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QUESTION: So you are propagating violence.
KANSHI RAM: I am propagating strength. To curb violence, I must have strength .Other than me, for instance nobody can crush the Shiv Sena. Any time I come to Maharashtra, I will finish them .The violence of Shiv Sena will end.
QUESTION: - How will you do that?
KANSHI RAM: - Who are the members of the Shiv Sena who burn and destroy? They are four castes: 1. Agari 2. Bhandari 3. Koli 4. Chamar. They are Scheduled Castes, Scheduled Tribes and most backward communities. As soon as I touch the Maharashtra, these people will instantly come with me.
QUESTION: - What makes you think that the BSP will not end up like the RPI? Bargaining for power with the ruling party.
KANSHI RAM: - The RPI never bargained. It was begging. It never reached the status of bargaining .I remember in 1971, the party struck an electoral alliance with the Congress to contest 521 seats .The Congress contested 520 seats, the RPI contested one seat. I love the RPI, but I hate being compared to it. It is like a cheap prostitute available at a pittance. As long as I am alive, this will not happen to the BSP. We want change .We don’t want alliances with the forces of status quo. If a government cannot be formed without our co-operation, then we will have our own conditions, for change. We want fundamental and structural changes, not cosmetic ones.
QUESTION: - There are rumours that you met Hazi Mastan Mirza at Gonda last November to solicit funds.
KANSHI RAM: - I have never met him anywhere. I have only seen his photograph .He may be paying other people, but not us. In fact he is being used against us. If anybody can prove that I have ever met him, I am prepared to face the highest punishment .Moreover, how much money Hazi Mastan can have? He is a very small man compared to me, as far as funds are concerned. If I only have funds like Hazi Mastan, how can I beat the Congress and other parties? How many crores can he give us?
QUESTION: - THERE IS SOME MYSTREY ABOUT THE SOURCES OF YOUR FUNDS.
KANSHI RAM: - My funds come from various sources which will not dry up. My funds come from those people who produce wealth. The Bahujan Samaj produces wealth. I get my money from them. Lakhs of my people spend crores going to festivals like the Kumbh Mela to improve their next birth. I tell them that Kanshi Ram does not know anything about the next life. But he is an expert in the present life.
Those interested in improving their next life , I tell them , must go to the Brahmins on the banks of the Ganga .Those interested in improving their present life must come to me . So they throng to my meetings.
QUESTION: - There is talk of your being sponsored by the CIA.
KANSHI RAM: - For so many years this government has been clapping about it. It distributed lakhs of pamphlets about this in Bijnore. But the result was that people became furious and could not be purchased. Babu Ji tried to purchase votes at Rs. 1000 each .But even those who used to be purchased at Rs.10 turned him down. And if I am a CIA man, why hasn’t this government taken any action against me? That shows it is a hijra (eunuch) government.
QUESTION: - They say you spent a lot of money on the Lucknow rally.
KANSHI RAM: -Rs. 22 lakhs were spent on hiring the buses alone .But I am angry. It should have been Rs. 22 crores .A time will come when people should spend Rs. 22 crores on my call .I don’t feel any dearth of money. If money is coming from a treasury, it will be extinguished. I am getting money from a perennial source of funds. I need only one crore rupees to win all the 542 parliamentary seats. One day, voters will queue up to pay money to Kanshi Ram. The next day, they will que up to vote for Kanshi Ram.
QUESTION: - Some of your party men have broken away from you.
KANSHI RAM: - You cannot keep all the people together. Some people may get tired. Some people may be purchased. Some may become frightened. This will be a permanent feature. It will not demoralise us. I have created a method where in a given time if 10 people go away , we will produce 110 people of the same caliber .Whom we dropped as deadwood , others are trying to pick up and burn a fire .They are trying to use them against us.
QUESTION: - You reiterate that you have never taken funds from a foreign source.
KANSHI RAM: - When I went to England two years ago, some people - there are seven lakh Chamars there - offered me funds. I decided not to take the money, though Indira Gandhi, Rajiv Gandhi and Buta Singh had taken money from the same source - the Guru Ravidass Gurdwara in Birmingham. They had given to Babu Ji also .I was the only person who didn’t accept.
QUESTION: - What Kind of change are you looking for?
KANSHI RAM: - I don’t want temporary changes. I am not prepared to attain what I cannot sustain .Let us attain whatever we can, but it must be retained and retained only by permanent change.
QUESTION: - And when do you intend to contest elections?
KANSHI RAM: - I will stand when there are 100 constituencies in India where I can get a walk over.
QUESTION: - How long will that take?
KANSHI RAM: - Two years at the most.
SENT BY C. L. CHUMBER (email@example.com )
Photos & captions by Mr. C. L. Chumber
1. SHAHID-E-AZAM SAHIB KANSHI RAM AT BABA MANGU RAM MUGGOWALIA`S SMADHI STHAL AT GARH SHANKAR (PUNJAB) BEING HONOURED BY BABA MUGGOWALA`S SONS M/S LAXMI CHAND (NOW IN CANADA) , LATE CHATARSAIN P . C. S. AND S.R. SAHUNGRA M.L.A. (BSP) FROM GARH SHANKAR IN A FUNCTION IN 1998 AD.
4 .SAHIB KANSHI RAM IN RED TURBAN DELIVERING SPEECH IN A RALLY ON HIS BIRTH DAY( BAHUJAN DAY ) 0N 15TH MARCH , 2001 AT LUDHIANA (PUNJAB) . Ms MAYAWATI, BAHUJAN MATA BISHAN KAUR, C. L. CHUMBER, HARBHAJAN LAKHA EX M.P., A . S. KARIMPURI EX M.L.A., M. S. MANHERHA, VIPAN KUMAR BAINS COUNCILOR AND GURDIAL CHAND SUNDA ARE SEEN IN PICTURE.
On 2nd November 2008, Shri Guru Ravidass Sabha of New York invited ODRF family to visit the Shri Guru Ravidass Gurudwara Sahib and celebrate the 2nd Death anniversary of Sahib Kanshi Ram Ji. It was a very good experience to meet our brothers and sisters from Panjab who are settled in USA. We decided to work together to spread the ideology of our great leader Baba Sahib Dr. B R Ambedkar.
Posted on November 16, 2008
ODRF 1ST Anniversary and Manyawar Kanshi Ram Ji International Award Ceremony was organized on 25th October, 2008 at Chateau Granieri, 2522 West main street, Jefferson Ville PA 19401. Dr. Sakya Mohan and Ms. Savitha Duraisamy compeering the event, the program began with the lighting of the lamp and paying tribute to Dr. Babasaheb Ambedkar, Dr. Martin Luther King Jr. and other revolutionist by Ms. Shushma Thevar, the president, Temp Solutions Inc., USA, and Rep. Thaddeus Kirkland, state representative,159th district in Pennsylvania. After the lighting of the lamp Ms. the ODRF cultural team Prafulla Kamble, Josephine, Dhammamitra Vikas, Pratibha Kamble and Pramanand Rangari chanted Buddha Vandana. Dr. Sakya Mohan welcomed the dignitaries and the participant and greeted the Dignitaries with a bunch of flowers. The programme was lit up with the presence of personalities like Mr. Joe Hoeffel, commissioner, Montgomery County, Rep. Thaddeus Kirkland, State representative, 159th district in Pennsylvania, Mr. Ron starr, Ms. Surabhi Garg, United States Indian political Action committee and representatives from various Indian and US Organizations and individuals.
Posted on November 10, 2008
In the modern context, Sahib Kanshi Ram’s name has become synonymous with Dalit empowerment. The complexion of Indian democracy significantly changed with his rise on the political horizon of India. Major Indian political parties were taken by surprise. The era of one-party rule ended paving a way for the coalition politics at the Center. He entered in politics like an ascetic by renouncing the comfort of hearth and home for writing a new chapter on making of the Indian Nation. Utter Pradesh Chief Minister Kumari Mayawati, his keen follower, created history by winning absolute majority in predominantly Hindu majority state of Utter Pradesh. A spate of pro-Dalit developments undergoing in Utter Pradesh would not have been otherwise possible for several decades. The day is not far when she may even occupy the seat of power in Delhi. A majority of Dalits are proud of Kanshi Ram and his protégé Kumari Mayawati for empowering them, but few experience alienation for not being allowed to participate in the celebratory moments of their patriarch’s vision.
According to a report published in Times of India on 10/19/2008 , Sadhanshu Kumar, a youth from Bhagalpur and an ardent follower of BSP icon Kanshi Ram has been singularly campaigning at Jantar Mantar in New Delhi for a CBI probe into his unnatural death. Nobody can miss the banner displaying, “Kanshi Ram Ne Di Sardari, Mayawati Ne Ki Gaddari” (Kanshi Ram put a crown on her, but she betrayed him.) Sadhanshu Kumar may be among very few who would try to belittle Mayawati’s remarkable history being the first woman of Dalit origin to command so much authority. Everyone knows that UP CM could jolt influential persons like Mrs. Sonia and Rahul Gandhi out of their smugness, sometimes just to demonstrate the sweep of her unquestionable power. Dedicated supporters of Kanshi Ram like Sadhanshu Kumar from Bihar are relatively very poor and non-entities in comparison to the immensurable strength of Utter Pradesh Chief Minister.
On Kanshi Ram’s second death anniversary, Kumari Mayawati announced 3000 crores development projects. One of the projects, “Dr. Shakuntala Mishra Handicapped University” has been named after BSP General Secretary, Satish Chandra Mishra’s mother. Mishra, a Brahmin is currently the undisputed king of Utter Pradesh CM’s strategies and policies. The naming of the Handicapped University after Mishra’s mother to memorialize Kanshi Ram’s death anniversary, appears to be a cruel reminder of Kanshi Ram’s 95 year old mother who died during a prolonged struggle to liberate her ailing son from Mayawati’s clutches. Critics say Mayawati used purposely Mishra’s mother to demoralize Kanshi Ram’s relatives who still allege that Mr. Ram was killed while in her captivity. The act of naming Handicapped University after her General Secretary’s mother, according to a Kanshi Ram’s supporter, is like rubbing salt in the festering wounds of his survivors.
A school teacher who had dreamed of becoming a civil servant at the most, Mayawati fantasized her life on the roller coaster when she met Kanshi Ram in 1980. Kanshi Ram’s matter-of- fact style captivated her. She could not get over what he had prophesied about her ‘being the ruler instead of being ruled.’ She started monopolizing him from the very first day of her meeting with him; and thought she would not only win him over to her side completely, but also not tolerate anyone sharing the special pride he had.
Mayawati recognized that Kanshi Ram had set a mission on a higher plane where wealth, marriage and family ties could not distract him. His vows about not marrying and amassing wealth during his BAMCEF days reflected the singularity of his purpose and extreme dedication to the cause of Dalit upliftment.
Mayawati figured out that Kanshi Ram’s detachment from worldly allures had created a void that he wanted to fill by empowering Dalits in the national politics. She set her eye on the empty space of his life and started filling it with her domineering presence. She presented herself as the agent of change that Kanshi Ram had most advertized. The aggressiveness she showed by venting her vitriol against Brahmins, Bania and Thakurs had convinced Kanshi Ram of her potential and eagerness to work for the party cause.
The experience of being three time chief minister of India’s most populous state during Kanshi Ram’s life time, Mayawati had carved her own independent line that ran contrary to her mentor’s beliefs. Some supporters feel Kanshi Ram’s resolve to remain unaffected by political corruption and relatives’ promotion was woefully reversed. She showed her tendency to amass unlimited wealth and got embroiled in Taj Corridor corruption case.
After 1998, Kanshi Ram decided not to contest any election for the public office.
He planned to improve the party functioning and make it more attached to the grassroots level. But by 2000, he realized that he had lost the command of the party to Mayawati’s new alliances and tremendous financial clout. As he had no wealth, no home, no friends, he experienced helplessness typically like millions of Dalits who end up in traps of Chankayan making. Since Mayawati increased her surveillance to monitor his movements and people he met with, Kanshi Ram apprehended a grave threat to his life. He allegedly gave hints of a conspiracy to his supporters. Before Kanshi Ram could wriggle out of the trap, he suffered the paralytic stroke making him completely at the mercy of Mayawati, an Amazonian figure in Dalit politics. Earlier, Kanshi Ram tried to spend more time in Punjab. Mayawati had vehemently disapproved of his new love for his family. According to a report, she even used a filthy language for his 93 year old mother. Mayawati now had resolved to demonize Kanshi Ram’s family, and she spared no effort to succeed in her mission. Consequently, all the aggressiveness that was reserved previously for Brahmins, Banias and Thakurs had shifted singularly against Ram’s family whom she considered as a threat to her fiefdom. She skillfully substituted slandering Brahmins in UP with vilifying his family in Punjab.
Kanshi Ram’s increasing interest in Punjab was ascribed to his remote fixation with his family. Mayawati needed a strategy to project his family, and the Sikh background as fundamentally opposed to the national interests. Such a scheme had a greater traction in it as it would help Kanshi Ram become harbinger of hopes for Dalits and Brahmins in UP. As the paralytic stroke affected the right side of his brain, it was strong reason to retire him compulsorily to the bed. Mayawati idolized him to an extent that he existed as an Icon of Dalit revolution, but had nothing to do with everyday politics. Kanshi Ram tragic withdrawal from active politics left a void. Circumspect Dalit leaders apprehend that Brahmins were looking for long to fill the void created by Ram’s absence.
In real politics, Kanshi Ram was immediately replaced by Satish Chander Mishra as the most dominant influence in Mayawati’s life. She said that Mishra helped her in difficult times when Kanshi Ram had a stroke and his family was instigated against her. The son of the former Chief Justice of Guwahati High Court, Satish Mishra as her legal counsel, bailed her out of Taj Corridor corruption case. Mayawati got Mishra elected to Rajya Sabha seat. She also appointed him general secretary of BSP. As soon as Mishra took the center stage, it is believed, a major shift in Ambedkar’s ideology took place.
According to a report, Satish Mishra travelled 22,000 Kilometer across about 70 districts of Utter Pradesh between July1, 2006 to Sept 2006. Earlier, he had convinced Mayawati that the iconic value of Kanshi Ram’s life could not be allowed to waste away by his family in Punjab. A few days before his death, Mishra had completed his tour of magnetizing Brahmins to the BSP fold. He now needed to manipulate media so that the family feud turns to BSP advantage. After Kanshi Ram’s death on October 9, 2006, a host of well coordinated strategies were seen in operation.
Since Delhi High Court unexpectedly rejected the plea of Kanshi Ram’s family for the post-mortem of the body, his brother and sister became mute spectators to what followed at the funeral rites. The manner of hurriedly disposing of Kanshi Ram’s body aroused some people’s suspicion. The body was supposed to be for the public view for about two hours, but it reached one hour late leaving hardly any time for his supporters to have the last look. The funeral was advanced from 3PM to 2 PM. The cremation was carried out hurriedly according to Buddhists rites. Kanshi Ram’s family had neither any leader nor any court on their side. The funeral pyre was lit by Mayawati herself in the presence of the BSP founder’s brother and sisters. The last severe blow came with the announcement that his ashes would be the exclusive property of the party.
Satish Mishra next planned strategies to cash on the sympathy wave in ensuing 2007 elections. On October 17, 2006, Mayawati took Kanshi Ram’s ashes in an urn to Lucknow. It took six hours from Lucknow Airport to Ambedkar Bhawan where she made one hour speech to several hundred thousand people emphasizing that she was the sole inheritor of his political legacy. She appealed to voters to honor Sahib Kanshi Ram by electing her with absolute majority. Voters indeed surprised pollsters by giving Mayawati absolute majority in the Vidhan Sabha. On the eve of his two death anniversaries, many development projects were announced, but the question still remains, “Is Mayawati, the sole inheritor of what Kanshi Ram’s symbolized in his life?” If she is, she will definitely give a program for social emancipation of Dalits in accordance with the ideology of Kanshi Ram and Ambedkar.
Kanshi Ram said that once Dalits ‘capture power, social emancipation would follow keeping in line with most progressive political philosophy and ideology.’ In the next Parliamentary elections, Mayawati maybe a strong candidate for Prime Ministerial berth; if she gets the coveted post, she will fulfill the prophecy of her mentor. The question of ‘social emancipation’ as it is more complex and subtle, will require entirely a different strategy. Dalits have to be extricated from the swamp of ‘inferiority complex’ on the one hand and their self-esteem has to be attached with power structures of the social domain on the other. Social emancipation is more akin to personal growth of character and conviction. It has a fundamental difference with the Varna system which seeks to empower through exclusion. Social emancipation takes guidance from spiritual stock that promotes inclusiveness and bipartisanship even with rivals. Kanshi Ram’s siblings in such circumstances maybe partners with Mayawati for a new era of pride and glory
BSP founder Sahib Kanshi Ram was an alumnus of Government College Ropar where the writer once worked as a teacher. firstname.lastname@example.org
I will never get married, I will never acquire any property, I will never visit my home, I will devote and dedicate the rest of my life to achieve the goals of Phule -Ambedkar movement"
These pledges remind the work of Manyawar Kanshi Ram Sahib who is remembered in the history of India as a True leader of Bahujan Samaj . The journey of Manyawar Kanshi Ram Saheb and his movement of socio-cultural revolution and economic emancipation of Bahujan Samaj started way back in 1964. Kanshi Ram, the eldest son of Mr. Hari Singh, resident of Khawas Pur village of Punjab 's Roper district, was born on 15 th March, 1934 , in a Sikh family belonging to the Ramdassia Community. He completed B.Sc. and joined as an assistant Scientist in DRDO in Kirki Pune Maharashtra in 1957 where he was exposed to the bad breath of Hindu social order i.e. atrocious caste system. In the ordinance factory, where Kanshi Ram was working, the management cancelled the holidays of Dr. Babasaheb Ambedkar Jayanti and Buddha Jayanti and instead granted Tilak Jayanti holiday and an additional holiday during Diwali festival. As a reaction to this, not the Ambedkarites from Maharashtra but a Scheduled Caste Mr. Dina Bhana, from Rajasthan, protested against the cancellation of these two holidays. Dina Bhana's protest resulted in his suspension. By this atrocious act, agitated Kanshi Ram fought the legal battle for Dina Bhana.
As a result, not only was Dina Bhana reinstated but the holidays were also restored. The unjust and casteist act on the part of management resulted in a new awakening in Kanshi Ram, as he did not properly realize the casteist divisions in his youth in Punjab . Thereafter Kanshi Ram studied the literature of Dr. Babasaheb Ambedkar, the biggest destroyer of Brahmanism after Buddha, Jyotiba Phule and Periyar. Kanshi Ram Ji read "Annihilation of Castes" three times in one night which created not only an impact on Kanshi Ram, but shaped his thinking and future course of actions. Beside Dr. Ambedkar's writings, Mr. Kanshi Ram found the path of further movement in Dr. Ambedkar's plan for political action. Manyawar Kanshi Ram Ji quit the job in 1964 and decided that he will never marry and devote his life for social transformation.
On 24 th September 1944 , at Madras , Dr. Babasaheb declared the political goal of his struggle. Dr Ambedkar said, "Understand our ultimate goal. Our ultimate goal is to become the rulers of this country. Write this goal on the walls of your houses so that you will never forget. Our struggle is not for the few jobs and concessions but we have a larger goal to achieve. That goal is to become the rulers of the land." On 4 th October, 1945 , in the Working Committee meeting of All India Scheduled Castes Federation again he elaborately stressed on the political power and said , "Politics should be the life-blood of the Scheduled Castes." Since politics of Congress party, the mouthpiece of the dominant castes was detrimental to the very existence and interests of backward class people, Babasaheb tried to form a broad – base movement of all the victims of Brahmanism.
In this context, addressing the 5 th convention of Uttar Pradesh Scheduled Castes Federation on 25 th April, 1948 , Dr Ambedkar said, "The scheduled Castes and the backward classes form the majority of the population of this country. There is no reason why they should not rule this country. All that is necessary is to organize for the purpose of capturing political power which is your own because of adult suffrage. People do not seem to buck up courage because they are overwhelmed by the belief that the Congress Government is there forever. I said this is a wrong impression. In a popular democracy no Government is permanent and not even the government established by the two of the tallest Congressmen, Pundit Nehru and Sardar Patel. If you organize you can even capture that Government." In the same speech Dr. Ambedkar warned the Backward Classes by saying that; they had suffered because of their political aloofness. They must forge a united front in order to wrest political power from the higher classes because political power is the key to all social progress. He also warned that the SCs cannot capture political power by joining the Congress and if they do that it will only increase the strength of their enemies.
On 18 th March, 1956 in a public meeting at Ram Leela ground, Agra , he said that the highly qualified people belonging to SCs have betrayed us. They are occupying the key posts in government and doing nothing for their poor, oppressed brothers and sisters.
It was a great loss for the movement when Dr. Babasaheb unexpectedly died on 6 th December, 1956 .
After the death of DR Ambedkar, the Republican Party of India (R P I) as visualized by Dr. Ambedkar was formed on 3 rd October, 1957 . But from 1958 the party began to split up under various leaders. The biggest set-back to the party was that, it became a party of Maharashtra and the Mahars (later converted to Buddhism after 1956) and the other sub-castes remained the supporters of Congress and others. The clash of personalities and personal political ambitions took the caravan in a reverse direction rather taking ahead.
Manyawar Kanshi Ram Ji noticed the dynamism of Dr Ambedkar's movement. He started working with Republican Party of India. After near about eight years of working with Republican Party of India, he became disillusioned with its functioning. His dream of Ambedkarite movement was completely shattered when Dadasaheb Gaikwad joined the hands with Mohan Dhariya from Congress for a petty one Lok-Sabha reserved seat and few lakh rupees. He observed that supporters of RPI were celebrating the pact of RPI and Congress where RPI got just one seat and rest of seats were given to Congress. This event was the beginning of his dissociation from Republican Party.
Manyawar Kanshi Ram Ji decided that he will develop a society which will work to spread the thoughts of Dr Ambedkar and other social reformers and will never sell themselves for a small gain. He independently started organizing the employees of Scheduled castes, Scheduled Tribes and Backward Classes mainly from Pune, Bombay , Nasik , Nagpur and Delhi .
He traveled all over the India along with his few activists to know why Caravan of Dr Ambedkar was brought back rather than taking ahead. During these days he never bothered about his health, food, transport and worked tirelessly to awaken the educated employees. Organization of employees of Backward Class and Religious Minorities, after doing a necessary preparatory work within a period of five years decided to float an organisation in 1973. As a result of it, and as per the vision of Dr. Ambedkar, Kanshi Ramji’s started his first organization on 6 th December 1978 in Delhi , called as BAMCEF. Subsequently, he formed Buddhist Research Center (BRC), DS-4 and BSP.
Kanshi Ramji decided to take the Caravan of Dr Ambedkar ahead and he considers it as his responsibility to fulfill the same. Then he started working among educated employees and awakens them to work for the upliftment of the downtrodden. In this process he was successful to a large extent in awakening, realizing and transforming the expectations of Dr Ambedkar from educated class. After the necessary ground work and positive response from some employees in Poona , Nagpur , Delhi and other places Kanshi Ramji decided to launch an organization for pay-back to society. Thus, the idea of BAMCEF was conceived on 6 th December, 1973 . After ceaseless field work throughout the country for near about five years the birth of BAMCEF took place on the lawn of Boat Club in New Delhi , on 6 th December 1978 . During this time, he conducted several cadre camps, meetings, seminars in different parts of the country to awaken the employees. The basic aim of BAMCEF was to develop genuine and capable leadership among the oppressed. Basically it has been the organization aimed to build up the non-political roots for the success of Dr. Ambedkar's political vision and action. BAMCEF's typical feature was that it was an organization of the employees, by the employees but not for the welfare of the employees. The first concept given by Kanshi Ram Ji was “people who should succeed politically must have strong non-political roots"
He witnessed the failure of Ambedkarite movement in Maharashtra ,
Kanshi Ramji had realized that the people whose non-political roots were not strong were bound to fail politically. They can have their political party, but they cannot succeed politically. Therefore, in order to strengthen the non-political roots of backward class people, he began BAMCEF experiment and spent 10-11 years in organizing the educated employees of SC/ST/OBCs and Minorities, who were benefited by the policy of reservation. BAMCEF created a new missionary political conscience among the backward caste educated employees and also established a national network for further Kanshi Ram's movement.
Kanshi Ram Ji did not project himself a leader but worked silently as organizer and hence he did not mind to invite Ram Vilas Paswan, Karpoori Thakur to address 3 rd National Convention of BAMCEF which was held at Chandigarh on 14 th -18 th October 1983 .
After spending 20 yrs of his young age Kanshi Ramji realized that merely organizing employees would not be enough to fulfill the dreams of Dr Ambedkar. Unless they get power and cannot become rulers. Therefore he created another concept, i.e . 'Power will be the product of struggle'. He realized that Employees cannot do struggle hence he stared DS-4 Dalit Shoshit Samaj Sangharsh Samiti. According to him, "not that our people were not struggling. They were struggling, but not for themselves. They were not struggling for their own cause. They were and are struggling for somebody else as stooges. Because we are passing through the Chamcha Age, the era of stooges, and as stooges we are struggling."
Kanshi Ram in his historical book, "THE CHAMCHA AGE", (an Era of the Stooges) published on 24 th September, 1982 , on the occasion of 50 th anniversary of the Poona –Pact, has vividly exclusively dealt with the disadvantages of the Chamcha Age.
A) Caste and Community-wise Chamchas. 1 ) The scheduled Castes – Reluctant Chamchas. 2) The Scheduled Tribes – Initiated Chamchas 3) The Other Backward Castes – aspiring Chamchas 4) The Minorities – Helpless Chamchas. B) Party – Wise Chamchas. C) Ignorant Chamchas. D) Enlightened Chamchas or Ambedkarite Chamchas E) Chamchas of the Chamchas. F) Chamchas Abroad.
It will be apt to say that, Kanshi Ram has been the only leader who has understood the damage caused by the Poona Pact and applied the necessary measures as it was expected by Dr. Babasaheb. His only book deals with the Chamcha Age phenomenon in detail.
Kanshi Ram has been very crystal clear in understanding the Poona Pact and therefore he said, "Babasaheb Ambedkar wanted to take the downtrodden people from Dark Age to bright age. But Gandhi intervened in this process of change. Hence we entered into a different age then onwards, which I have named as the age of Chamchas-the Chamcha Age-the era of stooges".
Thus, from the day of launching D -S4, an agitational and awakening wing of BAMCEF, till the formation of Bahujan Samaj Party, on 14 th April, 1984 , Kanshi Ram conducted several experiments of social action countrywide successfully. The programmes created sufficient awareness in the Bahujan Samaj about their socio – political, economic and cultural status. Hence, D-S4 proved as a milestone preparation for the long battle of political action, social transformation and economic emancipation.
Up to 1976, Kanshi Ram, being in Pune – the center of Maharashtra witnessed the down-fall of Ambedkarite movement. In his scientific analysis of the Chamcha Age, he has focused on the fall of Ambedkarism from the first general election i.e. 1951 till 1980. By 1971 alliance between R P I and Congress, his all hopes of Ambedkarite movement dashed into dustbin. Therefore, following the advice of Dr. Ambedkar i.e. 'political power is the key to all social progress,' he felt absolutely essential for the members of all oppressed and exploited communities to prepare themselves for agitational and political action.
Most of the politicians, Researchers failed to understand the vision of Kanshi Ram Ji and hence could not understand the Role of BSP in Indian Democracy. Today in India there are 7 national political parties which are lead by so called upper caste Hindus. They control all the affairs of their parties to establish the rule of Hindu upper castes and exploit the 85% Bahujan Samaj.
Manyawar Kanshi Ram Ji refined the rules of Indian politics. He developed a concept that the unstable government at center is beneficial for Bahujan Samaj as you can derive maximum advantages to deprived sections. Therefore he used say frequently," I want Mazboor (weak) government at centre and not Majboot (strong) till we reach to the Centre". Kanshi Ram Ji articulated positively the Bahujan ideology from Buddha to Ambedkar. Kanshi Ram Ji always acknowledged the contribution of Ex-Mahars now Buddhists for supporting Dr Ambedkar in his war against Manuvadi system. He said," I have learnt two things from them one how to learn the movement I leant from Dr Ambedkar and second how not to run the movement from his followers in Maharashtra ."
Manyawar consistently led his movement for almost 38 yrs from 1965-2003 till his illness. Bahan Mayawati has taken up the unfulfilled dream of Manyawar Kanshi Ram Ji and proved to be the successor of Kanshi Ram ji’s sociopolitical struggle when she became CM of UP 4 th time with an absolute majority in may 2007.
"Jai Bhim Ka Nara Gunjega Duniya Ke Kone Kone me"
Posted on October 30, 2008
Ambedkartimes.com pays tribute to The Great Sahib Kanshi Ram on his second death anniversary
Sahib Kanshi Ram 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 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 Kanshi Ram was suspended. His fault was that he protested against
the decision of ERDL management for the cancellation of holidays for
Ambedkar and Buddha Jayantis and their replacement by the Tilak Jayanti
and one additional holiday for Diwali. Sahib Kanshi Ram decided to
fight against such a caste ridden and dictatorial behaviour of the
management. The fighter in Kanshi Ram got the suspension orders of
Deena Bhan revoked and Ambedkar and Buddha Jayantis holidays were
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".
Ambedkartimes.com pays tribute to The Great Sahib Kanshi Ram on his second death anniversary.
Prem Kumar Chumber
MAYAWATI AND THE SECOND SOCIO-CULTURALREVOLUTION
RONKI RAM (DR.)
PANJAB UNIVERSITY CHANDIGARH (INDIA)
Mayawati, the BSP supremo, sworn in as 40th Chief Minister of Uttar Pradesh on May 13, 2007. This is the second socio-cultural revolution in the history of Uttar Pradesh where during the medieval Bhakti movement Guru Ravi Dass, an untouchable poet-saint of very high repute, convinced the Brahmins that it was not caste but ones deeds which are important. Brahmins and Rajput Kings prostrated before him and Ranis and Maharanis of the then rulers and the rulers themselves became his followers. It seems that history was repeating itself when Brahmins and Thakurs among others were touching the feet of BSP supremo Mayawati during the swearing-in ceremony of the new cabinet at Lucknow. Once again Mayawati has proved that hollow prestige based on birth when put on trial in the democratic court of social justice failed to stand any more. But proving that is much easier said than done.
Guru Ravi Dass fought a relentless battle against his tormentors who were adopting all fair and foul tactics to prevent him from entering into the mainstream of the social space. He unleashed a frontal attack on the long tradition of social oppression and untouchability. He took the battle right into the capital of the Brahmanical Social Order (BSO) and lay bare its fraudulent social structure. He employed Bhakti (loving devotion) as a method of protest against social exclusion. In his Bhakti he laid emphasis on compassion for all and absolute faith in God. His method was very daring and noble. He choose to challenge his tormentors by adopting the iconography of their dress code as a symbol of revolt which was not only highly objectionable but was equally deadly for a Shudra of his times. He rejected all forms of religious rituals and sectarian formalities. He challenged the tyranny of Brahmins and defied them by wearing Dhoti (cloth wrapped around the waist), Janeue (sacred thread) and Tilak (sacred red mark on forehead) that were forbidden for the untouchables. Though he attired himself like an upper caste, he did not hide his caste. He continued with his hereditary occupation of making/mending shoes. While adopting the prohibited dress and symbols of the upper castes, and at the same time sticking to his hereditary occupation he, probably, tried to show how lower castes could achieve their human rights without compromising with their separate Dalit identity. His Bhakti method of social protest reflected the democratic and egalitarian traits of his social philosophy. When challenged in their own estate and even in their own fiefdom of Bhakti, Brahmins had no option but to participate in a debate on the shastras thrown open by the Kashi Naresh (King). As Chandrabhan Prasad argues, “Ravidas’s genius found no match. The pandits turned pale, bending before the saint in recognition of his greatness. The saint rode the royal chariot through the lanes of Kashi, the King standing by his side. That was the Dalits’ first war of independence. Kashi was secured. The cow belt Brahmins never recovered from the shock, and were forced to reconcile to the Dalits’ cerebral superiority”.
History was repeated on May 13, 2007. The place was Lucknow, the current capital of power in UP. And the star of the battle was Mayawati. To be more precise this time the battle was not around the shastras but about the numbers in the game of electoral politics. To win in such a fierce modern battle is to prove ones metal. And more so when you have been fighting while sharing the chariot with the ones who were very recently sitting in your opposite camp. Mayawati did very well. She proved her metal and turned victorious. She has reinforced the ‘cerebral superiority’ of the Dalits once again. It is in this context that her grand success in the recently concluded assembly election in Uttar Pradesh can be considered as the second socio-cultural revolution in the heartland of the varnashram order. Mayawati has provided a single-party government after more than 16 years breaking the whirlpool of coalition politics in UP. In fact, Mayawati put an end to coalition politics and ushered into an era of "Dalit-Brahmin-Muslim-Thakur-Vaishya-Bhumihar-OBCs" sarvjan combined rule. This new form of "combined rule of sarvjan" under the leadership of the Dalits is certainly an advancement not only over the tight rope walk of the coalition system that India has been experiencing for the last many years, but also a new beginning of the coming of the marginalized into the center stage of power politics.
Mayawati's Dalit-Brahmin thesis and her emphasis on "sarv samaj" coupled with the social engineering formula would facilitate in laying down parameters for the mitigation of the gap between what Baba Sahib Dr. Ambedkar said "political equality and social and economic inequality" in India. In other words, this new system of ‘sarvjan combined rule’ would certainly help in deepening of the roots of democracy in India and inculcating positive feelings among the downtrodden that they too matter in this land where they were for centuries kept socially excluded, politically marginalized and economically deprived. Now they feel encouraged to come forward not to plead or ask for favors because they were neglected but because they are able to provide leadership to safely steer the ship to its destination. It was vividly clear from the oath taking ceremony dais where Smt. Mayawati was occupying the front seat followed by Pandit S.C. Mishra, general secretary of BSP. Is it not really a revolution in Brahmin dominated social set-up in India where they have agreed to not only sit behind Dalits but also to touch their feet? Imagine this even a few years before! Mayawati is absolutely right when she said that behind her great victory lays the philosophy of Phule, Naryana Guru, Periyar, Dr. B. R. Ambedkar, and Babu Kanshi Ram. In fact, it is she who tried to put this philosophy into action and translated it into reality.
Whether the Savarnas were falling at the feet of Mayawati out of gratitude or of political expediency is not the point. The real point is that by putting the Brahmins and Thakurs in line and commanding respect, Mayawati has been able to evaporate the Laxman Rekha of Varnashramdharma. She has set the ball of self-respect and dignity of the so-called Avarnas rolling. She has brought the Savarnas and Avarnas on a single platform, of course, led by her. What is even more important is that she achieved all this through democratic way without firing a single shot. And people of all sorts (read castes) stood by her in her battle against social repression and jungle rule. In fact, this is not in any case less than a social revolution. This revolution needs to be replicated in other parts of the country too, if India really wants to shine as a world power in near future. If India wants to march ahead, social exclusion has to be ended first. Untouchability is not a problem of the Shudras only; it is a number one problem of the entire Indian society. It needs to be tackle immediately. Baba Sahib Dr. B.R. Ambedkar sounded a grave warning on November 25, 1949 in the Constituent Assembly on the completion of the Draft Constitution: “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… We must remove this contradiction at the earliest possible moment or else those who suffer inequality will blow up the structure of political democracy which this Assembly has so labouriously built up”. Mayawati has fired the first shot. The struggle has to continue.
Posted on May 15th, 2007
Prem Kumar Chumber
Babu Kanshi Ram, the messiah of the downtrodden and an organic scholar, was born on 15 March 1934 in a Dalit family of Ramdassia community in Khawas Pur village of Ropar district in Punjab . He did his B.Sc in 1955-56 from Panjab University . And thereafter he joined the research cell of Kirki's Explosive Research and Development Laboratory (ERDL) at Pune in 1957. It was at this very place where he encountered a crucial situation when a fellow Scheduled Caste employee (Deena Bhan) was suspended by the management of the organisation for protesting against the discriminatory polices of the ERDL. Deena Bhan was raising his voice against the cancellation of holidays for Dr. Ambedkar and Lord Buddha Jayantis and being replaced with the Hindu festivals. When asked by his fellow colleagues what should be done now, Deena Bhan showed an exemplary courage by saying that the Job is my constitutional right and the Brahminical management could not deter me to oppose the sick Hindu system of caste and that was what Baba Sahib Dr. Ambedkar had taught us. This bold stand by a Dalit fourth class employee had touched the inner core of Babu Kanshi Ram Ji who immediately extended full support to Mr. Bhan and filed a case against the termination of his suspension. Sahib Kanshi Ram Ji paid initially Rs. 500/ for the legal case charges to the advocate. As a result, Bhan's suspension was annulled and holidays for the Jayantis of Lord Buddha and Baba Sahib Dr. Ambedkar were restored. This particular event changed the course of the subsequent life of Babu Kanshi Ram. He left his lucrative job and jumped into politics for the rest of his life for the cause of the community. His involvement was so intense that he decided to remain bachelor and also not to return home. He also wrote to his mother, Mata Bishan Kaur Ji, about his decision that he dedicated his entire life for the emancipation and empowerment of the downtrodden.
On 14 April 1965 Babu Kanshi Ram took the oath that “I will complete the unfinished mission of Baba Sahib Dr. B. R. Ambedkar. I will look after the welfare of my Samaj. I will spend each and every moment of my life for the cause of the Samaj". After that Baba Sahib never went to the office of ERDL. From 1965 to 1971 he meticulously spread the mission and message of Baba Sahib Dr. B. R. Ambedkar among the Dalits. In 1978 he launched his first organisation: All India Backward (SC, ST, OBC) and Minority Communities' Employees' Federation, popularly known as BAMCEF. Three years later, Sahib Kanshi Ram Ji founded another organisation: DS-4 (Dalit Shoshit Samaj Sangharsh Samiti). And on 14 April 1984 , Babu Ji announced the formation of the Bahujan Samaj Party. In 1996 Sahib Kanshi Ram Ji elected to the Lok Sabha from the Hoshiarpur constituency, from where 50 years ago Great Ghadri Baba Babu Mangoo Ram Mugowalia founder of the Ad Dharm Movement had been returned to the Punjab assembly in 1946. Interestingly, it was at Hoshiarpur, the stronghold of Ad Dharm, that the BSP celebrated the 75th year of the Ad Dharm movement on 18 February 2001 . On this occasion Sahib Kanshi Ram Ji exhorted the Bahujan Samaj to follow the principles of the Ad Dharm movement of which the BSP has now become the torch-bearer. Km. Mayawati (Bahan Ji) took the struggle to great heights by repeatedly forming government in the heartland of Chaturvarna system. For her the next target is Delhi : the highest seat of political power in the country. Punjab , the birth place of Sahib Kanshi Ram Ji, which has been housing the largest (29 percent) proportion of Scheduled Castes in comparison to rest of the country must learn lesson from the UP experiment. This would be a true tribute to Sahib Kanshi Ram Ji.
Posted on www.ambedkartimes.com ( March 15, 2008 )
Congratulations to all on birth anniversary of Sahib Kanshi Ram Ji who was founder of Bahujan Samaj Party (BSP). An icon of depressed classes of India who walk and talk by making labour class of India a ruling class after giving them a dream which was fulfilled too during his age.
Posted on www.ambedkartimes.com ( March 17, 2008 )
Congratulations to all on birth anniversary of Sahib Shri Kanshi Ram Ji who was founder of Bahujan Samaj Party (BSP). Sahib Kanshi Ram Ji was the great leader of Mulnivases after Baba Sahib Dr. B. R. Ambedkar & Babu Mangu Ram Mugowalia.
“I will complete the unfinished mission of Baba Sahib Dr. B. R. Ambedkar. I will look after the welfare of my Samaj. I will spend each and every moment of my life for the cause of the Samaj” said Sahib Kanshi Ram Ji. He did his best to full fill the words which he said on April 14, 1965 . Once again, we congratulate to all on Sahib Kanshi Ram Ji's birth anniversary.
C. L. CHUMBER & FAMILY
Posted on www.ambedkartimes.com ( March 17, 2008 )
Prof. Gurnam Singh Mukatsar’s Visit to Vancouver By Jai Birdi
The recent visit to Vancouver by Professor Gurnam Singh Mukatsar has been inspiring and educational and his sessions on the teachings of Satguru Nam Dev, Satguru Ravidass, Satguru Kabir, Satguru Nanak, and Dr. Ambedkar proved to be eye opener for many. Mukatsar’s interpretations of the scriptures in the Ad Granth and the role played by these revolutionaries have left many with their renewed belief and faith in their teachings and philosophies of just and equal societies.
In recognition of the contributions Mukatsar have made to educate and organize against the Brahmanism and the brahmanization of the Sikhism over the past thirty years, Mukatsar was awarded with a Gold medal by Shri 108 Sant Sarwan Dass Charitable Trust with the support of Shri Guru Ravidass Sabha ( Vancouver ), Chetna Association of Canada, and the Indian Buddhist Society of ( Vancouver ). During his visit to the Guru Ravidass Community Center , Mukatsar did the honor of unveiling painting (by Shital Anmol) of Saheb Kanshi Ram which will remain enshrined at the Dr. Ambedkar Library in Burnaby . Mukatsar also did the honors of inaugurating the Maharishi Valmiki Jayanti, and the Punjabi school at the Dr. Ambedkar Library. While in Vancouver , Mukatsar visited Simon Fraser University and garlanded the Bust of Dr. Ambedkar. He also visited the City of Burnaby , met councilor Sav Dhaliwal and paid homage by seeing the Dr. Ambedkar photo enshrined at the deliberation room at the Burnaby City Hall . Mukatsar also attended several meetings and events hosted in his owner during his one week of stay in Vancouver .
Mukatsar was invited to Canada by the Shri Guru Ravidass Sabha of Ontario for the official opening of the Guru Ravidass Centre in Toronto . As a part of this tour, Mukatsar has delivered sessions at the Shri Guru Ravidass Centre in Calgary , Edmonton , Golden, Vernon , and Kelowna . His next stop is in Montreal . A farewell and appreciation tea reception was also hosted and organized by the Punjab Guardian Newspaper team in the honor of Mukatsar.
For further information on the upcoming programs in Toronto and Montreal , please contact Harmesh Sandhi at 416-669-5334 .
Posted on Nov. 1, 2007
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