras as remind us of a dark age and a horrible past for the unfortunate human beings branded untouchables, chandalas or papyoni. With such a painful realization and bitter experience, it was but natural for Baba Saheb to say that (1) Vedas are a worthless set of books, there is no reason either to call them sacred or infallible and this dogma must be destroyed root and branch (Vol. 4, p.8), (2) that the teachings of great Shankracharaya are simply ridiculous. The Shankaracharya says that there is Brahma and this Brahma is real that pervades all and at the same time it upholds all the inequalities of Brahminic society. Only a lunatic could be happy with being the propounder of two such contradictions (Vol.4, p.287), (3) The Puranas as distinguished from itihas (history) occupy an important place in the literature of Brahminism that is devoted to the Hindu deities, their `gathas’ (tales) and their worship (ibid – Chapter 10) telling tales that simply baffle the mind. With the teachings contained in such books in mind, how a man in his senses would believe the canard that these books really preach equality between man and God and through God between man and man. (4) As regards `Lords’ Rama and Krishna, the reader would do well to read the chapter ‘Riddle of Rama and Krishna’ (Vol.4, p. 323) to know how these gods protected, promoted, preserved and pushed forward the institution of chaturvarna or caste system. Bhagwat Gita said to be the sacred gospel of Hindu religion because of Krishna was a book bought out to provide moral support and philosophical justification to the central doctrine of counter revolution namely chaturvarna – the counter revolution that was ushered in after the assassination of Brahdrath the last Buddhist King in 185 B.C. by his Brahmin Commander-in-Chief Pushyamittar when the Buddhist monasteries, the Buddhist monks and the Buddhist missionaries were destroyed most ruthlessly to re-establish Brahmical Social Order. Manu Smriti, Gita, Shankarcharya’s vedant, Mahabharat, Ramanyana and the Puranas are among the most important books that were brought out during this period with the sole aim to destroy the people’s faith in Buddhism and to impose upon them a religion of hate, obscurantism and irrational beliefs called Brahmanism.

In the face of such a voluminous literature on the life and mission of Baba Sahib and so much light having already been shed on the subject, will our friend still continue to live in a make-believe world like the proverbial pigeon shutting his eyes on seeing the cat to think that the danger has been averted ? The persecution of the Scheduled Castes in one form or the other all over the country still continues unabated. But our friend does not like to see it. Why? His assertion in one breath that the chaturnvarna is neither harmful to the SCs nor beneficial to the twice born dwijas and saying in the same breath that tremendous damage has been done by the chaturvarna (p. 51) certainly speaks of either a diseased or a confused mind. Similarly, his extolling the greatness of Baba Saheb and calling him a `messiah’ or god of the poor in the book and at the same time glorifying the teachings of Hindu gods and Brahmanic `holy scriptures is nothing short of making the confusion worse confounded. In other words, it is only an attempt to befool the people or himself.

One thing must be clearly understood that the book released amidst great fanfare, as in this case, by a minister or governor does not automatically raise its status to become a holy book. What is needed to make the book worth while for the readers to benefit is the intellectual honesty and complete dedication to the ideal. The ideals of Baba Sahib cannot be allowed to be fiddled with so lightly and so brazenly. The people are more than awakened and vigilant.

The author has given a clean chit to the Hindu Shastras and hindu gods for their role in creating and perpetuating the chaturvarna or caste system off-shooting therefrom and has put the blame for interpolating the hymn Purush Sukta in the Rig Veda on some later-day Brahmin scholar. But interestingly enough, no Brahmin sage or scholar is known to have raised protest against this mischief much less to weed it out from the `sacred’ scripture. The author appears to have been heavily briefed to dare tread the path where even the angels fear to go.

Posted on January 13, 2009

ASHOK BHARTI CHAIRMAN OF NACDOR ADDRESSES UN GENERAL ASSEMBLY ON HUNGER AND POVERTY Mr. Ashok Bharti, Chairman of National Confederation of Dalit Organisations (NACDOR), addressed heads of the States ( Prime Ministers and Presidents) on 25th September 2008 in the United Nations General Assembly. He was invited by the Secretary General of United Nations Mr. Ban Ki Moon and the President of the UN General Assembly Miguel d'Escoto Brockmann to address the General Assembly of UN on 'Hunger and Poverty', where Mr. Bharti clearly spoke about the poverty of the Dalits. His official address is presented for Ambedkartimes’s readers.

Honourable Chairperson, Excellencies, Ladies and Gentlemen,

World is again troubled with run away bankers. They need a bail out package; a package of about a trillion dollars. Governments and their banks have opened their coffers. Probably they will succeed.

But, what about bailing out more than a billion extremely poor and hungry people? What about the promise of point seven percent Overseas Development Assistance? Be fair and just. Give resources to needy and extremely poor, not to the greedy bankers and companies. We demand financial system, aid mechanisms and trade treaties helping the poorest. Rich can take care of themselves. UN and the Governments need to take care of the poor.

Asia is the home to over two-thirds of the world’s poor. It faces uphill task of overcoming extreme hunger and poverty. Whilst parts of East and South East Asia appear on track to achieve MDGs, most of the South Asia is trailing in achieving MDGs. The World is euphemism about high growth rate economy of India and China , conveniently ignores the fact that they together account for 50% of the world’s population living on less than one dollar a day. If Asia does not achieve MDGs, world will not achieve them. Therefore, we shall be clear that Asia is the key to the success of MDGs. It can make or break Millennium Promise.

As an Indian and a Dalit, I am really privileged to have overcome my poverty. But more than 265 million of India’s Dalits – the Scheduled Castes and Scheduled Tribes are not. They live on less than half-dollar a day. Same is the conditions of more than 116 million Muslims and other poor in India. Majority of them are women.

We live in world where one person dies every three-and-a-half seconds due to hunger-related causes and most of them happen to be children. We also read in news-papers about families committing suicides due to extreme poverty. One-year old girl Amba and two year old boy Satyendra are among those infants, who since May 2008 died due to starvation. It is really shocking that more than 27% of the total Dalit children are severely stunted, 54% chronically malnourished, and three fourth of them are anaemic. Why? Because they are extremely poor and they are socially excluded.

Poverty results in loss of dignity and self-respect. It breeds hopelessness and frustration causing despair, anger and violence. Poverty is a positive threat to democracy and peace. For poor, policies are meaningless, full citizenship a mirage and governance nothing but a big failure.

Our world, which is moving towards space tourism, is it not ironical that people cannot reach a hospital in time? Is it not really a shame that in an era of corporate hospitals and wellness centres, our woman has to deliver babies in forest, pavement or road? We have weapons to blast the earth, but not adequate policies to destroy poverty and hunger? How long would we take to ensure that every child go to school?

Our hope lies in the political will of our leaders and governments. You can make difference to the lives of the poor, hungry and the malnourished. It is the governments who can stand up, take action and deliver the rights to their citizens.

We, therefore, need to remind ourselves that we are the first generation who could eradicate extreme hunger, poverty and deprivation by rejecting racism, casteism and inequity and exclusion.

As a representative of the Dalits and socially excluded, and as the Convenor of Wada Na Todo Abhiyaan, I request you to take action.

We need action! And we need it now!!

	Ashok Bharti B.E. (Elect.), M.E. (Manufacturing Mgmt.) Australia , Ashoka Fellow: Chairman, National Confederation of Dalit Organisations (NACDOR) CONTACT ADDRESS: M-3/22, Model Town-III, Delhi 110009 INDIA Phone/Fax: 91-11-27442744 Mobile : 09810918008 E-mail: nacdor@gmail.com

ASHOK BHARTI , born in an extremely poor Dalit (Jatav) family in Delhi on 26th May 1960 . Father was a tailor and mother used to make paper bags to supplement the family income. There were nine members in the family, three sisters and four brothers.

EDUCATION

A first generation learner completed his primary and pre-secondary education in a Municipal Corporation Primary school in Seelampur village of East Delhi . He passed secondary school examination (10 th class) from Kalkaji Government Senior Secondary School , passed his Senior Secondary School Examination from Government Schools in Gandhi Nagar in East Delhi . After passing first year of B.A. (Honours) in Political Science from Hindu College in 1981, he shifted to Delhi College of Engineering of Delhi University and Graduated in Electrical Engineering in 1986. He received Government of India’s National Overseas Scholarship for Scheduled Castes, Scheduled Tribes and De-Notified Tribes in 1994 and went to Australia in 1996 and specialised in various Advanced Technologies, including Robotics, Artificial Intelligence, Computer Aided Manufacturing. He specialised in Strategic Management and Manufacturing Strategies, and obtained degree of Master of Engineering (Manufacturing Management) from the University of South Australia in 1999. Returned to India in December 1999 and began mobilising Dalits for a New Dalit Movement.

LEADERSHIP

AWARDS AND SCHOLARSHIPS

COUNTRIES VISITED

India, Pakistan, Nepal, Sri Lanka, Singapore, Malaysia, Thailand, Britain, Australia, Germany, Italy, Indonesia, Brazil, United States of America, the Netherlands

Posted on 29 January 2009

	WE NEED A NEW WORLD ORDER Sawraj Singh, M.D. F.I.C.S.

Barack Obama was elected as president of America because people wanted a fundamental change. The American policies, particularly the policies of Bush, have miserably failed and have led to a global economic crisis and instability in the world. America has had its worst recession since the great depression of the thirties. This is not just an economic crisis but it is a much more serious crisis which can be called a crisis of the consumerist culture and the world order based upon the traditional capitalist system and its highest stage " Globalization".

 The present globalization is economic-only globalization and completely lacks any ethical aspect. America , the undeclared leader of the present globalization, has not pursued policies which are beneficial for the majority of the world population as well as for the majority of the American people. We can call this a globalization without a global perspective.

If Obama really wants America and the rest of the world to come out of the present crisis, then he has to fundamentally change the American unilateralist policies. The ground reality of the world is that it is no longer a unipolar world led by America and the western domination can not last. Asia , with China in the leading place, has now become the leading region of the world. The world has already become a multi polar world. No country or region can now dominate the entire world. Relations between the east and the west should now be based upon equality and mutual respect.

The global institutions such as the United Nations, World Bank and the international monetary fund should all be revised to reflect the realities of the world. At present all of these institutions are dominated by the west.

The problems between India and Pakistan and the problems of the entire South Asia region can be solved by making a South Asian Economic Alliance on the pattern of the European Union. The Indian subcontinent is a multinational, multicultural, and multi-religious entity bound together by a common civilization and a shared valued system. Therefore, a South Asian Economic Alliance can be stronger than the European Union. Such an alliance can be a great impetus for a new world order based upon the principles of equality, mutual respect, universal concern, and universal welfare.

The present world order lacks a balance between the material and the spiritual aspects of life. In the new world order, there should be a balance between western materialism and eastern spirituality. The west should learn from the eastern wisdom. Guru Granth Sahib is the zenith of the eastern spirituality and philosophy. Guru Granth Sahib advocates love, tolerance, peaceful coexistence, universal concern, universal welfare, and promotes unity in diversity. These are the principles upon which a new world order can be established.

Obama has to change the extreme rightist policies of Bush which are responsible for the present global economic crisis. The American policies should benefit the majority of Americans and not the privileged few, which was happening under the Bush administration. America should stop acting like the only super power in the world and start acting like a member of the global community.

Posted on January 24, 2009

	Obama Ready to Talk to Iran SAWRAJ SINGH MD FICS CHAIRMAN WASHINGTON TATE NETWORK FOR HUMAN RIGHTS., CHAIRMAN CENTRAL WASHING TON COALITION FOR SOCIAL JUSTICE

            President elect Obama has said that he is willing to talk to Iran .  He said that his administration wants to adopt a new approach towards Iran .  He said that Iran will be one of the biggest challenges for him because not only Iran is helping to spread terrorism by helping the Hezbollah and  the Hamas but also wants to build nuclear weapons which will increase the nuclear race in the middle east.  He said that he is making a new team that will work for establishing peace in the Middle East after he takes over the presidency.

            President Bush was the strongest supporter of Israel . No wonder, Israel has started the present attacks on Gaza during the last days of his presidency.  More that 70% of Americans feel that Bush has done so much damage to America .  Even during his last days he is living up to his reputation of the most unpopular President America ever had.  However, even Bush said that he did not agree with Israel to attack and destroy the nuclear facilities of Iran because such an overt action can be very dangerous and involve the whole Middle East in the war.  Instead, he advocated covert action to discourage Iran from developing nuclear weapons.

            It is becoming clear that Iran is emerging as the leading country in the Middle East .  It was because of the support from Iran that the Hezbollah were able to defeat Israel in Lebanon during the 2006 war.  It is also because of Iran ’s support that Israel is unlikely to meet it’s objectives in Gaza against the Hamas.  Not only Israel will not be able to finish the Hamas but the present attack on the Hamas may help it to win wider recognition among the Arabs and the Muslims.

            Obama has to radically change the domestic and the foreign policies of Bush.  These policies were supported by the extreme rightist, jingoist and the most fanatic elements of the American society.  For Bush, Israel was the closest friend and the Islamic countries, particularly Iran , were the enemies.  By inciting the memory of the crusades, Bush managed to alienate most of the Islamic countries in the World.  Besides Israel , such policies were only supported by the Christian Zionists and the Evangelicals.  These people probably believe in the prophecy about the greater kingdom of Israel as well as Noah’s curse to his son Ham that his next generations will be slaves for the next generations of his other son Shem. Jews are believed to be the descendents of Shem and the Palestinians descendents of Ham.

            Whatever may be the reason but it is quite clear that the American foreign policy is heavily tilted toward Israel and unlike Europe ; America has been unable to follow a balanced policy toward Israel and the Palestinians.  Obama will have to correct this imbalance.  A great power such as America can not tie its policies to a small country such as Israel whose future is so uncertain.  America needs an independent policy in the Middle East and no matter how many disagreements it has with Iran yet it has to recognize the obvious that Iran now holds more cards in the Middle East than any other country. 

            Another zealot and fanatic group that has held the American foreign policy hostage is the anti Castro and the anti communist Cubans in Florida .  They have held on to the belief that after Castro , Cuba will revert back to capitalism and come back to the American fold.  This does not seem to be happening.  These Cubans are the reason that we had the most unpopular President in the history.  Obama has to review and reconsider the American sanctions on Cuba .  Have these sanctions hurt Cuba or America ?

            Besides the above mentioned two bastions of the right, the third bastion of the right is the medical profession.  The insurance companies, the drug companies, the hospitals and some of the doctors have monopolized the medical profession.  While these monopolies and the mal practice attorneys are loading their pockets, millions of Americans continue to lose their health coverage.  The minorities are getting the worst end of the deal.  In spite of spending the highest percentage of the GDP upon healthcare, America continues to lag behind not only all the developed countries but also some of the third World countries in the areas such as infant mortality, maternal mortality and the life expectancy.  Time has come to seriously consider universal healthcare.

Posted on January 17, 2009

	CUBA FORGING AHEAD ON THE PATH OF REVOLUTION

            Cuba celebrated the 50 th anniversary of the revolution. In 1959 Fidel Castro declared victory of the revolution. Together with the spirited revolutionary Che Guevara, they brought socialist revolution to the door steep of the most powerful capitalist country of the world. Cuba is only 90 miles from the Florida coast. Cuba not only became the first socialist country in the western hemisphere but also became a beacon for the oppressed nations and people of Latin America.

            Today, fifty years after the revolution, the zeal and spirit of the revolution remain well and alive. The American hopes that after Castro’s departure, Cuba will revert back to its status of a play land for the play boys, has been shattered. Cuba refuses to become a center of prostitution, gambling and drugs which it was before the revolution. Instead, Cuba has decided to continue forging ahead on the path of revolution.

            Cuba had its set backs, the biggest were when the Soviet Union collapsed. In spite of the set backs, the achievements of the revolution are very impressive. Cuba has excelled in two fields which are the most essential aspects for any society; education and healthcare. Cuba has made available quality education for not only its own citizens but also for many people of Latin America. Cuba’s achievements in the field of healthcare are equally impressive. All the citizens are provided with proper healthcare. Cuba’s infant mortality and maternal mortality rates are one of the lowest in the world, even better than many developed countries. Cuba remains almost free of the AIDS epidemic.

            The quality of health of the people is also reflected in the brilliant performance of the Cuban athletes in the events such as the Olympics. A tiny nation is able to compete with the large and powerful nations on almost equal footing.

            Cuba continues to promote an alternate socialist model of development. Cuba remains a center of defiance to the hegemonic and imperialist policies. Cuba is playing an active role in converting the present unipolar world into a multipolar world by helping with the emergence of an independent power center in South America. Cuba’s message is echoing in several other South American countries such as Venezuela, Bolivia, Brazil, Chile, and Argentina.

            Florida become a gathering place for the anti Castro, anti communist and the extreme rightist Cubans. Thanks to these Cubans, America had its most unpopular president in history, George Bush. Not only these Cubans imposed this president but also incited hegemonic and jingoist policies. However, even in the Cuban community in Florida, attitudes are changing. A majority of the Cubans in Florida now want the sanctions on Cuba lifted.

            Cuba has developed close relations with China and is rebuilding its relations with Russia. Last year, Hu Jin Tao, the Chinese president and Medvedev, the Russian president, both visited Cuba. President elect Obama should strongly consider lifting the sanctions on Cuba. It is high time that American policy should not be hold hostage by the die hard anti Castro and anti communist zealots, jingoists and fanatics.

SAWRAJ SINGH MD FICS
CHAIRMAN WASHINGTON STATE NETWORK FOR HUMAN RIGHTS., CHAIRMAN CENTRAL WASHING TON COALITION FOR SOCIAL JUSTICE

Posted on January 09, 2009

	ISRAEL UNLIKELY TO ACHIEVE ITS OBJECTIVES

            Israel launched the attack on Gaza with several objectives. However, it is unlikely to achieve its objectives and the war may further radicalize the region with Israel and the moderate Arabs becoming the biggest losers in the long run.

            Israel’s major objective was to avenge the defeat of 2006 against the Hezbollah in Lebanon. Many people in the world, including many in Israel itself, felt that Israel lost to the Hezbollah. This time, Israel wants to secure a clear victory against the Hamas. Israel wants to regain the status of the leading power in the Middle East. The victory in the war can also be used by the Israeli leaders to boost their chances in the upcoming elections.

            Another reason to start the war could be to sharpen the divisions between the radical and moderate Arabs, and eventually to isolate the radicals, such as Hamas, Iran, and Syria, and to strengthen the moderates such as pro-Western Egypt. This will be similar to supporting the Fatah against the Hamas.

            Still another reason can be to stop President-elect Obama from starting a dialogue with Iran. Obama had indicated during his election campaign that he would like to open a dialogue with Iran. Israel is very concerned about Iran becoming stronger and eventually acquiring nuclear weapons. The Iranian President, Mahmoud Ahmadinejad, has given strong statements against Israel. Iran is getting sophisticated weaponry from Russia. Israel wanted to attack Iran and destroy its nuclear capabilities as it did in Iraq. However, attacking Iran can be very dangerous for Israel because Iran now has missiles which can reach any part of Israel. Iran is bound to launch a counter attack.

            Some people feel that because Israel is unable to attack Iran at this time, it is using Hamas to vent its anger and frustration. However, attacking Hamas will only increase the influence of Iran in the region. Iran has emerged as a major supporter of Hamas as it became the biggest supporter of the Hezbollah. The alliance of Syria and Iran is becoming stronger with every Israeli attack on the Arabs. Iran, a non-Arab country, is being accepted more and more by the Arabs in the region as the leading regional power. Iran is appealing to them as Islamic countries rather than Arab countries. Iran is making the Palestinian cause as an Islamic cause rather than an Arab cause. This helps to broaden support for Palestinians.

            The moderate Arabs are going to be the biggest losers. Ironically, Israel is strengthening its enemies and weakening its friends. Egypt, the traditional leading Arab country, is losing prestige in the Arab world in a big way. Many Arabs are very angry with Egypt and are calling it an American puppet and a supporter of Israel. Even Egyptian flags have been burned by some Arab demonstrators. Egypt continues to lose prestige in the Arab world. Gamal Abdel Nasser was the most influential leader the Arabs ever had. After Nasser, Anwar al-Sadat continued to be an important leader even though many Arabs hated him for being an American lackey. For his pro-American policies, he was assassinated. Hosni Mubarak has become very insignificant. He has neither regional influence nor any global importance. This attack is going to further reduce his standing.

            Israel has vowed that it will finish Hamas as an effective fighting force. This is unlikely to happen. Actually, Hamas is going to gain in the long run because it will gain more sympathy and acceptance from the Arabs. Hamas is going to move closer to the Syria-Iran-Hezbollah axis. In the long run, Israel’s attack on Gaza will change this trilateral alliance into a quadrilateral alliance.

SAWRAJ SINGH MD FICS
CHAIRMAN WASHINGTON STATE NETWORK FOR HUMAN RIGHTS., CHAIRMAN CENTRAL WASHING TON COALITION FOR SOCIAL JUSTICE

Posted on January 09, 2009

"Those who forget history of their own; never create history": Dr. Ambedkar. Therefore it is necessary to remember our warrior ancestors from time to time. On remembering; we get indication of our existence and self respect too. Our ancestors were very obedient and brave people. They have shown their immense bravery whenever they got opportunity. It is said, "If you want to see what the man he is; place him in authority". Indeed! They were loyal people, their very important virtue was patience, loyalty and to face any circumstance bravely without any complaint In Marathi, there is a popular proverb " Hota Jiva mhanun wachla Shiva" i.e. As Jiva (Shudra) was there, Shiva (King Shivaji) could survive. The excerpts of the history are as such: Jiva disguised as Shivaji to save life of his master, the real king Shivaji from enemy at a certain crucial guerrilla war. Subsequently, when enemy came to know the fact, Jiva was killed by the enemy and saved the precious life of his master - king Shivaji .Thus Jiva who hailed from barber caste had shown a great loyalty by his sacrifice on behest of his master. Such many evidences are available in history. But alas! we don't  know due to lack of underground/hidden knowledge; because BSO (Brahminical Social Order ) never reveal  such truths of history in academic text books. Hence we must keep our curiosity alive and habit of reading additional, other than what is being taught by the existing educational systems which are run by the BSO in this country. It is said, “Repeat 99 times lie; at 100th count the lie becomes truth", is main strategy of BSO which helps them to put the slaves to enjoy their slaveries. It is rightly stated by Pope, "Those who do not have ability to think, they treat all the happiness in only entertainment". As such, in order to have fore-vision, it is essential to develop habit of reading histories of our ancestors, our books, periodicals etc., than sitting in front of TV (Idiot Box) and wasting our precious life time.

Really, it is very sad part of us that no trace is made available; is regrettable and astonishing. It is evident that BSO fear and try hard to suppress truth so that people as a whole should not know their black background history. If anything written in those days must have either been destroyed or distorted by treating as vicious show of our ancestors. The evidences indicate that our brave ancestors always used to revolt against injustice for ages.
 
 Obviously, there is no doubt that BSO destroyed marvelous history of Mahars in pre-independence period. Yet, some traces of this history is as follows: Ref.: Times of India, dated 31/03/03, article under caption 'Dalit battles' an interview of Raja Sedhar Vundru, Editor of 'Dalit Millennium' with Rajesh Ramachandran on intentionally forgotten war of Bhima-Koregaon which was enriched with the martial role of Dalits in pre-independent India.. A question was put up as follows: How come this Bhima-Koregaon history of Dalit valour has completely disappeared from public consciousness? Answer.--According to one scolar, the British erected a monument in 1821 as a tribute by the valour and loyalty of the Mahars after the battle of Koregaon. This cenotaph had the names of 22 Mahar soldiers who fell in action. In fact in the Battle of Koregaon, the British force of 774 men, of which at least half were Mahars, fought non-stop without food and water to defeat the Peshwa's army of 25,000 cavalry and 8,000 infantry. There is a great deal of research going on into this lost history of Dalit valour and martial spirit.

 Ref.: Marathi book  'Nagvawnshiyanno Tumch Asmita Geli Kuthe?' i.e. Erstwhile Nagawanshi— Mahar! Where did did your valour and martial spirit go? author Shriniwas Bhalerao has reveal what had actually happened in the incredible war, is as follows.:
 Ref : P-10 :----It was a great opportunity, ( though very difficult) came to Mahars to retaliate with Peshwas for their discrimination in every walk of life, by way of their (Peshva's) hypocrisy, selfishness, religion, god. Mahars were totally suffocated with harassment in Peshwa regime. Their pride was annihilated and consequently British who were fighting with Peshwa, co-incidentally brought opportunity to Mahars to retaliate with Peshwas . This fact cannot be ignored. British had started employing Mahars in their military in large number everywhere in Maharashtra. This is because of their martial and fighting qualities. They were dedicated, loyal and honest whosoever task assigned to them. On the contrary, in Peshwa reign, Mahars were so badly ill-treated that had no parallel example in the history of any place of the world and at any time. Some selfish people, vested interests used comment on this war that, what did Mahars achieve by fighting with their own country- men? So moot question is---- Can anybody enslave his own country-men? Can anybody molest his own country-men's women? Can anybody leave his or her own countrymen without food and water? Can anybody prohibit his own country-men brothers?  Can anybody observe untouchabilities with his own country -men brothers and sisters? If such kind of maltreatment meted out, then who the hell would become brothers and sisters in this country during Peshwa regime? On the contrary, the British had given good treatment justice, goodwill, enquired about personal, domestic difficulties, given homely treatment without caste discrimination. Having been so, there was no reason why had not the British liked by the Mahars?
 One British messengers all the way came from Poona and reached  HQ Shirur-Camp with an important messages and handed over Lieutenant Colonel Filsman. In this letter Colonel Barton stated that there was acute shortage of forces for security of Poona, hence he should send his armour with immediate effect. Filsman thought how to handle the situation. Which armed forces to be deployed?

 II Bajirao Peshwa was eager to capture Poona from British, for he had marched ahead with his huge army, reached 'Chakan' and stationed there to chalk out strategy. Yet British army with another squad under leadership of General Smith was chasing after Peshwa army from opposite end.

. Indeed, it was a crucial juncture and Herculean task before Filsman. There was a bad need of forces with proven outstanding qualities to get rid of enemy Peshwas having vast well equipped army or 25,000 to 30,000. After weighing/foreseeing situation of imminient do or die war, Filsman's mind flashed with an idea. He thought of the best option i.e. it was to deploy the most dedicated, determined, dare deviled and loyal battalion i.e. Bombay Infantry First Regiment's Second Battalion. This Battalion comprised of 500 Mahar soldiers, 250 Horseriders24 British officers and gunners having 205 small guns/Tof arms and ammunition. Caption Stanton was leader of the battalion. Caption Stanton ordered his battalion to attack enemy. It was a plan terrain of Bhima-Koregaon. As such, it was a direct fight, no guerrilla tactics. Peshwa's army comprised of 25000 soldiers, 5000 horse-riders, whereas British army was of mere 500 Mahar soldiers, 300 horse riders and 5 British officers. It was indeed do or die war for Mahars for retaliation, hence spirit was at their pinnacle height, there was no fear of death in Mahar soldiers. The fight last for one day and one night continuously. One soldier was fighting with 40 soldier of enemy Peshwa. Looking to grave situation of war, Captain Stanton ordered to surrender his army and declared themselves defeated. On knowing this, Mahar soldiers who were ceaselessly fighting with enemy, got furious at Caption Stanton and shouted, "Sir!, please do not think to go back at any rate, do not get afraid, this Mahar soldiers will fight till last breath. We shall not leave this war place till last enemy and till last bullet." Captain Stanton was pleased see so. He again freshly order to attacked the enemy i.e. last enemy and last bullet. Consequently, Mahar soldiers had inspiration and started fighting with double cheer. The Peshwa's army discouraged with this development. The war was continued whole night. Mahar soldiers were fighting as if death was afraid of them. In course of the war, Commander-in-Chief of Peshwa army Bapu Gokhale's son Govind Baba was killed and he got the news. He was totally discouraged. He cried and terribly shouted with pain by taking his son's dead body on his laps. He completely lost his mental balance. As such, he ordered his force to get back to Fulgaon where Bajirao Peshwa II was camped. Mahar soldiers chased the enemy till the enemy crossed the Bhima River. Thus British won the incredible battle.

It may be recalled about the Commander-in –Chief Bapu Gokhale. (Ref. : Maratha Jaga Hotoy. i.e. Maratha being awaken.(Latest Marathi Book) that to become Commander-in-Chief of the army, he was compelled to offer his tin-aged daughter to Bajirao Peshva for fortifying his physical lust.  It was so common in Peshwa regime that in order to achieve power, position, blessings one had to appease Peshva with something, especially offering of his young sisters, daughters and women irrespective of qualities to handle the position or power. Having been so, Commander-in-Chief of Peshwa's army Bapu Gokhale (Brahmin) was incompetent person as he had no basic qualities required for the post, because he had had this post not through his fighting qualities/skills; but through bribing or such other offerings for achieving blessings from the Peshwa king. In autocracy (king rule) king is like a lion and people (Praja) are like lambs. As such, lion has full liberty to eat any lamb. So, Peshwas were so merciless that they spread havoc over people and for their illegitimate acts, they used to authenticate their illegitimate acts into legitimate acts by way of their evil-cum-orthodox prone with lack of scientific approach, logic, cause and effect relationship, scriptures Ramayana, Mahabharata, Manusmruti, Vedas and other such vested interest scriptures. Other than Brahmins, had no mercy at all in their regime. Their philosophy based on superior Caste/Race which they used to make nonstop propaganda so as to enable them to authenticate on people's mind. Obviously, the propaganda were well adhered to their religious scriptures which were only for their benefit and so tactfully written by Brahmins only. But Brahmins do not accept that these scriptures were not written by them and their ancestors, but by god. It is utter false. "Repeat 99 times a lie, then at the 100th count, the lie becomes truth." So is this case.

If we see the history of Peshwa regime, we find Peshwas had snatched ready made kingdom of Shudra King Shivaji who had so labouriously built up by means of  his loyal people who all hail from Bahujan Samaj. Of course, Mahar community was among the military force of the King Shivaji. Peshwas are seen involved perennially in wine, women, all kind of luxuries, entertainment. They had princely life. They were excellent orators, expert manipulators for their selfishness. Basically they were timid. They could not bear physical onslaught, physically weak as they were indulged in luxurious life perennially. They were too much busy in worshipping gods, religious ceremonies, Yajna, Satyanarayan Pooja, receiving donation (dakshina) from people. They established fear of god in people's mind, spread blind beliefs in name of god. Thus they manage to stop thinking power of people. They admired their-selves and their community relentlessly and boosted like anything. Though it was not true at all they had full political power, being they (Peshwas) were rulers. But, basically they hailed from profession of receiving offerings (Dakshina) being Brahmins. So their attitude of receiving Dakshina had not changed, though they were rulers. Consequently, they did not bother quality of person while appointing responsible post, viz. Commander in Chief of armed forces post was offered to incompetent person Baapu Gokhale in lieu of offering his tin-aged daughter to Peshwa. They had huge army and were in apprehension that they wont be able to get defeated at any circumstance. So was their ego and over-confidence which ultimately attributed to their waterloo.

I would like to state an important incidence that had happened during 1934. Government had ordered to investigate about Nana Phadnavis's life. So, a delegation went to his house. A vital evidence's piece of paper was found, containing the list of women to whom Nana Phadnavis had extra-marital relationship. A delegate having pro-Peshva mind, had eaten and swallowed the paper. With this, the very important evidence was destroyed. Thus the curtain on evil deeds of Nana Phadnavis was closed for ever. There are such kinds of evidences available in Indian history, that BSO had either destroyed Bahujan's marvelous history or distorted in various spell of time, because authority of education was confined to Brahmins only for ages. So it was Brahmin to decide to whom to project better and to whom not, disregard with the fact. Brahmins were to decide, whether it is fact or not , of course it was vested interest oriented  So is the case of Bhima-Koregaon war during 1818 where Mahars martial spirit was not projected by BSO. So it is our Bahujan's duty to read the history of our marvelous ancestors and bring the same before people.

 Here I recall once again about golden chapter of Indian history and harmony of various communities including Muslims and Mahars at crucial war time with excellent and professional teamwork of Indian forces in war of Wadgaon that won against the British forces during 1779. That time Mahars were fought under the leadership of Mahadaji Shinde, against the British. Mahar soldiers had played key role and won the war against British. Indeed, it is seen in pre-independence history of India that whenever Mahars fought either in favour of British or Maratha the side was found won. i.e. At Wadgaon Maratha won and at Bhima-Koregaon British won. It was sure that without Mahar victory was not possible, so was the equation in those days. So was their martial, do or die spirit on war place, never think of leaving war place despite all odds, defying Commander-in-Chief during war at crucial junction by disobeying order to weapon down. There is no doubt that innumerable events, (which never came into light as BSO had suppressed their chapter of marvelous history, their loyalty for nation, though they were maltreated during Peshwa regime. Had Peshwas been treated them fraternally, harmoniously with justice, without paying heed to their evil scriptures (evil to Mahar and entire Bahujans in India), they (Peshvas) would have named respectfully, and perhaps, they would have remain invincible as against British forces. So I dare say that the evil scriptures made they egoist, overconfident, compel them making dissociation with fighting communities and association with worthless people by offering highly responsible posts which ultimately lead them to their own waterloo.

Ref. Special issue "Bharatiya Janata" (Marathi) on Bhima-Koregaon war, dated 1/1/2000:-- In decisive do or die war, 500 Mahars and 300 Arabs (mostly horse riders) including a few others made waterloo i.e. demolished Peshva's huge and 40 times well equipped army of 30,000 soldiers and with this, they annihilated Nazi Peshva's long standing ego by teaching lesson, "100 days are of goldsmith; but one day is of blacksmith" . Indeed! it is incredible, if any one just imagine as this was the fact not fictions like Ramayana and Mahabharata (the brain washing cock and bull stories far off from authenticity being prescribed not to be inquired about, simply shut the door of mind by keeping away from inquiry as these stories are regarded as divine and final thoughts imposed on  us by BSO). Dr. Ambedkar as a journalist-cum-rationalist, had questioned to astrologists in "Muk Nayak" that, did they all 500 Mahars belong to " Lion-zodiac sign (Raashi)" who had won the battle of Bhima-Koregaon war ?  Well, I would confidently say, "Certainly not". Rather, I would say, the man with his strong will, what he wants to be,  he achieves that position today or in future with his ceaseless struggle by defeating circumstances in way of his life, and not by wishes of hypocrite astrologers who impose their wishes over ignorant as well as elite (read matrimonial columns in every Sunday in Times of India, so-called elites asking for production of Horoscope details) people and fear them with evil  planets which are more than crores of mile from the earth, and nothing to do with man's life on the earth. Astrology is witchcraft of astrologers, as rightly stated by Periyar Ramaswami Naicker in his book "Periyar on astrology". Also in similar way it is stated by Wrengler R.P. Parajape, "So far, it has not been proved any effect on man's life by Horoscope/Astrology. There is no relation between movement of planets and life of man on the earth". Dr Ambedkar gave a rational thought, " As far as nature is concerned, man is free." This thought is too an eye-opener enough if any wise individual  thinks deeply, meaning of this line what Dr. Ambedkar meant to say.

During 1817 relation in between Peshvas an British were culminated badly. As such, Bajirao Peshva II and British had no option but to go for war. The British had requested battalion consisting of brave Mahar community at Mumbai, for help. Consequently, the battalion understood and foresaw the war was imminent. Having been so, the battalion Commander Shiknak with his foresight in welfare of his people, at that crucial juncture played very important diplomatic role. That is, he met Peshva at Shirur, and made his stand clear. He said to Peshva, “I and my battalion nevertheless interested to fight in favour of British. However, if our battalion fight against British (of course from your side), and won the British, what will be the position of our people in your kingdom and in army?” But the Peshva instead of accessing the alarming situation of the country i.e. his kingdom, he got furious and immediately told that whatever prescribed in "Manusmriti" would be applicable to you i.e. Shudras. Such was the mad decision of Peshva. I like to tell the people so-called today's "Patriots”, they must learn and see in their within that, are they not thinking on line of Peshva in actual in this age? This was the turning point that, Peshva was more interested in saving his "Manusmriti" than that of the nation i.e. his kingdom.

The commander Shiknak thought deeply and finally decided to vote for human rights which were denied to them under prescription of Varnashram Dharma of Manusmriti for ages. Eventually, this was the opportunity for retaliating although they were exceptionally small in numbers; yet their zeal for do or die was extreme in a hope for better and respectful life for them and for generations to come. That is, they decided to fight in favour of British. This was their prudent decision in their opinion. This decision was not merely against prevailing situation of mental slavery; but physical and financial also , i. e. for their very existence with self respect and teach lesson to the  Nazi Peshvas who had been ill-treating them in every sphere of life . They decided to opt hazard once than perennial fear of Peshvas at that crucial juncture. Famous Burke's quote is that a dispute can be resolved/settled by three ways i.e. 1) One party has to surrender to wishes of another. 2) By amicable solution (pact) 3) by war. (However exception is--Rule by Kindness. e.g.: Emperor Ashoka the Great). After having failed 2), the commander Shiknak had no option but to go for 3) i.e. war.  I feel necessary here to recall an interesting episode in foreign history. That is, in the history of negotiations for preventing the partition of Ireland, Redmond (majority's leader) said to Carson, "Ask for any safeguards you like for the Protestants minority, but let us have a United Ireland". Carson's (minority's leader) reply was, "Damn your safeguards we don't want to be ruled by you". In comparison to this, Nazi Peshvas (rulers) did not have even courtesy during nation's crisis like foresighted Redmond, though Shiknak (Mahar's leader) could not even think to say like Carson i.e. "Damn your safeguards, we don't want to be ruled by you". Simply, Shiknak had asked for a little i.e. humanitarian treatment and usual job with self-respect from Peshvas. As such, any individual can realise how Nazi Peshvas were allergic towards depressed class people which was attributed to Varnashram Dharma of Manusmriti. This kind of inhuman treatment (untouchability) has no parallel in history of any country at any period  (e.g.: 1) Depressed class people had to tie a broom at back side for auto cleaning the path on which they walked and earthen pot had to be hanged around neck for spitting. 2) During 1803, a famine was occurred in Peshvas Kindom, people starved and requested food grain stuff from kingdom's main food store, but the store was opened by Nazi Peshvas for Brahmins only and rests were left to die. Similar other countless incidences must have been there of which no record is available because education right was with the rulers- Brahmins as prescribed in Manusmriti. An eminent philosopher "Pascal" has rightly quoted, “Man has committed innumerable sins without any obstacle with support of religion than any other means. This is reality in history Therefore, Dr. Ambedkar used to say, " Poona is the locality of dacoits".

The Shudra King (as per prescription of Manusmriti) Shivaji established Free State with his skill and immense bravery with dedicated 12 different group of Shudras and others. One of the brave castes was Mahar. But, subsequently cunning Nazi Peshvas (Brahmins) were able to success in converting the free state of Shivaji into "Nazi Peshvai". Even at verge of fag end of Peshvas kingdom, the Mahars had intended to fight in favour of Peshvas though former were ill-treated and victimised by the latter. This was due to their immense loyalty to nation, ignoring the past for sake of freedom of nation, though the nation was Peshva's kingdom. But Nazi Peshvas were egoist and overconfident that they won’t be defeated and above all, preservation of Manu-Dharma was the supreme factor to them. As such, I opine that Peshva's Manusmiti and other Hindu holy scriptures prescribing Varnashram Dharma along with their (Peshvas) egos had caused their waterloo in Bhima-Koregaon war. This case is similar to a famous scientist Madam Mary Curie (radium woman) invented a metal "radium". Interestingly, radium itself caused her death subsequently, due to emission of dangerous alpha, beta and gamma rays with which she ought to live quite often for scientific experiments, and as such, ultimately radium spoiled her body. So was the case of Hindu scriptures and Brahmin Nazi Peshvas that they loved their poisonous scriptures which caused their waterloo ultimately. In light of this, indeed! I would say that those religious scriptures based on weak fundamentals will cause downfall of preachers/followers sooner or later, because people cannot be fooled all the times and all the ages. Furthermore, it is just like a building based on weak foundation causes its whole destruction. I would like to question to this generation people, the citizens of India that the Mahars had fought in favour of British was not a proud thing; but why such dilemma had occurred, which compelled Mahars to do so?, is a moot question which we all have to think deeply in order to build up strong nation for ages to come. As such, we Indian need the living philosophy which leads all of us to facts of life, perennial humanism and compassion without trogen horse (deception) in our middle and not the speculative philosophy which leads us to anything supernatural and the invisible (non-existing) legendary world  and ultimately to trogen horse (deception).

In memory of the great triumph British built up " Victory Tower” engraving names of our ancestors who lost their lives in this first ever battle for Human rights. It is a glaring fact in the history of mankind teaches that no society can rule over another society for ever, because latter would always remain in opportunity to retaliate on former, is inevitable. British Government engraved the victory note including names of our ancestors who had sacrificed their lives. Also in memory of the victory, the note engraved, is:"One of the proudest triumphs of British army in the east.”British came to India. They gave humanitarian treatment to depressed class people, inquired about their grievances with homely manner. As such, obviously the depressed class people had attracted towards British immensely. British used to visit this place 1st day of every year to pay tribute to the Victory Tower during initial years after this war. Dr. Ambedkar always thought why should not we visit this place and pay tribute to our brave ancestors? During 1926 British Government banned recruitment to depressed class in army and police along with dismissing existing people of depressed class on ground of economical condition. In view of this, next year i.e. during 1927 Dr. Ambedkar launched an agitation against the British government for this injustice by arranging a massive rally at this Victory Tower. Lacs of people assembled here from various destinations to participate in this massive rally. Dr. Ambedkar had made aware to British government of sacrifices of the ancestors who caused to lay foundation of British Empire in India. On the contrary, depressed class was getting bad treatment in reign of British. So, Dr. Ambedkar had appealed British government not to betray sacrifices of our ancestors. Since then, Bhima-Koregaon became a pilgrim place of depressed class people. Samata Sainik Dal (founded by Dr. Babasaheb Ambedkar) compulsorily used to visit and pay tribute to The Victory Tower every year.

British were outsiders, yet they built up this memorial " Victory Tower". But it is surprised to note that why so-called superior class do not keep such type of gentle heart and treat depressed class brother in humanitarian manner though they talk too much on patriotism relentlessly , but their action in social life is different. Adith Karwell stated, "  'Patriotism' means not mere love shown to map of the country; but love between man to man in fraternal sense irrespective of caste, creed, race and etc.". In light of this, I opine that superior class's patriotism is merely remembrance to neutral item i.e. "Map of India" rather than anything, as their real social life is quite different vis-à-vis depressed class people which attributed to "Manusmriti" and other Hindu scriptures...” I also visited and paid tribute to our miraculously brave ancestors on 1st day of this millennium year. I found people more than a lakh people had visited from different parts of India to celebrate New Year day by remembering our ancestors. My eyes became tearful on watching old guys were literally weeping at this place while paying their rich tribute. Such was the sentimental atmosphere prevailed there. I earnestly appeal to our reader, especially to youngsters that they must visit to this place on 1st January instead of indulging mad overnight show of Happy New Year. Our saviour and master Dr. B.R. Ambedkar used to visit this place without fail. Bhima-Koregaon is situated on the bank of Bhima River, 30 Kms. away from Poona towards Ahmednagar.

In conclusion, I like to state about an experience of, one of the patriots, Mr. Chaphekar who had experienced such kind of incidence in his life. He closely observed the social life in India that upper caste people unnecessarily hated depressed class people as latter did not take part in freedom of India. Rather, latter were interested in achieving their human rights and working for ancillary movements. According to Mr. Chaphekar, latter were not wrong, on their part vis-à-vis human right movement. He expressed regretfully, "If we Indian do not treat our depressed class brother equally, sympathetically as a human being, what is use of our endeavours to make India free?  For whom we are going to achieve independence?" Indeed! His statement in his autobiography is still today existing as a glaring reality in social life. The glaring reality in regretful words of Dr. Ambedkar. i.e. After having failed that Hinduism could not be revised, he stated , " Hitherto we were knowing that untouchability/ casteism  was stigma on Hinduism; but we have now confirmed that the stigma is not on Hinduism ; but the stigma is on our physical body , stamped by Hinduism." (Ref: - Ambedkar Ani Karl Marx: Author- Dr. Rao Saheb Kasbe.)
 
Bibliography: - 1) Marathi Journal "Bhartiya Janata". Shourya Din Special Issue dated 1/1/2000 at Bhima-Koregaon Pilgrim. 2) Marathi Book " Ambedkar Ani Karl Marx : Dr. Rao Saheb Kasbe. 3) Dr. Ambedkar's speech in the Constituent Assembly, while presenting the first draft of the Constitution of India, on 4th Nov. 1948. 4) Autobiography of Dr. D.R. Jatava. 5) Marathi book  'Nagvawnshiyanno Tumch Asmita Geli Kuthe?' i.e. Erstwhile Nagawanshi— Mahar! Where did did your valour and martial spirit go?, author Shriniwas Bhalerao 6) Times of India, dated 31/03/03, article under caption 'Dalit battles' an interview of Raja Sedhar Vundru, Editor of 'Dalit Millennium' with Rajesh Ramachandran on intentionally forgotten war of Bhima-Koregaon

JAI BHIM!
Penned by C.C.HADKE 

Posted on January 2, 2008

On 1st January 1818, 500 men of the 2nd Battalion 1st Regiment of the Bombay Native Light Infantry along with 250 cavalrymen and 24 cannon defeated 20,000 horsemen and 8,000 foot soldiers of the Peshwa Army. This is famous as the Battle of Koregaon. To commemorate this victory, a pillar was constructed, which decorates the Mahar Regiment and its success.

The Battle of Koregaon is not the sole battle in which the untouchables fought, but in all the major battles they took part defeating the casteist and inhuman regimes. Thus playing a very important role in achieving the national unity under one political power. The bravery of the untouchable solders and their fighting spirit is well noted in the historical documents and needs no myths or invented stories to prove that they have been martial races. The strange policy of the British led to de-marginalization of these castes. Dr. Ambedkar when he became a member of Defence Advisory Committee made efforts to not only restore the glory of the past, but promoted recruitment of the untouchables.

In free India, it is very important for people from all castes and creeds to get involved in the national defence and military needs to be thoroughly secular. However the recent events have been telling a very pathetic story of involvement of the military personnel in terrorist activities, in stead of defending the people, they are becoming killers of their own citizens.

 The valiant activities of our forefather needs proper documentation. Babasaheb was planning to write a book on history of Army in India. He might have some noble intention in his mind as he never wrote what was not useful to people. It is a fascinating area in which our scholars should look into, some of them have already started and a few papes are available on the internet too.

The first Black regiment, 54th Massachusetts infantry, though they could not win the battle at Port Hudson, has become a symbol of Black power. They not only crushed the white arrogance, but also fought in the Civil war centering around Slavery. This battle took place May 13, 1863, and history noted that the prejudice still lingered on and whites sneered at the Blacks. Much has been written now on this aspect of Black history, even a full length movie, Glory, starring best actors of the Black community. We have a long way to go before we start showcasing our heroism which has not only a glorious history, but power to smash all the stereotyping of our community.

Let us vow to follow in the footsteps of our forefathers, to fight for self respect and humanity!!

Posted on January 1, 2008

	Year 2008: The End of the Traditional Capitalism in Sight *Sawraj Singh M.D. F.I.C.S.

             The year 2008 has clearly shown us that the traditional consumerist capitalism is facing the worst crisis since its inception. It has become obvious that mere reforms cannot save the system but a fundamental change is needed. America had become the undeclared leader of the traditional consumerist capitalism since Europe, the birthplace of capitalism, abandoned the traditional consumerist capitalism a long time ago. The present economic-only globalization that completely lacks any ethical aspect, was the final extension of the American consumerist capitalism. After the collapse of the Soviet Union, America became confident that its supremacy in the world was guaranteed, but the year 2008 has shown that the illusion of America’s final triumph was just a perception and not reality. The major events of the year 2008 are all pointing in the direction that not only are the days of America as the only superpower of the world numbered, but the traditional consumerist capitalism is on the verge of collapse.

            The global economic crisis: This is the worst economic crisis since the Great Depression of the thirties.  However, this crisis is much deeper than the Great Depression. The Great Depression was primarily a crisis of the American economy, but the present crisis is global and is the crisis of the traditional capitalist system itself. It raises questions whether the system has lost its relevance and has become outdated. Without a fundamental and radical change, there is no hope of coming out of this crisis. The old unipolar world will be replaced by a multipolar world and instead of the western domination of the last two centuries; Asia will become the leading region of the world.

Barack Obama ’s victory: Obama’s victory represents a willingness of America to consider a radical change. President Bush was a champion of the traditional consumerist capitalism. His utter failure has convinced many Americans that his rightist policies of sticking to traditional capitalism will neither work for America nor for the world because the time has come to basically change these policies. Obama was elected because many Americans feel that he is the one who can change these policies. Will Obama be able to bring the needed change? It is not easy to answer this question at this time. However, he was elected because people believe that he is capable of bringing the change. The future depends upon the American ruling class; whether they want a peaceful transition or want to put up a last fight before they accept the change.

            Beijing Olympics : The Beijing Olympics were very different than any other Olympics ever held. They sent a clear message that the era of western domination is over and the twenty-first century is “ Asia’s Century.” By winning more gold medals than America, the Chinese gave the world a clear message that China will shortly replace America as the most powerful country of the world.

            Russia ’s Rise: The year 2008 showed that whereas the American influence is declining in the world, the Russian influence has started rising. Russia’s quick victory in Georgia, Russia’s joint naval exercises with Venezuela, Russia’s growing relation with Iran, Russia’s installation of a new missile system close to the borders of Poland and the Czech Republic, Russian ships crossing the Panama Canal, and Russia’s revival of its alliance with Cuba all represent the rise of the Russian influence in the world.

            Maoists come to power in Nepal : Maoists created history by coming to power in the Hindu Kingdom of Nepal. This is the first time that the communists have come to power in a country by democratic means. The net result of this victory will be a relative gain of the Chinese influence in South Asia at the expense of the American and the Indian influence.

            Terrorist attack on Mumbai: The terrorist attack on Mumbai can play a very significant role in the shift of the balance of power in the world. If the American ruling class chooses to go for a third world war instead of a peaceful change, than it will encourage India to attack Pakistan. This conflict has the potential for escalation to a third world war that will be fought in Pakistan and Afghanistan. America, India, Israel, and the other western capitalist countries will be on one side and the Islamic world, Russia, China, and a majority of the third world countries on the other side. Unlike the first or second world war, the third world war will more than likely give the final blow to the old world capitalist system.

            Cuba remains Socialist: America was counting on Cuba reverting to capitalism with the departure of Fidel Castro. However, it has become clear that Cuba has chosen to remain socialist long after Fidel Castro is gone. Cuba has developed close relations with China and has revived its relations with Russia. Cuba remains the most vocal opponent of the American policies in South America. Cuba remains committed to oppose the western capitalist model of development.

            The year 2008 has shown that the days of the traditional consumerist capitalism and the western domination are numbered. The only thing that will be decided is that if the transition to a new system will be a peaceful change or will there be a third world war. A peaceful transition will be the best thing that can happen at this time. Guru Granth Sahib, the holy book of the Sikhs, represents the highest evolved form of eastern philosophy and spirituality. It has a concept of an alternate model of development to the western capitalistic model of development. Guru Granth Sahib advocates a true global community based upon the principles of universal concern and universal well being as an alternative to the present capitalistic globalization that lacks any ethical perspective.

*Chairman, WashingtonState Network for Human Rights, Chairman, Central Washington Coalition for Social Justice

Posted on December 31, 2008

	Afghanistan : America ’s Last Stand Sawraj Singh M.D. F.I.C.S.*

It is becoming increasingly clear that the days of America ’s reign as the only superpower of the world are numbered. Will America ’s fate be similar to the other superpower, the Soviet Union and will it receive the last fatal blow in Afghanistan as did the Soviet Union ? The answer to both these questions seems yes. It almost looks like a classic Greek tragedy that fate is taking America to Afghanistan in a big way.

            There seems to be a general consensus in America that the time has come to take a last stand against the Islamic fundamentalists in Afghanistan . President Karzai also looks like a character from a classic Greek tragedy. His name means “One who is under debt” in Punjabi. He is in a perpetual state of melancholy as if he knows his tragic end. He has cried a few times before the reporters.

            President Bush got a welcome with shoes in Iraq . Throwing shoes at someone is considered the ultimate humiliation. However, these shoes were not from just one reporter, but represented the prevailing feeling of the majority of Iraqis. The people of Iraq have given a clear message about how they feel about Bush and America . The journalist became an instant hero and thousands of people protested by burning the American flag. The message is clear that America is not welcome in Iraq and should leave as soon as possible. The Iraq war is lost.

            There is an almost consensus in America that the Iraq war is lost. Afghanistan is the next and probably the last stop. If America meets a similar fate in Afghanistan , then the game is over. America is no longer the only superpower in the world and the world has become multipolar instead of the present unipolar world.

            America wants all of its friends such as India , Israel , and the European countries to come to its help in the last stand. On one side will be America and all of its friends, and on the other side will be the Islamic fundamentalists supported by the majority of the Muslims of the world. No Islamic country can side with America in this confrontation .America has alienated all of the Islamic countries of the world.

            Is this war going to be a war between the Christians, Jews, and Hindus on one side and the Muslims on the other side? Absolutely not. The vast majority of the Christian countries of the third world will not support America . Russia, a Christian country, is very likely to support the other side. Nepal , the only Hindu country in the world ( India is a secular country according to the Indian constitution), will not support America or India against the Islamic countries.

            At this stage, the American defeat in Afghanistan looks as certain as turned out in Iraq . However, the role played by Russia and China can determine the pace of the defeat. Afghanistan is surrounded by Iran on the west and Pakistan on the east. If Russia supports Iran , and China supports Pakistan , then the American defeat in Afghanistan can be a quick defeat. However, if Russia and China decide to stay neutral, then the defeat can be very slow, taking several years. This is the only uncertain element in the equation.

*Chairman, Washington State Network for Human Rights & Chairman, Central Washington Coalition for Social Justice

Posted on December 23, 2008

I intend to challenge the strongly held notions about Buddhists being considered as dalits. To identify oneself as Dalit Buddhist inevitably tends to distort the vision of Dr Ambedkar, who acknowledged the prominence of Buddhist philosophy not only to Dalits but also to the entire nation to cast away the ignominy of the Hindu Caste system. I personally believe that Dalit and Buddhist are not synonyms they are in fact antonyms since dalits are defined as spiritually broken people with low esteem while a practitioner Buddhist would at least be spiritually strong if not materialistically. Buddhist and Dalit can be related only in the sense that the former overcomes the later to reclaim the human personality. I do believe that Buddhism is the light that has cut across the darkness of dalits in India. Buddhism is spirit that has overcome the Dalit shadow. Buddhism is the hope for the broken Dalit. If the past has been Dalit the future has to be Buddhist, anything lower would be less than honoring full human potential.

"Dalit" is a resurgent word that has kept alive the struggle raised and fought by those who are deviously deprived from being treated as human. The word "Dalit' itself seems to be evoked in late 30's and connotes the large-scale dehumanization of a massive group of individuals for centuries by Hindu religious creed. The point is not about the etymology of word "Dalit" but what it stands for, and realistically speaking they are 'people belonging to lower castes, who under the Hindu code were obliged to live lives unworthiness from birth to death'. I don't intend to go into details since my point is not why they are Dalit? but why they stayed Dalit?

Two important aspects are revealed while analyzing the question why the marginalized people find it difficult to change the Dalit status quo and fully embrace Buddhism; those are economical conditions and political quagmire. Nevertheless, in my opinion the overreaching reason is that dalits have failed to understand Dr. Ambedkar's philosophy of, "to educate, to unite and to agitate". The Dalit intelligentsias in past and in present have yet to fulfill expectation of Dr Ambedkar. Elite and educated dalits, and Buddhists alike share responsibility for, failing to advance the soc-economic condition of the underprivileged dalits. At worst they have actually aggravated (or compounded) the situation by acting in ways, which in hind side will be judged as being for shortsighted political and economical gains.

So who are the spellbound dalits? In plain language it is that part of Dalit population that symbolizes the intellectual class, who finds it difficult to overcome the Dalit curse. These spellbound dalits as well as pro-Dalit intellectuals who propose to bring Hindu social reform are in fact trapped into the vicious circle of condoning the caste discrimination from within the caste system and being part and parcel of the Hindu system itself proved their efforts impotent. Dr. Ambedkar made it clear in no uncertain terms that "None should misunderstand the object of our movement as being Hindu social reform." However, it seems some elite Dalits in unwary upbeat mood perhaps for self-serving reasons, naively aim to reform the Hindu religion. This can only waste community strength and resources. It is unequivocally true that Dalit exists in the society and suffers daily caste humiliation; however I fail to see how the responsibility of intellectual dalits is served by supporting the fight against caste horror from within the caste system. I challenge them to understand that Dr. Ambedkar's action of conversion to Buddhism was the culmination of an intellectual and emotional integrity that they would do well to emulate. History shows that it's not worth our precious lifetime to indulge in sanitization of an established religion that proposes caste discrimination and implicitly practices it in the modern world. Dalit intellectuals should use the community strength and property to build a formidable (post Hindu) Buddhist Sangha to face challenges towards Dalit empowerment.

The principal legacy that Dr Ambedkar left for the betterment of dalits and the country as a whole is the renaissance of Buddhism. Dr. Ambedkar realized that mass conversion of dalits to Buddhism would be revolutionary for his followers. To follow the Buddhist doctrines and practice would not be easy for the converts: it differs from Hinduism and challenges its every aspect. The worst fear that Dr. Ambedkar contemplated and which today stands a true prophecy, that either the converted dalits may contaminate Buddhism by continuing to follow the Hindu deities and rituals, or may fail to understand the essence of Buddhism. To safeguard from this eventuality Dr. Ambedkar proclaimed the twenty-two vows that need to be strictly practiced integral to Buddhism.

Dr. Ambedkar as a father of his people built a bridge for the future of dalits to help them reclaim human dignity. The refusal to accept the dehumanized treatment integral to Hindu religion culminated in his embracing of the Buddhist religion and having dissociated himself from Hindu religion. To quote Dr. Ambedkar, "In every country the intellectual class is the most influential class" and therefore the Dalit intellectuals were trusted to carry forward the battle for reclamation of human personality. But today the beleaguered Dalit finds no solace in the midst of its own intellectual class due to inherently low self-esteem of its intelligentsia. Moreover, the Dalit intellectual's finds it hard to overcome the Dalit obsession that leads them to emphasis from every platform their forbidden Dalit identity. There is scant respect to the life intended for them by their savior Dr. Ambedkar, as embodied by Buddhism. Unfortunately, those Dalit intellectuals and Buddhists who have succeeded to overcome the Dalit spell have yielded to economic and political gains and failed to influence their brethren positively. No wonder that the young Dalit generation presently can find no influential role model even a distance closer than Dr. Ambedkar.

In the 21st century the growth and development of any community gains momentum from the consistent influx of dedication, and determination by those who work for community prosperity, which is both material and spiritual. The Dalit obsession has so far succeeded in hampering the potential of aspiring Dalit youth to meet the challenges of life. This is evident from the lack of eminent professionals in the educational field, successful businessmen's, and astute politicians. Even the freedom gained by conversion to Buddhism is in most cases if not all is impaired by the Dalit obsession. Dalit or Buddhist, no matter how successful he/she becomes will fail to achieve the zenith as long as he/she relates somewhere to the ghost of caste discrimination. It is essential to adhere to the twenty-two vows given by Dr. Ambedkar if we desire to defeat the Dalit obsession and come out of the Dalit shadow. Success in life and the betterment of self and community will follow. Having gone beyond the Dalit shadow, if we try to understand and follow the Buddhist doctrine we will be putting life into the legacy of Dr. Ambedkar's war cry:- be educated, be united and agitate.

In conclusion, a coherent Sangha of Buddhist practitioner with a social welfare outlook has the potential to be a savior of the nation- a far cry from languishing dalits lost in the midst of caste politics and pollution. WE SELF PROCLAIMED BUDDHISTS, since the DECLARATION OF our INDEPENDENCE from the Hindu religious slavery by the great leader DR. BABASAHEB AMBEDKAR, ON 14 OCTOBER, 1956 need to SOLEMNLY VOW to BE JOINTLY AND SEVERALLY RESPONSIBLE to OVERCOME THE GHOST OF CASTE DISCRIMINATION and move forward TOWARDS HOPE, and PROSPERITY along with our Dalit brethrens in converting to Buddhism uphold the legacy of our great leader who taught us that "WITH TRUTH ON OUR SIDE THERE IS NOTHING TO FEAR ABOUT". Sadhu!

Posted on December 20, 2008

	WILL SOUTH ASIA BECOME THE ARENA FOR THE THIRD WORLD WAR? Dr. Sawraj Singh M.D.F.I.C.S.

            There are some trends which seem to be emerging after the terrorist attacks on Mumbai.  The biggest trend is a close alliance between America and India .  The Congress party is gaining influence at the expense of the BJP.  America and India are mulling an attack on Pakistan as a part of the movement against terrorism.  One of the reasons for Obama’s victory was that he wants to withdraw the American forces from Iraq and fight a decisive battle against Islamic fundamentalism in Pakistan and Afghanistan .  Bush was extremely unpopular in Europe , therefore in the event of an attack on Iran , as he advocated as a part of his “ Axis of Evil” theory, Europe would not have helped him.  However, Obama can expect help from Europe in the event that he starts a major war in Pakistan and Afghanistan .

            What can Pakistan do if it is attacked by India with the support of America ?  It can take two steps: the first, launch a nuclear attack on India .  The second, withdraw its forces from the border with Afghanistan , thereby giving a free hand to the Islamic fundamentalists to launch an attack on America .  The American intelligence agencies recently released a report stating that a biological or a nuclear attack on America is very likely and the attack can come from Pakistan .

            Some people may say that Pakistan ’s threat to use a nuclear bomb is an empty threat.  However, Nawaz Sharif, the former Prime minister of Pakistan , while releasing his book in London , said that General Musharraf had given orders to launch a nuclear attack on India and only a last minute intervention by him ( Prime minister) stopped the attack.  In the event of an attack by India and America , not only the Pakistan government can decide to withdraw its forces from the border with Afghanistan , but can actually form a united front with the Islamic fundamentalists.

            Another possibility can be that America attacks and destroys the nuclear facilities of Pakistan and then India launches a military attack on the ground.

            Ultimately it will depend upon China , if the conflict can escalate into a third world war.  If China decides to support Pakistan all the way, then it can give Pakistan nuclear and other heavy weapons which Pakistan will not hesitate to use.

            China has other options to inflict a very serious damage to America and to put tremendous pressure on India .  China can arm the Taliban in Afghanistan .  In such an event, the fate of the American and NATO forces will not be any different than the fate of the Soviet forces.  It was the defeat of the Soviet forces in Afghanistan which led to the collapse of the Soviet Union .  A major defeat for America and NATO in Afghanistan can have disastrous consequences for America and the West.  The Chinese support for Prince Norodom Sihanouk in Cambodia led to the American defeat in Cambodia and also hastened the American defeat in Vietnam .

            China can support the Maoists in Nepal in a big way that cannot only tilt the balance of power in Nepal ; but also through the Nepalese Maoists, China can support the Naxalites in India .  China can also support the separatist movements in India , particularly in the Northeast.  The combined rise of the Islamic fundamentalists, Naxalites, and the separatist movements in the Northeast can bog down India so that it will become very difficult for India to engage in a big war outside its borders.

            India should very seriously consider the long term consequences of a big war in South Asia .  In the long run, India has more to lose if the area becomes unstable because India is the leading power in the region.  India should first exhaust all diplomatic means to work with Pakistan to find an amicable solution to the problem.  In any event, India should consult Russia and China before agreeing to join America in launching an attack on Pakistan .

Note: Opinions expressed in this article are those of the author alone and not necessarily those of  ambedkartimes.com

Posted on December 10, 2008

	INDIA SHOULD REVIVE SECULARISM AND NON ALIGNMENT Dr. Sawraj Singh M.D.F.I.C.S.

            In view of the increasing number of terrorist attacks, India should review its domestic and foreign policies. India is a multinational, multicultural, and multireligious country bound together by a common civilization and a shared value system. The underlying principle of unity in India has always been “Unity in Diversity.” Shri Guru Granth Sahib, the zenith of Indian philosophy, spirituality, and value system, has strongly advocated the principle of unity in diversity.

            The Indian concept of secularism is based upon the principles of tolerance and respect for different religions. This concept is different than the Western concept of secularism that primarily evolved from the conflict between the modern state and the church. Therefore, the Indian concept of secularism can be considered positive secularism that promotes harmony, unity, and peaceful coexistence; whereas the Western concept of secularism can be considered negative secularism because it has increased differences and sharpened contradictions between different religions, cultures, and nations.

            We can clearly see in India that the British deliberately promoted conflict between different groups of people who had been living peacefully together for many centuries. This phenomenon was called “Divide and Rule.” Ultimately, this policy led to the partition of India and the largest and worst interreligious conflict India has ever seen.

            In today’s world, the so-called “secular West” is pitted against Islam. Some people think that this is a conflict between Christianity and Islam. However, the conflict is not between these two major religions of the world, but is between the consumerist West and Islam. The Pope has repeatedly made it clear that there is no conflict between Christianity and Islam. The Christian countries of Latin America are coming closer to the Islamic third world countries and moving away from the Christian western countries.

            India’s policy of secularism and non-alignment was compatible with the fundamental principles of Indian philosophy and value system. However, after the collapse of the Soviet Union, India gradually moved away from its traditional non-alignment and started tilting towards the West. By aligning with the West, India has been drawn into an anti-Islamic alliance.

            The perception that India is pro-Western and anti-Islamic is the fundamental cause for the rise of religious fanaticism in India. The Islamic fundamentalists see India aligned with America and Israel, their main enemies. However, the rise of Islamic fanaticism promotes retaliatory Hindu fanaticism. This vicious cycle can only be broken by India reviving its secular and non-aligned policies. Countries such as Russia and China are now seen as neutral in the conflict between the West and Islam, and also represent true secular forces in the world. A trilateral alliance of Russia, China, and India can not only promote peace in the world, but can also increase stability and tranquility in India.

Note: Opinions expressed in this article are those of the author alone and not necessarily those of  ambedkartimes.com
Posted on December 09, 2008

	BOLSHEVIK REVOLUTIONSTILL INSPIRES THE RUSSIANS By Dr. Sawraj Singh, MD F.I.C.S

The 1917 Bolshevik Revolution was probably one of the most important events of the modern history.  It not only shook up the Western imperialists in Europe and America , but also inspired many oppressed people in the World to liberate themselves from the clutches of the Western imperialism.  Ultimately this Revolution was responsible for the beginning of the decline of the Western domination of the World.

As the Western imperialism continued its decline, there was a renewed interest in Marxism and the other revolutionary movements.  Sales of the Das Capital, the classical work of Marx, have grown and have risen so much that the publishers in Germany are trying to catch up with the demand.

The present economic crisis of the Western imperialism and its established institutions has further increased interest in Marxism and other revolutionary philosophies.  This trend can also be seen in Russia where there is a visible interest in the history of Bolshevik revolution as well as a rise in the anti western sentiment.  

Thousands of young and old communists marched through the Red square to celebrate the 1917 Bolshevik revolution. An opinion survey showed that compared to 2005, 9% more people remember the Bolshevik revolution in Russia . Many people remember the Bolshevik revolution as the October revolution, even though it falls in November.  The reason for this is that Russia at that time had an old calendar and according to that calendar it was still October when the revolution started.

The Russian government is encouraging the Russians to be proud of their historical achievements.  Until 1991, Bolshevik revolution was the most important national holiday.  After the collapse of the Soviet Union and the rise of pro western forces in Russia , the Russian government tried everything to suppress the revolutionary legacy of Russia and they wanted to toe the western imperialist line.

However, Putin changed the pro western trend in Russia .  Putin has promoted Russian nationalism. He declared November 4 as a national holiday.  After the Russian revolution, the Russian leaders could not properly address the issue of Russian Nationalism.  There was a tendency towards Russian National chauvinism.  Stalin tried to address the issue in his writing “Marxism and National Question”.  This was too little and too late.  The non Russian nations and Nationalities in the Soviet Union were mostly alienated from the system.  Ultimately the western imperialists exploited the contradictions between the people to bring the Soviet Union down.

In today’s environment the Russian nationalism can play a positive role in freeing the world from western imperialistic domination.  The memory of the great Bolshevik revolution can not only revive Russian nationalism but can also give hope to the other nations and people of the World that the days of the western imperialist domination are numbered and the world is moving towards a multi polar World.

Posted on November 26, 2008

	THE AUDACITY OF HOPE Shobhan Saxena Courtesy: Times of India

Hope is a tricky word. It never guarantees anything, but it makes the world go round. Hope was the only possession of the skinny lad with dark skin and a funny name, starting with B, when he arrived in New York, wondering if America had a place for him, too. During his years at Columbia, as he majored in political science, the young man learnt a few important lessons from some American greats. Emerson taught him that “consistency is a virtue of an ass”. From Abe Lincoln, he learnt that freedom is worth dying for.

As he pored over history books, he became sad and angry. And he came out of the campus craving for Change — not just for himself but for his people who hadn't been free as long as he could remember. The name of this man was Bhimrao Ramji Ambedkar, and the year was 1913. Barack Obama came out of the same university with the same degree 70 years later, with the same mantra on his lips: Change.

As he gets ready to assume the most powerful office on this planet, a few sceptics are wondering if Obama is a product of the Black movement for civil rights. To be fair, he has never claimed that legacy. He is not the son of a descendant of those Africans who were abducted from their land and sold as slaves in the New World, where they shed sweat as whips lashed and bloodied their skin.

Obama might have avoided invoking names like Malcolm X in his stump speeches for practical reasons, but the blacks see him continuing the lineage of King, X & Company. But, they aren’t the only ones who look up to him; the Dalits of India, too, see Obama as a symbol of Black Power, a phenomenon they closely identify with. After all, America’s black movement has had a great influence on the Dalits’ fight for their rights.

So impressed was Ambedkar with Lincoln that when he launched a political party for Dalits, he called it the Republican Party of India — his tribute to Lincoln, the GOP leader who fought for ending slavery in the US. “Like Dalits in India, the blacks in US also faced discrimination in public transport, schools and jobs. When Ambedkar saw this, he could empathise with them and he supported their struggle,” says Chandrabhan Prasad, Dalit activist and writer. “Even after he came back to India, Ambedkar kept following the black movement in the US.”

The fifties were feverish — for blacks in the US and Dalits in India. Fired up by the speeches of Martin Luther King Jr, the blacks began to believe that being born in America didn't make them American. So, they began to fight for their rights. In 1955, Rosa Parks refused to give up her bus seat to a white passenger in Montgomery. In 1956, King began to walk for the freedom of his people. In 1963, more than 200,000 people joined King’s March on Washington and listened to his “ I Have a Dream” speech with tears in their eyes. In India, Ambedkar closely followed the King’s moves and led more than 500,000 Dalits to take refuge in Buddhism in 1956.

During the next couple of decades, the blacks and the Dalits moved on parallel tracks, often influencing and guiding each other. As Dalits veered towards Buddhism, many blacks moved to Islam or erected their own churches; the word Negro — a symbol of slavery — was replaced by Black. The Dalits too dumped the term Harijan “as a symbol of Gandhi's upper caste politics”. As Dalits got some benefits of reservation, black Americans too fought for affirma