| Home | About Us | Contact Us | Community Activities | News | Photo Gallery | ArticlesCulture | Media | Literature |
|
Dr. Ambedkar | Kanshi Ram | Babu Mangoo Ram | Ad-Dharm | The Gurus | Lord Buddha | Letter Box | Great Personalities |
Please click here for "Ambedkar Times" in English & "Desh Doaba" in Punjabi news papers # June 2012.
“On 26th January 1950, we are going to enter into a life of contradictions. In politics, we will have equality and in social and economic structure, continue to deny the principle of one man one value. How long shall we continue to live this life of contradictions? How long shall we continue to deny equality in our social and economic life? If we continue to deny it for long, we will do so only by putting our political democracy in peril. We must remove this contradiction at the earliest possible moment else those who suffer from inequality will blow up the structure of democracy which this Constituent Assembly has so laboriously built up.”
“I feel that the constitution is workable, it is flexible and it is strong enough to hold the country together both in peacetime and in wartime. Indeed, if I may say so, if things go wrong under the new Constitution, the reason will not be that we had a bad Constitution. What we will have to say is that Man was vile.” 
Babasaheb Dr. Ambedkar Ambedkar Times ਹਫਤਾਵਾਰੀ “ਦੇਸ਼ ਦੁਆਬਾ” ਪੜ੍ਹਨ ਲਈ ਇੱਥੇ ਕਲਿੱਕ ਕਰੋ
Dr. Ambedkar song written by Gurdass Ram Alam & Lyric Chandan Singh USA (Special # www.ambedkartimes.com)

Read latest issue of
Desh Doaba weekly Newspaper in Punjabi


on www.ambedkartimes.org OR www.deshdoaba.com

OR click links

http://www.ambedkartimes.org/wp-content/uploads/2016/08/Web-Page-10-Aug-2016-Desh-Doaba.pdf

http://www.deshdoaba.com/images/Web%20Page%2010%20Aug%202016%20Desh%20Doaba.pdf

Ambedkar Times and Desh Doaba weekly newspapers are also available on Facebook, Please click below link
https://www.facebook.com/Desh-Doaba-Weekly-Newspaper-281660605268327/?ref=aymt_homepage_panel

TRIBUTE TO BHARAT RATTAN BABA SAHEB
DR. BHIMRAO RAMJI AMBEDKAR

"Ambedkar Times" & "Desh Doaba" pay its glowing tribute to Bharat Rattan
Baba Saheb Dr. Bhimrao Ramji Ambedkar on his 60th Prinirvan Divas.

"Ambedkar Times” & “Desh Doaba”

Babasaheb Dr. Ambedkar and Social Justice
Prem K. Chumber
Editor-in-Chief www.ambedkartimes.com

The entire philosophy of  Babasaheb Dr. Bhimrao Ramji Ambedkar revolves around the creation of an egalitarian social order wherein there would be no place of graded inequality and oppressive social hierarchies of low and high, pure and polluted and Savarnas and Avarnas. He firmly believed in the most cherished moral value of fraternity which in turn needs to flourish in a society enriched with the equally cherished and valuable principles of equality and liberty. It is for the realization of trinity of equality, liberty and fraternity that he termed his struggle as spiritual. He was of the view that political freedom without social and economic parity is shallow that can’t help create an egalitarian social set-up. In a socially segmented society  like that  of Hindu society, a large number of so-called Shudras and Ati-Shudras have historically been denied basic human and civil rights that are essential for social, political, economic and spiritual growth of each and every member of the society. His sole objective was to restore the lost dignity and self-respect to the millions of downtrodden in the society and to prepare them to stand for equal rights on their own strength. He firmly believed that liberty, equality and fraternity should become the real strengths of India, which would lay the foundations of Indian democracy rooted in its social domain. For him political democracy should be based on social democracy. Social democracy in turn is dependent on equal opportunity available to all in the society where there should be no hierarchies and hereditary claims and special rights.

He was a practical visionary who produced voluminous of well-documented literature to put across his viewpoint and egalitarian social order. He was not an armchair scholar. He actually devoted his entire life while abdicating various opportunities to lead a rich and authoritative life. He worked with the people at the grassroots to up left them from the morass of social exclusion and terrified social and economic life. In order to awaken his people and to put across his viewpoint, Baba Sahib launched many papers like Mook Nayak, Janata, Bahishkrit Bharat and Prabudh Bharat. He believed that without acquiring political power the goal of egalitarian order is next to impossible. Therefore, he founded two political parties (Labor Party of India and Scheduled Castes Federation of India) and prepared a blueprint for the third (Republican Party of India). To give a practical shape to his social vision, Babasaheb tried all possible ways to bring social reforms within Hinduism in order to make it an all-inclusive religion where the Shudras and Ati-Shudras should not suffer on account of their so-called lower birth.

He launched satyagrahas (non-violent struggles) for the entry of lower castes (then known as depressed classes) in to public places of utility and religious sites; organized common kitchen eatings; and advocated inter-caste marriages. When such measures failed to bring the desired results, he put forward the idea of abandoning Hindu religion. After giving it a deep thought (more than twenty years), he embraced Buddhism as a way to an egalitarian social order in India.

His people for whom he struggled throughout his life eagerly wait for the true realization of his goal. Their enthusiasm can be seen from the way they throng the Mahaparinirvan Bhoomi of their beloved Babasaheb who had died on 6th December1956. Large crowds of people from all over the country gathered at the ”Chaitya Bhoomi” (Dr. Ambedkar’s memorial) at Dadar in order to pay reverence to the Messiah of downtrodden. They offered their love-laced feelings by touching the “Chaitya Bhoomi” reverently. This shows his great legacy that his people carrying forward to make his dream come true. A true tribute to Baba Sahib Dr. B.R. Ambedkar would be to follow his footsteps towards the creation of egalitarian social order free from the bounds of pure and impure, and high-low social statuses.

Posted on December 6, 2016 www.ambedkartimes.com

EDUCATION, SOCIAL TRANSFORMATION AND EMPOWERMENT
Prem K. Chumber
Editor-In-Chief: Ambedkar Times

Babasaheb Dr. B. R. Ambedkar laid stress on ‘Educate, Agitate, Organise’ for the liberation of the Scheduled Castes (SCs) of India. He knew very well that education could not only stir the notion of self-respect among the downtrodden but also encourage them to locate viable solutions to the age-old evil of caste system and Untouchability in India. Educated SCs would challenge their tormentors and refuse to accept oppressive social structures around them. In fact, it was education that imbibed the glaring spirit in him of getting rid of caste system (annihilating caste) from Indian society; the most sought after goal of his life time mission.

Babasaheb Dr. B.R. Ambedkar was confident that once the downtrodden get educated they would never sit idly. They would definitely agitate against the system of social injustice around them and eventually organise themselves to put an end to the same. He himself set the example through his life-long struggle for the annihilation of caste. His philosophy was simple that an educated Dalit would agitate against the all-round system of injustice around him and indulge in a struggle to overcome it. It is his self-agitation against the blind system Untouchability that would force him and his fellow-beings to get organise to commence a struggle. The central thesis of his philosophy was to know the system first so that it can empower the downtrodden to challenge social injustice rationally then to set the pace for a long struggle to put an end to age-old social evil of caste system and Untouchability.

After almost sixty eight years of India’s independence, is there available a viable system of education to SCs in India? Government rural school system has come to standstill. They have turned dysfunctional long ago. Those who can afford costly private school education have abandoned them, thus rendering them just into ‘Dalit schools’. This is an open fact that in Government rural schools majority of the students are from the SCs community. There are, of course, some other students belonging to OBC and upper caste communities but they too belonged to poor families. There is no denying a fact, however, that that majority of the SCs families belong to the poor and most poor strata of the society.

Given the dysfunctional status of Government rural schools, the basic factor of education to change the system of Untouchability as advocated by    Babasaheb Dr. B.R. Ambedkar has been pushed to side-line. It is not only depriving SCs of genuine education but also blocking their way to social transformation. So there is an urgent need to revamp the Government rural schools so that proper and useful education could be imparted to SCs students along with others who want to join such schools. In addition an effort should be made to introduce an intensive multi language course work to enable the students to understand the available material in different languages. Along with the existing subjects provisions should also be made prepare them for job oriented courses in higher education.    
(Posted on www.ambedkartimes.com) December 6, 2014 

Ambedkartimes.com and the so-called Upper Castes

Dear Readers,
Ambedkartimes.com received an e-mail seeking its opinion on the question of whether this World's fastest expanding web-site entertains reports, articles and essays written by scholars belonging to Non-Dalit or so called Upper Caste categories?

Let me (the editor of this site), clarify at the outset that <www.ambedkartimes.com> firmly believes in the philosophy and teachings of Bharat Rattan Babasaheb Dr. B. R. Ambedkar and aims at in its modest way to keep the caravan going on. Babasaheb had very clearly said that Brahmanism is a state of mind and an ideology rooted in Hindu Shastras. Brahmanism is not a person. A particular person who belongs to an Upper Caste but does not believe in the muck of the Hindu Shastras and is critical of its chaturvarna theory can not be tied with Brahmanism simply by virtue of the fact that he is born Upper Caste. Such thinking totally negates the very radical philosophy of Babasaheb Dr Ambedkar who clearly condemned any kind of discrimination based on birth/caste.

After the episode of Jat-Pat Todak Mandal of Lahore in 1936, Babasaheb Dr. Ambedkar decided that henceforth he would not go to any Caste Hindu organization but will welcome any one from the Upper Castes if he or she believes in Annihilation of the Caste system and agree with his philosophy of emancipation and empowerment of the Dalits.

Thus, Ambedkartimes.com is of the firm view that if any one, whosoever she/he may be, tries to distort the path of Babasaheb’s struggle and creates a wedge between the Dalits and the Dalit-sympatric scholars (who irrespective of their caste repose faith in the Philosophy and teachings of Dr. B.R. Ambedkar) is an enemy of the Dalits and the cause of the community.

<www.ambedkartimes.com> encourage and welcome scholars of Dalits as well as non-Dalit background to contribute their valuable writings that will enlighten the cause of the Dalits and further the on-going struggle both in India and elsewhere.

Further <www.ambedkartimes.com> does not discriminate simply on the basis of birth, rather it is duty bound to make all efforts for the elimination of this disastrous practice of Brahminical ideology that has made the life of Dalits a hell for centuries all together.

It also caution that we too should not fall victim to such nefarious designs of the Brahminical ideology and warns to be at guards so that Brahmanism should not enter the rank and files of the Ambedkarite struggle from the back door!
With Regards,
Prem K. Chumber
Editor
Amabedkartimes.com
(Reposted on www.ambedkartimes.com) December 2, 2014

Mahatma Jotirao Phule stood against the Manuwad (Manusmriti Article 1.91) and started the 
first Indian school for Bahujans in 1848. He also demanded reservation based on caste population
in services and in educational fields for the first time. Mahatma Phule exposed the misdeeds of
bramhins as to how they cheat the gullible Bahujan Samaj by creating in them a fear of God.

AMBEDKARTIMES.COM
PAY
S ITS GLOWING TRIBUTE TO
MAHATMA JOTIRAO PHULE

Indian society needs to examine
why caste discrimination still takes place: Desmond Tutu

South African Nobel Peace Prize laureate and anti-apartheid campaigner Archbishop Desmond Tutu told The Hindu that he had not heard of Dr. B.R. Ambedkar. He was pleasantly surprised when informed that Dr. Ambedkar chaired the drafting committee of the Constitution of India.

Asked why African leaders fighting apartheid had not paid enough attention to him unlike Mahatma Gandhi, Archbishop Tutu said: “We were involved in our struggle against the racial injustices in South Africa, and you were looking for allies who would be able to help change your own set up. So obviously there was need to link up with those who had influence and power in their country.”

He hinted that it would be natural for an alliance to develop between Africans who struggled against injustice under apartheid regime and Dalits who are struggling against caste prejudices. “More of us should be concerned about it [caste discrimination] and perhaps be interrogating the other part of Indian society as to why they are allowing this to continue if it is an egalitarian society. I mean your Constitution says so.” The Archbishop stressed that Indian society should be challenged about the situation of Dalits because it affects one’s humanity.

With thanks "The Hindu" Posted on www.ambedkartimes.com November 25, 2014


BABASAHEB DR. B.R. AMBEDKAR,
POONA PACT AND THE CURRENT SITUATION

Babasaheb Dr. B. R. Ambedkar devoted his entire life for the emancipation and empowerment of the Scheduled Castes of India who for centuries have been compelled to live in deplorable situations. He tried different ways for this noble cause while setting the goal of annihilation of caste. First, he did his best to improve upon the situations through reforms within Hinduism. But soon, he realized that reforms within Hinduism will not work for the annihilation of caste because without caste the whole structure of Hinduism would come down like a house of cards and that would not be acceptable to its protagonists at all. Annihilation of caste at the first instance requires doing away with the Hindu Sastras (sacred scriptures/law books), which Hinduism would never agree to comply with. Thus the other way and rather the only way open to seek casteless social order was to say good bye to Hinduism and construct a new society under a different religion for the Ex-Untouchables. Dr. Ambedkar finally left Hinduism and established a new social-religious order popularly known as Navayan-Buddhism (Buddha and His Dhamma) where no one is subjected to any social discrimination based on accretive and primordial notions of caste and creed. In between, Dr. Ambedkar battled many struggles for the betterment of living conditions of the Scheduled Castes. Poona Pact was one of such major struggles.

It was through this historic Pact that Dr. Ambedkar got voice for his people in the provincial legislative structures in the form of certain fixed number of seats. That was 1932. A lot has changed now in 2014. State in India is fast withdrawing from its responsibilities towards the people. It firmly believes that market can save them from all the hardships they face. In other words neo-liberalism is being projected as the messiah of the Scheduled Castes. In such a changed scenario downtrodden has to rethink rather critically about the nature of struggle that they have to wage for the acquisition and protection of their rights. Quite interestingly, there is also fast emerging a viewpoint from within the academic circles of the Scheduled Castes which says that neo-liberal market economy offers lots of opportunities to the former untouchables who no-longer face any social exclusion in the aftermath of 1991 Globalizing India. This view-point also talks about Dalit billionaires and their own chambers of commerce.  What it forgets is that in the free market economy only those are welcome who have the capital to invest. And the capital in India used to be the prerogative of the upper castes only. Lower castes were deliberately kept out of reach of the capital by all possible means under the garb of a discriminatory and hegemonic religious social order. What about the millions of lower castes who do not have requisite capital to enter into the so-called non-discriminatory market economy in India. Would they be not discriminated in this new economic order? Neo-liberalism is no more different from capitalism. We must not forget that the two main enemies of the lower castes are, as cautioned by Babasaheb Dr. B. R. Ambedkar, Capitalism and Brahmanism. Both of them are once again busy in fashioning new permutations and calculations to keep their hold intact. Thus to face the realities of current situation in contemporary India, the teachings of Babasaheb Dr. B. R. Ambedkar are of utmost value as they have been ever.
Prem K. Chumber Editor-in Chief www.ambedkartimes.com
Posted on www.ambedkartimes.com September 24, 2014

With thanks to Punjab Journal of Politics,
Punjab Journal of Politics, Amritsar
Vol. XXXVII, Nos. 1-2, 2013
Guru Nanak DEv University, Amritsar

JAGTAR SINGH DHESI
ANNUAL LECTURE*

CASTE, NEO-LIBERAL ECONOMIC
REFORMS AND THE DECLINE OF SOCIAL DEMOCRACY IN INDIA

Ronki Ram

{Jagtar Singh Dhesi son of
S. Milkha Singh Dhesi and grandson
of a pioneer Punjabi settler in California, Sardar Mahan Singh
Dhesi was born in village Dhesian Kahna
(Jalandhar), Punjab in
1948. He did his early
schooling in the village school. The Annual

Lecture under the Decian Heritage
Endowment Fund
has been
instituted in the
School of Social Sciences by Dr. Autar Singh

Dhesi, grandson of Sardar Mahan Singh Dhesi
and former Professor
and Head,
Punjab School of Economics,
Guru Nanak Dev
University, Amritsar,
(Punjab) India.
Read more

AMBEDKARTIMES.COM 
Takes pride in welcoming Mr. Venkatesan Ashok,
On taking charge as Councul General of India in San Francisco


H.E. Mr. Venkatesan Ashok,
Consul General of India - San Francisco

Ambassador Venkatesan Ashok was born on 8 October 1958 in Orissa, India.  He graduated in Civil Engineering from the Indian Institute of Technology, New Delhi and joined the Indian Foreign Service in 1982. 

Ambassador Ashok has held diplomatic assignments in Hong Kong, Malaysia, China, Austria and Sri Lanka, apart from postings in the Ministry of External Affairs in different capacities.  He was Director of External Relations in the Department of Atomic Energy between 1995-1998 following which he was appointed as India’s Alternate Governor and Alternate Permanent Representative in the International Atomic Energy Agency, Vienna.  He was the Division Chief of Central Europe in the Ministry of External Affairs prior to his assignment as Ambassador of India to the Republic of Zimbabwe between March 2008-June 2011. Ambassador Ashok served as Ambassador of India to the Czech Republic from August 2011 - September 2014. He took charge as Consul General of India in San Francisco w.e.f. 21 November 2014.

Ambassador Ashok speaks Chinese, English and several Indian languages.  He has authored a book, apart from several technical articles.  His interests include reading and music. (Information With thanks Mr. Anand Jha Consul)
Posted on www.ambedkartimes.com November 24, 2014

AMBEDKARTIMES.COM
TRIBUTE TO THE GREAT

SAHIB KANSHI RAM JI
March15th, 1934 - October 09th, 2006

Prem Chumber
Editor-in- Chief www.ambedkartimes.com

Sahib Kanshi Ram Ji was born on March 15, 1934, in Khawas Pur village of Ropar District of Punjab. He belonged to the Ramdassia community (Ad Dharmi) of the Scheduled Caste group, which is the largest group in Punjab. He was named Kanshi because after his birth the midwife placed him in a tray made of kansa metal. His father owned some land and his uncles were in the armed forces. In Sahib Shri Kanshi Ram's own words, "I was born and brought up amongst those who sacrificed themselves but never betrayed the country...”  Despite his low caste background, he earned a bachelor’s degree in science from the Government College at Ropar ( Punjab). Soon after, he joined the research staff of Kirki’s Explosive Research and Development Laboratory (ERDL) in Pune 1957. While working in Pune, he quit his job after becoming involved in the famous Deena Bhan case. Deena Bhan, a Rajasthani Scheduled Caste employee and senior colleague of Sahib Shri Kanshi Ram was suspended. His fault was that he protested against the decision of ERDL management for the cancellation of holidays for Dr. Ambedkar and Lord Buddha Jayantis and their replacement by the Tilak Jayanti and one additional holiday for Diwali. Sahib Shri Kanshi Ram decided to fight against such a caste ridden and dictatorial behaviour of the management. The fighter in Sahib Shri Kanshi Ram got the suspension orders of Deena Bhan revoked and Dr. Ambedkar and Lord Buddha Jayantis holidays were restored.

This was the beginning of the long battle for the emancipation of the Dalits in the country that Sahib Shri Kanshi Ram had to lead till his last breath. He resigned from his job and totally dedicated his entire life for the cause of the community. He never married nor visited his home since then. His struggle was not for the home and family. He devised a new strategy to regain the lost glory of the original (Adi) inhabitants of Bharat. He gave utmost importance to the culture of work and democratic method of struggle. He also expanded the circle of the Dalits by incorporating other Backward Classes and Minorities into it.

He criticised the post-Ambedkar leadership of Dalits in India. For that he declared Poona Pact as the main reason. He said that “Poona Pact made dalits helpless. By rejecting separate electorate, dalits were deprived of their genuine representation in legislatures. Several and various kind of chamchas were born in the last fifty years. As and when India's high caste Hindu rulers felt the need of chamchas and when the authority of the upper castes got endangered by real and genuine Dalit leaders, chamchas were brought to the fore in all other fields".

In his "The Chamcha Age", a well argued and polemical tirade against the pseudo Dalit leaders, Sahib Shri Kanshi Ram sharpen the contradiction for the legitimate acquisition of political power by the downtrodden in electoral democracy in India. In, the Chamcha Age, "he focused very much on the Poona Pact which was a point of a rather decisive Gandhian victory over Dr. Ambedkar after a long duel between the two at the Round Table Conference". Ambedkartimes.com pays tribute to The Great Sahib Shri Kanshi Ram Ji on his eighth death anniversary.

Prem Kumar Chumber Editor-in- Chief www.ambedkartimes.com (Posted on October 9, 2014)


BABASAHEB DR. B.R. AMBEDKAR,
POONA PACT AND THE CURRENT SITUATION

Babasaheb Dr. B. R. Ambedkar devoted his entire life for the emancipation and empowerment of the Scheduled Castes of India who for centuries have been compelled to live in deplorable situations. He tried different ways for this noble cause while setting the goal of annihilation of caste. First, he did his best to improve upon the situations through reforms within Hinduism. But soon, he realized that reforms within Hinduism will not work for the annihilation of caste because without caste the whole structure of Hinduism would come down like a house of cards and that would not be acceptable to its protagonists at all. Annihilation of caste at the first instance requires doing away with the Hindu Sastras (sacred scriptures/law books), which Hinduism would never agree to comply with. Thus the other way and rather the only way open to seek casteless social order was to say good bye to Hinduism and construct a new society under a different religion for the Ex-Untouchables. Dr. Ambedkar finally left Hinduism and established a new social-religious order popularly known as Navayan-Buddhism (Buddha and His Dhamma) where no one is subjected to any social discrimination based on accretive and primordial notions of caste and creed. In between, Dr. Ambedkar battled many struggles for the betterment of living conditions of the Scheduled Castes. Poona Pact was one of such major struggles.

It was through this historic Pact that Dr. Ambedkar got voice for his people in the provincial legislative structures in the form of certain fixed number of seats. That was 1932. A lot has changed now in 2014. State in India is fast withdrawing from its responsibilities towards the people. It firmly believes that market can save them from all the hardships they face. In other words neo-liberalism is being projected as the messiah of the Scheduled Castes. In such a changed scenario downtrodden has to rethink rather critically about the nature of struggle that they have to wage for the acquisition and protection of their rights. Quite interestingly, there is also fast emerging a viewpoint from within the academic circles of the Scheduled Castes which says that neo-liberal market economy offers lots of opportunities to the former untouchables who no-longer face any social exclusion in the aftermath of 1991 Globalizing India. This view-point also talks about Dalit billionaires and their own chambers of commerce.  What it forgets is that in the free market economy only those are welcome who have the capital to invest. And the capital in India used to be the prerogative of the upper castes only. Lower castes were deliberately kept out of reach of the capital by all possible means under the garb of a discriminatory and hegemonic religious social order. What about the millions of lower castes who do not have requisite capital to enter into the so-called non-discriminatory market economy in India. Would they be not discriminated in this new economic order? Neo-liberalism is no more different from capitalism. We must not forget that the two main enemies of the lower castes are, as cautioned by Babasaheb Dr. B. R. Ambedkar, Capitalism and Brahmanism. Both of them are once again busy in fashioning new permutations and calculations to keep their hold intact. Thus to face the realities of current situation in contemporary India, the teachings of Babasaheb Dr. B. R. Ambedkar are of utmost value as they have been ever.
Prem K. Chumber Editor-in Chiefwww.ambedkartimes.com
Posted on www.ambedkartimes.com September 24, 2014

AMBEDKARTIMES.COM
TAKES PRIDE IN CONGRATULATING PROFESSOR SUJIT CHOUDHRY
ON HIS APPOINTMENT OF DEAN OF THE UNIVERSITY OF CALIFORNIA,
BERKELEY, SCHOOL OF LAW

Prem K. Chumber, Editor-in-Chief:
www.ambedkartimes.com & www.deshdoaba.com

 

Sujit Choudhry, the Cecelia Goetz Professor of Law at New York University School of Law and founder of its Center for Constitutional Transitions and a renowned expert in comparative constitutional law, has been appointed dean of the University of California, Berkeley, School of Law. A Rhodes Scholar, Professor Choudhry educated at Oxford, Toronto, and Harvard.  Recipient of the Trudeau Fellowship, Professor Choudhry was counsel of record in a number of major cases before the Supreme Court of Canada. He is a member of the United Nations Mediation Roster. Professor Choudhry has to his credit more than 70 articles in peer reviewed research journals, several book chapters, working papers, and reports. His major work focused on basic methodological issues in comparative constitutional law. His research work highlights the ways for peaceful and democratic transformation in ethnically divided societies. He served as a consultant to the World Bank Institute and facilitated constitutional transitions in Egypt, Jordan, Libya, Tunisia, Nepal, and Sri Lanka.
Earlier, Professor Choudhry served as an associate dean and the Scholl Professor of Law at the University of Toronto, and held cross appointments in the university’s political science and public policy departments. He has had the honor of being a member of the blue ribbon Governing Toronto Advisory Panel and sat on the board of directors at Legal Aid Ontario, one of the world’s largest publicly funded legal assistance programs. The South Asian Bar Association of Toronto named him Practitioner of the Year In 2011.
Claude Steele, Executive Vice Chancellor and Provost of University of California Berkeley called Choudhry a “brilliant scholar, professor, and mentor,” whose “enduring commitment to social mobility, diversity, and educational excellence will bring renewed energy to the law school’s core mission of public service and community engagement.”
Professor Choudhry considers his new appointment at the Berkeley Law School “the opportunity of a lifetime” and said he was “struck by how members of the Berkeley Law community—faculty, staff, students and alumni—strongly identify with, and love, this law school. I am thrilled, and humbled by this honor.” Speaking about the Berkeley Law School, Choudhry said it is “simply a remarkable institution. It is among the very best law schools in the nation, and is an integral part of one of the world’s great research universities. I am deeply attracted to Berkeley Law’s public mission; it is committed to equality of opportunity, academic excellence, and diversity like no other law school that I know.” “Berkeley Law is poised to be a global leader in equipping its students to thrive in this changing environment,” he said. “In the 21st century, the very best law schools will integrate research, experiential education, and policy engagement to make the whole greater than the sum of its parts. The best law schools will also be global crossroads for people and ideas from around the world. I am confident that, together, we will ensure that Berkeley Law will thrive in this environment and reach new heights” (Susan Gluss, “Constitutional Scholar Sujit Choudhry New Berkeley Law Dean”, https://www.law.berkeley.edu/17096.htm), Accessed on July 6 2014.
Prem K. Chumber, Editor-in-Chief: www.ambedkartimes.com & www.deshdoaba.com
Posted www.ambedkartimes.com on July 6, 2014

THE NATION OF EQUALITY,
OPPORTUNITY AND FREEDOM

The American Declaration of Independence reiterated that all men are created equal; that they are endowed by their Creator with certain inalienable rights; that among these are life, liberty, and the pursuit of happiness. These are not mere words but the conscience of those who struggled and sacrificed for the birth of a new world of freedom, peace and opportunities where everyone would be equal and assured of dignified living. The American Declaration of Independence is a testimony of revolt against foreign rule and laid the foundations for human rights and the national sovereignty. The American Declaration of Independence was made after 15 months of the War of Independence. It brought to an end all political connection between the united colonies and the state of Great Britain. The delay in the Declaration was primarily due to the time factor that associated with the consensus maturation process among the fighting colonies over complete withdrawal from the British Empire. It was finally by June 10, 1776 a committee was set up under Jefferson to draft the Declaration and on 4 July 1776 the Declaration was approved and issued.   

The Declaration derives its strength from Lockeian philosophy that ‘government rested on a contract between government and governed and that, if the government failed to deliver the ends which had persuaded the people to enter that contract, it could be overturned. Jefferson spelt this out explicitly in the Declaration. Men had rights to life, liberty and the pursuit of happiness and that to secure these rights, governments are instituted among men, deriving their just powers from the consent of the governed; that whenever any form of government becomes destructive of these ends, it is the right of the people to alter or to abolish it, and to institute new government, laying its foundation on such principles, and organizing its powers in such form, as to them shall seem most likely to effect their safety and happiness’. The Declaration further emphasized rather on a more bold promise and moral value that ‘all men are created equal and have
inalienable rights to life, liberty, and the pursuit of happiness’. Although for many people such bold contents of the Declaration look as if they were a great rhetoric but the conscientious citizen of The United States of America have proved that this new nation of equality, freedom and happiness is in fact a reality that anyone can experience in person while walking on its vast lands.

Ambedkar Times wishes Happy 4th of July to all its worthy writers, contributors, readers, and well wishers.
Prem K. Chumber
Editor-In-Chief: Ambedkar Times
Posted www.ambedkartimes.com on July 4, 2014

BABU MANGU RAM MUGGOWALIA AND DALIT IDENTITY IN PUNJAB
Prem Kumar Chumber Editor-In-Chief : Ambedkar Times & Desh Doaba

Babu Mangu Ram Muggowalia founded Ad Dharm movement for the emancipation and empowerment of his people. He organized all the ex-untouchable castes falling under the then category of the Depressed Classes in Punjab and reminded them of their rich heritage. He told them how they were reduced into worse than slaves in their own land by the alien Aryans who brought with them their sick social system called caste and oppressed them with the whip of untouchability. He told his people that for them the real battle is the battle against the Chaturvarna system of Brahminical Hinduism. He reiterated that Scheduled Castes are neither Hindu nor Sikh. They are also neither Muslim nor Christian. They are the original inhabitants of this ancient land called Bharat (he called it Hind). Their real religion (Ad Dharm) was much older than Hinduism, Buddhism, Christianity, Islam and Sikhism. All these religion are born after Ad Dharm, the real religion of the original inhabitants of India. He said that the Hindus did not only subjugate them but also made their religion oblivious; and thus made the ex-untouchables their slaves. He said that real freedom for the indigenous people will be to liberate themselves not only from the British rulers but also from Brahmanism.

He struggled hard to convince British rulers to include Ad Dharm in the Census list of 1931 as a separate religion of the Depressed Classes in Punjab in 1931. A great victory of the Dalits indeed! Babu Mangu Ram Mugowalia became the pioneer of seeking political power as a key to all the problems of the community. In 1937, his Ad Dharm won 7 out of all the 8 reserved seats in Punjab. He also stood like a rock with Dr. Ambedkar in his tirade against caste annihilation at the national level. During Dr. Ambedkar's fight with Gandhi at the Roundtable Conferences in London (1930-32), Babu Mangu Ram Mugowalia sent telegrams in support of the former as the leader of the untouchables in India against Gandhi. In 1946, Babu Mangu Ram Mugowalia was elected to the Punjab Legislative Assembly from Hoshiarpur.

Through his consistent efforts, people of Punjab became aware of their rights. They started recognizing their true position in the given circumstances which helped them shape their identity in a distinct way. Ad Dharm gave them their true Gurus, cultural symbols, prayers, organizations and religion, which they are very proud of. On this day, January 14, 2013, Ambedkartimes.com, Ambedkartimes.org, Deshdoaba.com and Ambedkar Times & Desh Doaba news papers fondly remember Babu Mangu Ram Ji Muggowalia Ji, the architect of distinct Punjabi Dalit identity.
Posted on www.ambedkartimes.com on Babu Mangu Ram Muggowalia's 127th birth anniversary, January 14, 2013

THE GREAT REVOLUTIONARY BABU MUGGOWALIA
Dr. Ronki Ram

Dear Editor,

I congratulate you and highly appreciate your concerted efforts for celebrating the Birth anniversary of Babu Mangu Ram Mugowalia, the Prophet of Dalit Struggle in Punjab in the early 1920s. He was one of the very few Dalit visionaries who correctly realized that the real salvation of the downtroddenlies in theirtotal social and cultural transformation.For that only liberation from the colonial masters would no besufficient. He was of the firm opinion that unless and until a systematic and all embracing struggleagainst the Brahmanical orthodoxy based on the Hindu Shashtric principle of purity/pollution is launched, the national struggle against the British rule would not serve the real interest of the millions of the Dalits, who had been subjected to all kids of marginalities and oppression for centuries. In fact, Dalits were the double victims: of the British rule as well as of the Upper castes of their own country. It was this thinking that looks him to organize the Ad-Dharm Movement in Punjab at a time when Mahatma Gandhi was also getting actively involved in the national liberation struggle in India. Babu Ji gave his people a new religion (Ad-Dharm) to believe in, Gurus (Rishi Valmiki, Guru Ravi Dass, Maharaj Kabir, and Bhagwan Sat Guru Nam Dev) to worship, a symbol (Soham) to display, and a slogan (Jai Guru Dev) to greet each other. He and his movement inculcated a sense of dignity and confidence among the Dalits of Punjab who since have been actively pursuing the cause of Dalit liberation both within the country and abroad wherever they havesettled.

I once again congratulate you and the entire <ambedkartimes.com> tribe for celebrating this Great Dalit Revolutionary of the20th century.

Happy New Year 2013
“Ambedkar Times” Group takes pride in wishing all its
contributors, readers and viewers a very happy, peaceful and productive
New Year – 2013.
May all your goals, plans and visions come true and
our society get rid of caste and various other related social evils!

Prem K. Chumber, Editor-in-Chief

“Ambedkar Times” (English & Punjabi) & “Desh Doaba” (Punjabi)
www.ambedkartimes.com www.ambedkartimes.org www.deshdoaba.com
CIVIL SOCIETY, PEACE AND HARMONY
Prem K. Chumber
Editor-in-Chief, www.ambedkarti
mes.com

The recent ghastly killing of innocent junior school children in the United States of America sent shock waves all around the world. What made the tragedy even more horrendous was the non-criminal character of the gun-man who as allegedly told had no such past background. The only possible reason that might had triggered the dastardly act of such a large scale killing of school children below the age of ten could be the abnormal behavior on the part of the killer who was reported to have been pressed hard to pursue a career he was least interested into. But still to react in such an ultra-violent way was more than to do with a simple variable of delinquent behavior emanated from imposed career choice and not his own volition. The most possible other reason behind such an irresponsible and obnoxious violent act could have been the wide display and open celebration of violence on the internet, Hollywood and other forms of screen media. The easy availability of all sorts of Guns in the market makes the virtual wars on the small and big screen a reality in our so-called fast becoming immoral public life.

A free society is a society that allows every one to chart one’s own life the way one wants. But at the same time, while doing so one should not be allowed/encouraged to throw a boulder on the way of others willing to tread the same path of freely choosing and realizing one’s life goals. It seems that the problem is not that simple. It needs a deep analysis to find some possible answers to such a complex social phenomenon of public violence. We have to revisit our society, community and family; and to re-access the pros and cons of losing stable family ties and hankering after quick bucks to make life terribly rich overnight. For any nation to grow and ultimately survive in the face of tremendous challenges, as we all have been facing in the 21st century, what is most essential and urgently desired is to cultivate perseverance, tolerance, and non-violent approach as so candidly taught by a famous American civil-disobedience and great peace philosopher: Thoreau.

We should not do to others what we won’t like to be done to us. This should be the litmus test of our approach in our day-to day social dealings. We should also not like to force our failures over our society. Nor should we like to compensate our personal career failure through the forced realizations of our unfulfilled desires through our children - precisely because while doing so we would definitely be sowing the seeds of violence in our very family which in fact is the garden of our society and nation. We can serve our society and nation well and more honestly provided we adopt an open, transparent and peaceful approach first at our homes then to be followed at the larger societal and national level. A peaceful community of nations will steadily and slowly usher into a much desired and sought after global peace. We should not forget the tested universal principle of doing good to others: Charity Begins at Home!
Posted on www.ambedkartimes.com (December 29, 2012)

*Ambedkartimes.com pays its tribute to all victims & sympathizes with the families of the victims of the Connecticut elementary school shooting. For more news in Punjabi, please visit on our website www.deshdoaba.com Prem Chumber (December 15, 2012)*
TRIBUTE TO BHARAT RATTAN BABA SAHEB
DR. BHIMRAO RAMJI AMBEDKAR

"Ambedkar Times" & "Desh Doaba" pay its glowing tribute to Bharat Rattan
Baba Saheb Dr. Bhimrao Ramji Ambedkar on his 56th Prinirvan Divas.

"Ambedkar Times” & “Desh Doaba”

CONGRATS DR. BERA
Prem K. Chumber, Editor-In-Chief:
www.ambedkartimes.com & www.deshdoaba.com

Parmjit Bhutta (Ex President of Shri Guru Ravidass Sabha Sacrament), Hans Raj Kajla, Rakesh Chander (Electrical Engineer), Tawinder Kazla, Dhyan Bagha, Rakesh Kumar Heer, Gurbax Bagha, Amar Baidwan with others of the Ad Dharmi/Ravidassia Community members of Greater Sacramento area of California, Balbir Singh Dhillon, President of the Gurdwara Sahib West Sacramento with others of the Sikh community members, Mr. Sharma with others the Hindu community members, Dr. Jasjit Singh with others of the Christian community members and Prem K. Chumber Editor-In-Chief “Ambedkar Times” & “Desh Doaba” news papers joined enthusiastically in the grand celebration of Dr Ami Bera’s entry into the US House of Representatives. A first generation Indian America, a California Democrat, a doctor, a teacher, and a dedicated leader in his community, Dr. Ami Bera has created history in getting elected to the United States Congress. He is the first Indian American physician to don this honor and only the third Indian American in the diasporic experience of the community to have the distinction of being elected to the US House of Representative. What added more prestige to his honor is that in one of California’s most hotly contested Congressional races he emerged victorious against the nine-term Republican incumbent Dane Lungren.

Born and brought up in La Palma city of the Southern California, Dr. Bera belonged an Indian family immigrated to US in 1950. Dr Bera is an alumnus of UC Irvine and had served as Associated Dean for Admission at the UC Davis School of Medicine and also as a Chief Medical Officer for the County of Sacramento. Married to Janine, his beautiful wife, the celebrated couple has one daughter. The Ravidassia community of Sacramento wishes Dr. Bera a brilliant success in his new endeavors as a Congressman of United States House of Representative.

Dr. Bera gave credit of his monumental victory to the engaging support he received from a wide spectrum of diversity and to his hardest working campaigning staff. He assured his constituency to work stridently for the rebuilding of US economy and empowerment of the middle class. Leaving behind the stances of most vituperative electoral campaign, Dr Bera showed his magnanimity in boldly appreciating the long record of public service rendered by his rival Congressman Lungren.

PROF. RONKI RAM NOMINATED
TO THE SENATE OF PANJAB
UNIVERSITY, CHANDIGARH (INDIA) READ MORE
GLOBALISATION, DALITS
AND SOCIAL DEMOCRACY

READ MORE
DR. AMBEDKAR, BUDDHISM
AND DALIT EMANCIPATION
Read more editorial.....
BARACK
OBAMA

RE-ELECTED
PRESIDENT
OF UNITED
STATES OF
AMERICA


Posted on
November 06, 2012
BABASAHEB DR. B.R. AMBEDKAR,
BUDDHISM AND DALIT EMANCIPATION

Prem K. Chumber
Editor-in-Chief: www.ambedkartimes.com
BABASAHEB DR. B.R. AMBEDKAR,
BUDDHISM AND DALIT EMANCIPATION
Prem K. Chumber
Editor-in-Chief: www.ambedkartimes.com
Babasaheb Dr. B. R. Ambedkar converted to Buddhism at the historic public ceremony in Nagpur on October 14, 1956. The decision to embrace Buddhism by Dr. Ambedkar was not at all a sudden attempt. It took him more than two decades (from Yeola Conference, October 13, 1935, where he took the vow that ‘even though I am a Hindu born, I will not die a Hindu’, to the historic Nagpur conversion ceremony, October 14, 1956, the day he embraced Buddhism with thousands of his followers) to translate his vow for conversion into reality. He decided to embrace Buddhism after thoroughly exhausting all possible ways of reforming Hinduism from within and exploring the possibility of conversion to Christianity, Sikhism, and Islam for overcoming the oppressive structures of Brahminical social order (BSO) in India. Converting to Buddhism, in fact, was a unique and meticulously calculated move. It was a unique move in the sense that though there have been many instances of individual conversions to Buddhism, the real credit for systematically organizing collective conversion to Buddhism on a mass scale in India, beyond doubt, goes to Dr. Ambedkar. The historic conversion ceremony at Nagpur assumed further importance with the publication of The Buddha and his Dhamma shortly after the demise of Babasaheb on December 6, 1956.

Dr. Ambedkar discovered in conversion to Buddhism the most desired and reliable way of overcoming the centuries-old system of social exclusion. According to Babasaheb, the central thesis of the Buddhist philosophy revolves around two major problems: the first problem was that there was suffering in the world and the second was how to remove this suffering and make mankind happy. Since caste and caste based social exclusion dehumanizes the Dalits, Babasaheb underlined the urgency of caste annihilation. It is in this context that conversion to Buddhism becomes meaningful. Another aspect that underlines the importance of conversion to Buddhism encourages strategic alliance between the non-Brahminical/Shudras/Bahujan Samaj/artisans and the Dalit/Ati Shudras sections of the Indian society and calls for their united front against the oppressive and hegemonic structures of Brahminical social order. Forging unity among the victims of the ‘varna order’ in turn aimed at reclaiming India on the basis of the neo-Buddhist identity. The very fact that Dr. Ambedkar founded three political parties (the Independent Labour Party, All India Scheduled Castes Federation and the Republican Party of India), and the leading role that he played in drafting the Constitution of independent India, vindicated his active involvement in the polity and society of the country even after denouncing Hinduism publicly in1935 and later on embracing Buddhism in 1956.

Babasaheb Dr. Ambedkar used to emphasize on the application of scientific approach to solve the question of caste and social exclusion. His movement also became very popular in Punjab. He visited Punjab thrice. It was during his last visit in October 27-29, 1951 that he spoke at length to his people in Punjab about his approach and ways of Dalit empowerment. He delivered speeches at Jalandhar, Ludhiana and Patiala and also addressed the students of D.A.V. College Jalandhar. Though the people of Punjab were well impressed by his great movement but they could not follow him so closely in relation to conversion to Buddhism. Late D. C. Ahir, a renowned Ambedkarite Buddhist and world reputed scholar of Buddhism, was of the opinion that due to deep faith of Scheduled Castes population of Punjab, especially of the Doaba region, in the teachings and spirituality of Saheb Shri Guru Ravidass Ji, Buddhism could not become so popular in this state. Another possible reason behind the deep popularity of the teachings of Saheb Shri Guru Ravidass in Punjab could be the concerted efforts of Babu Mangu Ram Mugowalia and the mass appeal of his famous Ad Dharm movement. The popularity of Ad Dharm can be known from the fact that some of the scholars of late started advocating that the principles of “Ad Dharm” are also followed in Buddhism.
(Posted on www.ambedkartimes.com October 14, 2012 )

AMBEDKAR TIMES
REMEMBERS
THE OCTOBER 14th
THE FUTURE BUDDHA
Special article by
Ven. K. Sri Dhammanada
“I am not the first Buddha to come upon this earth; nor shall I be the last. Read more
BABASAHEB DR. AMBEDKAR AND
HIS VISION OF DEMOCRACY AND PEACE
Prem K. Chumber
Editor-in-Chief: www.ambedkartimes.com

Bodhisattva Bharat Rattan Babasaheb Dr. Bhimrao Ramji Ambedkar is well known not only in India but the world over. Coinciding with the celebration of the 66th Independence Day on August 15, Dr. B.R. Ambedkar was declared the Greatest Indian since 1947 by a well conducted opinion poll organized by the CNN-IBN TV Channel in India. He was not only the chief architect of the Constitution of Independent India and the Messiah of the downtrodden, but also a great votary of democracy, constitutional methods of conflict resolution and forerunner of peace in the world, a great economist, legal luminary and over and above all a great humanist. His deep thoughts on the water management in India are yet to be harvested.

Another aspect of his great personality was that he never accepted defeat after stiff and continuous oppositions from all quarters of the mainstream in the then emerging electoral arena of the country before as well as after India’s independence. For him what was important was not the defeat or victory in the literally sense of the terms but the actual empowerment of the socially excluded sections of the society. It is because of for this reason that Dr. Ambedkar, quite often, used to say rather vehemently that for what use the Scheduled Castes legislators would be to their people if they were to sit mute and dumb in the parliament and state assemblies while just winning on the party tickets of the mainstream political parties and organizations in the reserved constituencies. What he really wanted to do with the reservation in the parliament was to deploy it for bringing political equality too in the asymmetrical domains of Indian social and economic life.

For the emergence of a true and genuine democracy in India, Dr. Ambedkar gave a clarion call for the ‘annihilation of caste’ through constitutional and democratic way. His emphasis on the total transformation of ‘public sphere’ in colonial and Independent India distinguished him from his contemporaries who were interested more in the political freedom of the country than the overall socio-economic transformation of the Indian society and economy. However, as far as Indian freedom struggle is concerned, the contributions of Dr. Ambedkar were second to none. Furthermore, he reiterated that the struggle for political freedom should be thoroughly embedded in the social democracy, which aimed at bringing social emancipation and empowerment of ex-untouchables while making their participation in the local structures of power equally active and significant. Thus, for Dr. Ambedkar the struggle for political freedom would not cease to exist with the historic mid-night celebrations at the Red Fort, it will continue rather uninterrupted until independent India achieves equality and fraternity, the two equally important components of the trinity mantra (liberty, equality and fraternity) to liberate the people from the thraldom of ignorance, slavery and poverty. It is in this context, that the social democratic vision of Dr. Ambedkar becomes central to his post independent political discourse and praxis in the country that also distinguished him from his contemporaries.
According to Babasaheb Dr. Ambedkar the roots of democracy are to be searched in the domain of social life. On the completion of the Draft Constitution (25 November 1949), Dr. Ambedkar sounded a grave warning in his famous address in the Constituent assembly:
On the 26th January 1950, we are going to enter into a life of contradictions. In politics we will have equality and in social and economic life we will have inequality. In politics we will be recognizing the principle of one man one vote and one vote one value. In our social and economic life, we shall, by reason of our social and economic structure, continue to deny the principle of one man one value. How long shall we continue to live this life of contradictions? How long shall we continue to deny equality in our social and economic life? If we continue to deny it for long, we will do so only by putting our political democracy in peril. We must remove this contradiction at the earliest possible or else those who suffer from inequality will blow up the structure of political democracy which this Assembly has so laboriously built up.

It is in the above context of the cited warning of Babasaheb Dr. Ambedkar that the current policy of inclusive growth in India needs to be implemented in its true spirit lest the new economic reforms further expand the gap between the governed and governing to the detrimental of the health of Indian democracy
(Posted on www.ambedkartimes.com September 21, 2012 )

DEMOCRACY AND SOCIAL JUSTICE
Prem K. Chumber
Editor-in-Chief: www.ambedkartimes.com
Democracy and social justice are interrelated social processes. The one is incomplete in the absence of the other. Democracy offers freedom space to realize equality and experience fraternity. Equality and fraternity are the two essential ingredients of social justice, which achieves its true form with the addition of liberty. Thus the trinity of liberty, equality and fraternity constitutes the essence of social justice and the institution of democracy provides the requisite realm for its realization. Though many scholars’ boasts of ancient origins of democracy in India but it would be prudent to argue that democracy achieves its roots in the real sense of the term with the adoption of the constitution in independent India. Bodhisattva Baba Saheb Dr. Bhimrao Ramji Ambedkar, Chairman of Constitutional Drafting Committee, worked very hard to incorporate various provisions for the realization of social justice in the Indian society. He was of the firm views that if social and economic parity remains an elusive to the multitude of poor and historically socially excluded people in the country, then the very purpose of having parliamentary democracy would not be served efficiently. He reiterated the seminal point during his engaging discussions at various important forums within and outside the Indian parliament that for social justice to prevail in the country, India needs effective participation of the downtrodden in all the different spheres of the society.

The demand for social justice was also raised at various platforms during the freedom struggle movement in colonial India. Ad-Movements in North and South India, Justice Party in South India, Babu Mangu Ram Muggowalia from Punjab, Swami Achhuta Nand Ji from Uttar Pradesh, Baba Ghasi Das Ji from Madhya Pradesh, Sri Narayana Guru from Kerala raised a consistent campaign for the prevalence of social justice in the Indian society. Babu Mangu Ram Muggowalia presented a number of resolutions to the British Government for the removal of untouchability and special provisions for the inclusion of socially excluded sections of the society in the public realm of power and social domain.

Babu Mangu Ram Muggowalia joined hands with Bodhisattva Baba Saheb Dr. Bhimrao Ramji Ambedkar in his struggle for equal rights for the socially excluded people of India. When Baba Saheb Dr. Ambedkar spreaded its movement into the political agile lands of Punjab with the formation of Punjab chapter of Scheduled Castes Federation, there was a tremendous response from the grassroots. That was precisely the contributions of Ad Dharm movement which laid the foundation stone of social justice campaign in the state in the mid 1920s. But the irony of the matter is that even after more than six decades of India’s independence, Dalits in the country are still subjected to various types of atrocities and social discriminations. Though the Indian state, while making the optimum use of various anti untouchability clauses of the constitution, is doing its best to bridle the monster of caste, but still is more needed to be done at the social level where the people should come forward to internalize the values of liberty, equality and fraternity in order to realize the true sense of democracy and social justice.
(Posted on www.ambedkartimes.com August 15, 2012 )

 
| Home | About Us | Contact Us | Community Activities | News | Photo Gallery | ArticlesCulture | Media | Literature |
| Dr. Ambedkar | Kanshi Ram | Babu Mangoo Ram | Ad-Dharm | The Gurus | Lord Buddha | Letter Box | Great Personalities |