Thursday, January 28, 2016

Can PM Narendra Modi really do the following for fulfilling Dr Ambedkar's wishes?

Ambedkarite Party of India - API
Can PM Narendra Modi really do the following for fulfilling Dr Ambedkar's wishes?
1.Enact an ANTI CASTE DISCRIMINATION LAW making "caste discrimination" a violation of Human Rights both in public and private institutions.
2.Amend SC/ST(POA)Act1989 to incorporate new type of caste atrocities in public and private institutions.
3. Affirmative Action Policy of Reservation in Private Sector, Judiciary, Armed forces and Scientific and Technical Posts. 4.Reservation in Promotion.
5.Land redistribution to the landless.
6.Equality Opportunity Measures in land, labour and capital markets .
7.Nationalisation of Temple property and allocating the same for education, health, housing, employment, social security and wealth to the deprived.
8.Ending the 50%black economy by redistributive taxation and expenditure.
Let the PM stop paying lip service and fooling the Bahujans. They don't wear black cap unlike him.

Vijay Mankar
National President,API

MURDER .... MURDER.... MURDER......

MURDER .... MURDER.... MURDER......
I would like to inform to all of my friends about ROHIT VEMULA's life.
Rohit Vemula, PHD SCHOLAR (President of AMBEDKARITE STUDENT ASSOC.) has neither done suicide nor thought to finish his own life. In fact he has been killed by AVBP's students by nylon rope and they hanged Rohit on the fan in his room and also kept suicide note with his body.
This is How & what are the logics and that are:
1) Watch carefully conversation between ROHIT & AVBP students just before ABVP killed ROHIT, how roudly they behaved with Rohit. And a dress code is also matching with his death body & vedio of communication with ABVP
2) If u see a photograph (plz refer vedio) of Rohit's death body, his both hand fingers are closed like when we make a hand punch where that should have been opened and also his tongue was not that much out of his mouth as it should have been.
In this matter When I consulted one of my friend Mahendra who is a photographer and done photography of many suicide cases with many policemens. And he mentioned to me and also it is a scientific logic that when a person hanged himself / herself then his / her hand fingers becomes loose always opened and tongue about 40% is coming out of mouth.
3) If u all see carefully, it has been shown that there is a blue cloth tied on the fan on which Rohit hanged himself but in actual u all will see that there are symbol of nylon rope around his neck. And this blue cloth has been tied by ABVP students after they killed Rohit...
4) ABVP student namely SUSHILKUMAR says that ROHIT VEMULA came with 30 to 40 students in his hostel room and they all beat him and they forcefully made Sushilkumar to write a EXCUSE LETTER against his complaint. 
Then question is (a) A person like ROHIT who is interested in riots / beating the innocent people, can he do suicide / can he finish his own life? (b) when Rohit can make a mop of 30 to 40 people, can he go in depression?
5) If ROHIT wanted to finish his life in depression then he would have been finished it when he has been restrigated from the university bcaz his restrigation was the main point of his depression as his economic background was not strong.
6) This is very Practicle that any person who has studied all Dr. B. R. Ambedkar's literature and following Ambedkars ideology in personal life, then he / she will never go for suicide instead of that he / she get ability to fight for their own & social problems till his / her natural or artificial death....
7) ROHIT was not a common student. He was a scholar and motivated himself by Dr. B. R. Ambedkar tackled all the the bad periods and reached upto his PHD which is a higher qualification (Expected by Dr. B. R. AMBEDKAR for depressed classes).
8) ROHIT was a SCIENCE & TECHNICAL SCIENCE PHD SCHOLAR who will not make any mistakes / erasing work in suicide note which is fake suicide note made by ABVP students.
9) Last but not least a Scholar running his life with the ideologies of Great people like GAUTAM BUDDHA, DR. B. R. AMBEDKAR, MATA RAMAI AMBEDKAR, MAHATMA JYOTIRAO PHULE, MATA SAVITRIAAI PHULE, SANT KABIR, PERIYAR SWAMI etc. Will never go for suicide and finish his life. In fact he / she will for own n for others....

Wednesday, January 27, 2016

RSS workers and students clash in Dharavi over Rohit Vemula suicide

RSS workers and students clash in Dharavi over Rohit Vemula suicide

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25 Jan, 2016, 0653 hrs IST, ET Bureau

Protest over the suicide of Vemula

MUMBAI: Around 15 Dalit students who were carrying out a march in Mumbai to protest against the suicide of Rohit Vemula were allegedly beaten up by RSS workers on Sunday evening. 

Around 250 to 300 Dalit students under the banner of Justice for Rohit Joint Action Committee were carrying out a procession through Dharavi on Sunday when RSS activists allegedly beat them up. 

One of the activists who only gave her first name Harshali claimed that the procession was about to wind down when the attack happened. " We were just 10 minutes from where we were to end our procession however as soon as our procession neared the RSS shakha, we found a group of 12 to 15 waiting for us lathis and rods. Once they saw us they began attacking us. "said Vaishali. 

Vaishali claimed that around 10 to 15 students received injuries in the assault. She alleged that BJP's Ministers like Education Minister Vinod Tawde and Local Mla Tamil Selva were pressurizing the cops not to register a case against the RSS workers under the atrocity act. Angry over the police not registering a case under the Atrocity act, the Dalit students tried to stage a dharna. While Tawde was no available for comment, Selvan when contacted denied that he had pressurized the police. 

" I did go to the police station but I simply spoke to the DCP to register a case as per law on whoever is involved. You can check with the DCP on what I have said. I barely stayed in the police station for 15 minutes." Said Selvan. 

According to Selvan it would be wrong to claim that the Dalit students were assaulted by RSS workers. " It was actually a clash, the students had gone below the RSS shakha and were raising slogans against the RSS and Prime Minister Narendra Modi. The RSS cadres then got down the building and argument ensued which culminated in to a fight." 

According to the BJP MLA, even the RSS workers were injured in the fight. " Two of the RSS cadres have suffered deep injuries on their head in the clash and are admitted at the Sion hospital."said Selvan. 

Senior police officials were not available for comment however later in the day a case was being filed under the Atrocity act against the RSS workers. However there was no confirmation for the same.

Tuesday, January 26, 2016

Dr. B. R. Ambedkar on Republic Day

बाबा साहेब अम्बेडकर का प्रथम
गणतंत्र दिवस का भासण!!
ंंंंंंंंंंंंंंंंंं
Dr. B. R. Ambedkar on Republic Day
(26th January)
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."
"There is no nation of Indians in the
real sense of the world, it is yet to be
created. In believing we are a nation,
we are cherishing a great delusion.
How can people divided into thousand
of castes be a nation? The sooner we
realise that we are not yet a nation, in
a social and psychological sense of
the world, the better for us."
"Independence is no doubt a matter
of joy. But let us not forget that this
independence has thrown on us
greater responsibilities. By
independence, we have lost the
excuse of blaming the British for
anything going wrong. If hereafter
things go wrong, we will have nobody
to blame except ourselves. There is a
greater danger of things going wrong.
Times are fast changing,"
"Our object in framing the
Constitution is rally two-fold: (1) To
lay down the form of political
democracy, and (2) To lay down that
our ideal is economic democracy and
also to prescribe that every
Government whatever is in power
shall strive to bring about economic
democracy. The directive principles
have a great value, for they lay down
that our ideal is economic democracy.

An idea needs propagation as much as a plant needs watering - Dr Bhimrao Ambedkar

[19/01 3:29 pm] Fghh Ggd: "An idea needs propagation as much as a plant needs watering."Bhimrao Ambedkar (1891–1956)Founding Father, modern IndiaMA 1915, PhD 1927LLD 1952 (hon.)Ambedkar was a leader in the struggle for Indian independence, the architect of the new nation's constitution, and the champion of civil rights for the 60 million members of the "untouchable" caste, to which he belonged. He spoke and wrote ceaselessly on behalf of "untouchables," but his passion for justice was broad: in 1950 he resigned from his position as the country's first minister of lawwhen Nehru's cabinet refused to pass the Women's Rights Bill. Ambedkar was committed to maintaining his independence, and many of the positions he staked out in a long and complex relationship with Gandhi—on the future of Hinduism, for example—remain central to debate within Indian society.Ambedkar received a scholarship to Columbia from the Maharajah of Baroda. He earned his MA in 1915 and then obtained a DSc at the London School of Economics before being awarded his Columbia PhD in 1927. In 1952, Columbia presented him with an honorary doctorate for his service as "a great social reformerand a valiant upholder of human rights." In 1995, a bronze bust of Ambedkar was donated to Lehman Library by the Federation of Ambedkarite and Buddhist Organizations of the United Kingdom.At Columbia, Ambedkar studied under John Dewey, who inspired many of his ideas about equality and social justice. Ambedkar later recounted that at Columbia he experienced social equality for the first time. "The best friends I have had in my life," he told theNew York Timesin 1930, "were some of my classmates at Columbia and my great professors, John Dewey, JamesShotwell, Edwin Seligman, and JamesHarvey Robinson."Revised in January 2004 with help from Professor Sukhadeo Thorat of Jawharlal Nehru University and the Indian Institute of Dalit Studies, New Delhi.
[19/01 3:29 pm] Fghh Ggd: From TR AZAD

OURS IS A BATTLE FOR FREEDOM,OURS IS A BATTLE NOT JUST FOR ECONOMICAL GAINS AND POLITICAL POWER,OURS IS A BATTLE FOR RECLAMATION OF HUMAN PERSONALITY WHICH HAS BEEN SUPPRESSED AND MUTILATED BY THE HINDU SOCIAL ORDER AND CONTINUE TO BE SUPPRESSED AND MUTILATED

DR.BABASAHEB .AMBEDKAR"OURS IS A BATTLE FOR FREEDOM,OURS IS A BATTLE NOT JUST FOR ECONOMICAL GAINS AND POLITICAL POWER,OURS IS A BATTLE FOR RECLAMATION OF HUMAN PERSONALITY WHICH HAS BEEN SUPPRESSED AND MUTILATED BY THE HINDU SOCIAL ORDER AND CONTINUE TO BE SUPPRESSED AND MUTILATED"---DR.BR.AMBEDKARThursday, November 4, 2010EDUCATE, AGITATE AND ORGANISE...Educate,Organise and Agitate is the most misquoted slogan of Baba Sahib Dr Ambedkar. Its true version is: Educate Agitate and Organise. Baba Sahib uttered these precious words at the end ofhis historic speech delivered at theAll-India Depressed Classes Conference(July 18-19, 1942 at Nagpur), convened to create an All-India organization with distinct aims and purposes in co-operationwith all the inter-provincial forces. It was at this very conference that a declaration was made about the formation of theAll-India Scheduled Castes Federation.Below are given the exact words ofthe concluding part of this historicspeech of Baba Sahib, as cited in his 'fascinating biography' authored by Dhananjay Keer:"My final words of advice to you are educate, agitate and organize; have faith in yourself. With justice on our side, I do not see how we can lose our battle. The battle to me is a matter of joy. The battle is in the fullest sense spiritual. There is nothing material or social in it. For ours is a battle, not for wealth or for power. It is a battle for freedom. It is a battle for the reclamation of human personality"(Bombay: Popular Prakashan, 3rd ed. 1971, p: 351, emphasis added).Baba Sahib' struggle for the uplift of the socially excluded was precisely spiritual in the sense thatit intends to restore their lost dignity and make them equal with all the other sections of the rest of the society. For that the method hechooses was democratic-constitutional. Being educated in the oldest democracies in the world, Dr. Ambedkar imbibed the true spirit of democracy and constitutionalism. He wanted his fellow –beings and his countrymen to follow democratic ways for the peaceful resolution ofall one problems including the most fatal one – the Untouchability.In his democratic scheme of conflict resolution, education figures at the very beginning of thesocial struggle. Hence "educate" comes first in his three stepped slogan ofeducate, agitate and organise. By education Baba Sahibdid not mean merely certificates and degrees. For him to educate means to become aware of ones real life conditions; to be conscious of ones surroundings; to raise objection to the inhuman existence in the society; and to askfor change for the better. "Tell the slaves he is a slave and he will revolt", that is the real meaning of education.It is such education that will stir agitation within, leading to what Baba Sahib called "agitate". To "agitate" does not mean to organise guerrilla warfare, to do murda bad – murda bab. On the contrary, it means to become aware about ones social conditions and to seek viable steps for the eradications of the causes of the problems. Baba Sahib told us that only real and true education could only make usto "agitate".And it is this agitation, which is within, that would ultimately help us to "organize". The true example of which is Baba Sahib himself, who after obtaining critical and rational sense through his education felt toofan within and consequently organised three political parties (Independent Labour Party, Scheduled Caste Federation and Republican Party ofIndia) to secure Dalit human rights.Thus the real sequence of the slogan is:Educate, Agitate and Organise.
CONTRIBUTED BY 
TR AZAD (CHAMMAR)

Letter to University of hyderabad Government of India Open Letter to the Vice Chancellor of the University of Hyderabad.

रोहित वेमुला के मामले पर अमेरिका, इंग्लैण्ड, जर्मनी व इटली के विभिन्न विश्वविद्यालयों के 197 प्रोफेसरों का खुला पत्र.
Letter to
University of hyderabad
Government of India
Open Letter to the Vice Chancellor of the University of Hyderabad.
 
Supporters
We of the global scholarly community make an urgent appeal that justice be done in the most recent case of caste discrimination in Indian higher education, that of the University of Hyderabad's prejudicial suspension of five young Dalit men pursuing PhDs. It was ordered under political pressure, without even allowing the young men in question to speak in their own defense.  It directly contravened an earlier decision made by the University administration itself, which had exonerated them of any charges of wrongdoing—charges which had been trumped up by political rivals opposed to the activism of these young men.
This prejudice has now exacted a terrible price.  One of the five, a scholar of great promise, Rohith Vemula, committed suicide on January 17. Unable to bear the despair of having his one chance at a future snatched from him, of his value being reduced, in his own eloquent parting words, to nothing but "a vote" and "an immediate identity," he took his own life (see https://www.sabrangindia.in/article/letter-should-shake-our-world-dalit-scholar-suicide-triggers-outrage ).  As scholars we know that individual actions are never just that.  This suicide is not an individual act.  It is the failure of higher educational institutions in democratic India to meet their most basic obligation: to foster the intellectual and personal growth of India's most vulnerable young people.  Instead, Rohith now joins a long list of victims of prejudice at premier institutions in the country, where pervasive discrimination drives so many Dalit students to depression and suicide, when not simply forcing them to quietly drop out.
As international scholars of South Asia, we ask the authorities at the University of Hyderabad to immediately reinstate Mr. Vemula's four peers, to provide support to his family, and to launch a police investigation into his passing.  But that is not enough.  The University of Hyderabad must ensure not only that justice be done now, but that further injustice be rigorously prevented.  It is vital to the life of any academic institution to actively nurture students exactly like Rohith, whose contribution to civic life and healthy political debate made the university the place of learning and personal transformation it should be. Measures must be implemented to ensure that such students are supported and allowed to thrive when they enter what is all too often the hostile, casteist environment of higher education in India.   A university where students turn away from life with the regularity they have at the University of Hyderabad requires urgent and massive rehauling.  
The involvement of political leaders in buttressing caste discrimination in Indian universities, and the double standards applied by university administrations to anti-caste student activity, directly contribute to the negative reputation India is earning among scholars worldwide.  We urge the University of Hyderabad to restore our confidence by living up to its obligation to end institutionalized discrimination, to educate all students in a climate of respect and empathy, and to resist political pressures to do otherwise.  We are all watching.      
1. Rupa Viswanath, Professor of Indian Religions, University of Göttingen, Germany
2. Joel Lee, Assistant Professor of Anthropology, Williams College, USA
3. Dwaipayan Sen, Assistant Professor of History, Amherst College, USA
4. Nathaniel Roberts, Research Fellow, Max Planck Institute for the Study of Religious and Ethnic Diversity, Germany
5. Gajendran Ayyathurai, Postdoctoral Researcher, University of Göttingen, Germany
6. David Mosse, Professor, SOAS University of London, UK.
7. Karthikeyan Damodaran, PhD Scholar, University of Edinburgh.
,8. Hugo Gorringe, Senior Lecturer, University of Edinburgh.
9. T. Dharmaraj, Visiting Professor, Centre for Modern Indian Studies, University of Göttingen.
10. Ania Loomba, Professor, University of Pennsylvania, USA.
11. Lalit Vachani, Research Fellow, Center for Modern Indian Studies, University of Göttingen, Germany
12. Srirupa Roy, Professor of State and Democracy, Center for Modern Indian Studies, University of Göttingen, Germany
13. Christophe Jaffrelot, Dr., CERI-Sciences Po/CNRS, Paris, France
14. Suvir Kaul, A. M. Rosenthal Professor, University of Pennsylvania, USA
15. Frank J. Korom, Professor of Religion and Anthropology, Boston University, USA
16. John Harriss, Professor, Simon Fraser University, Canada
17. Dilip Menon, Professor and Director, Centre for Indian Studies, University of Witwatersrand, South Africa
18. Raka Ray, Professor of Sociology and South and Southeast Asian Studies, University of California, Berkeley, USA.
19. Jonathan Spencer, Regius Professor of South Asian Language, Culture and Society, University of Edinburgh, UK
20. Constantine Nakassis, Assistant Professor of Anthropology, University of Chicago, USA
21. Sankaran Krishna, Professor of Political Science, University of Hawaii-Manoa, USA
22. Chandra Mallampalli, Professor of History, Westmont College, USA
23. Timothy Lubin, Professor, Washington and Lee University, USA
24.  Linda Hess, Senior Lecturer, Stanford University, USA
25. Auritro Majumder, Assistant Professor, University of Houston, USA
26. P. Bagavandoss, Professor, Department of Biological Sciences, Kent State University, USA.
27. Shirin Rai, Professor of Politics and International Studies, University of Warwick, UK.
28.  Indira Arumugam, Assistant Professor of Sociology, National University of Singapore
29. Michele Friedner, Assistant Professor, Stony Brook University, New York, USA 
30. Dibyesh Anand, Associate Professor, University of Westminster, UK
31. Ravinder Kaur, Associate Professor, University of Copenhagen, Denmark.
32. James Caron, Lecturer in Islamicate South Asia, SOAS, University of London, UK.
33. Francis Cody, Associate Professor of Anthropology, University of Toronto, Canada.
34. Christopher Taylor, Assistant Professor of English, University of Chicago, USA
35.  Alpa Shah, Associate Professor (Reader) of Anthropology, London School of Economics and Political Science, UK.
36. Bishnupriya Ghosh, Professor of English, University of California, Santa Barbara 
37. Gloria Goodwin Raheja, Professor of Anthropology, University of Minnesota, USA
38.  Anjali Arondekar, Associate Professor of Feminist Studies, University of California, Santa Cruz, USA
39. Nosheen Ali, Habib University, Karachi
40. Vazira Zamindar, Associate Professor of History, Brown University, USA
41.  Kavita Philip, Professor of History, University of California at Irvine, USA
42. Bhavani Raman, Associate Professor, University of Toronto, Canada.
43. Subir Sinha, Development Studies, SOAS, London, UK.
44. Francesca Orsini, Professor, SOAS, London, UK.
45. Gilbert Achcar, Professor, SOAS, London, UK.
46. Nilanjan Sarkar, Deputy Director, South Asia Center, LSE, UK.
47. Jon Wilson, Senior Lecturer in History, King's College, London, UK.
48. Peter van der Veer, Director and Professor at the Max Planck Institute for the Study of Religious and Ethnic Diversity, Göttingen, Germany.
49. Tam Ngo, Researcher, Max-Planck-Institute for the Study of Religious and Ethnic Diversity, Göttingen, Germany
50.  Shakuntala Banaji, Lecturer, London School of Economics and Political Science, UK
51. Meena Dhanda, Reader in Philosophy and Cultural Politics, University of Wolverhampton, UK
52. Goldie Osuri, Associate Professor of Sociology, University of Warwick, UK.
53. Shana Sippy, Visiting Scholar, Carleton College, USA
54. Sarah Hodges, Associate Professor, University of Warwick, UK
55. Mukulika Banerjee, Associate Professor of Anthropology and Director, South Asia Centre, London School of Economics, UK
56. Paula Chakravartty, Associate Professor, MCC and Galatin, New York University, USA
57. Narendra Subramanian, Professor of Political Science, McGill University, Canada, and Visiting Senior Research Fellow, Max-Planck-Institute for the Study of Religious and Ethnic Diversity, Göttingen, Germany.
58. Gurminder K Bhambra, Professor, University of Warwick
59. Rashmi Varma, Associate Professor, University of Warwick, UK
60. Uday Chandra, Assistant Professor of Government, Georgetown University, Qatar
61. Anupama Rao, Associate Professor of History, Barnard College, Columbia University, USA
62. Neena Mahadev, Postdoctoral Fellow, Max Planck Institute for the Study of Religious and Ethnic Diversity, Germany.
63. Nusrat S Chowdhury, Assistant Professor of Anthropology, Amherst College, USA
64. Kavin Paulraj, Lecturer, Saint Mary's College of California, USA
65. Asiya Alam, History Department, Louisiana State University, USA
66. Ananya Chakravarti, assistant professor of history, Georgetown University
67. Jesse Knutson, Assistant Professor of Sanskrit, University of Hawaii Manoa
68. Gopal Balakrishnan Professor, History of Consciousness, University of California Santa Cruz, USA
69. Geir Heierstad, Research Director, Norwegian Institute for Urban and Regional Research, Norway
70. Kenneth Bo Nielsen, Coordinator, Norwegian Network for Asian Studies, Norway.
71. Andrew Liu, Assistant Professor of History, Villanova University, USA
72. Toussaint Losier, Assistant Professor of Afro-American Studies, University of Massachusetts, Amherst, USA.
73. Pinky Hota, Assistant Professor of Anthropology, Smith College, Northampton MA
74. Madhumita Lahiri, Assistant Professor of English, University of Michigan, Ann Arbor, USA
75. Juned Shaikh, Assistant Professor, Department of History, University of California, Santa Cruz
76. Neilesh Bose, Canada Research Chair in Global and Comparative History University of Victoria
77. Lawrence Cohen, Professor and Director, Institute of South Asia Studies, University of California, Berkeley, USA
78. John Holmwood, Professor of Sociology, University of Nottingham, UK.
79. Balmurli Natrajan, Associate Professor, William Paterson University of New Jersey, USA.
80. Richard Alexander, Lecturer in Financial Law, SOAS University of London, UK.
81. Eleanor Newbigin, Senior Lecturer, SOAS, University of London
82. Chinnaiah Jangam, Assistant Professor of History, Carleton University, Canada.
83. Matthew J Nelson, Reader in Politics, SOAS, University of London.
84. Sîan Hawthorne, Lecturer in Critical Theory & the Study of Religions, SOAS, London, UK.
85. Amrita Shodhan, SOAS, University of London, UK.
86. Michael Hutt Professor and Director, SOAS South Asia Institute, University of London, UK
87. Jonathan Goodhand, Professor in Conflict and Development Studies, SOAS, University of London, UK
88. Nitasha Kaul, Author and academic, University of Westminster, London.
89. Deepankar Basu, Associate Professor, University of Massachusetts, Amherst.
90. Somak Biswas, Doctoral Candidate, Department of History, University of Warwick, UK
91. Michael Levien, Assistant Professor of Sociology, Johns Hopkins University, USA
92. Nilisha Vashist, M.Phil/PhD student, University College London, UK
93. Rama Mantena, Associate Professor of History, University of Illinois at Chicago, USA
94. Sohini Kar, Assistant Professor, London School of Economics and Political Science, UK
95. Dr. Jacob Copeman, Social Anthropology, University of Edinburgh.
96. Dr. Priyamvada Gopal, Cambridge University, UK.
97. Carole Spary, Assistant Professor, University of Nottingham, UK.
98. James Putzel, Professor of Development Studies, LSE, UK.
99. Romola Sanyal,  Assistant Professor, London School of Economics and Political Science, UK
100. Dr Barnita Bagchi, Literary Studies, Utrecht University, Netherlands.
101. Dag Erik Berg, Postdoctoral Fellow, Center for Modern Indian Studies, University of Göttingen, Germany.
102. Dr Kalpana Wilson, London School of Economics, UK
103. Chetan Bhatt, Professor, Department of Sociology, London School of Economics and Political Science, UK
104. Rahul Rao, Senior Lecturer in Politics, SOAS, University of London, UK
105. Dr Alan Bullion, The Open University, UK
106. Katharine Adeney, Professor and Director of the Institute of Asia and Pacific Studies, University of Nottingham, UK
107. Dr. Mara Matta, Modern Literatures of the Indian Subcontinent, SAPIENZA Università di Roma, Italy
108. Pritam Singh, Professor of Economics, Oxford Brookes University, UK.
109. Dr. Sunil Kumar, Lecturer, London School of Economics, UK
110. Maitreesh Ghatak, Professor of Economics, London School of Economics and Political Science, UK
111. Richa Nagar, Professor, University of Minnesota, Twin Cities, USA
112. Mary Kaldor, Professor, London School of Economics and Political Science, UK
113. David Lewis, Professor of Social Policy, London School of Economics and Political Science, UK
114. Dr. Suthaharan Nadarajah, Lecturer, SOAS, University of London
115. Dr. Navtej Purewal, SOAS, University of London, UK
116.  Shruti Sinha, Toulouse School of Economics, France.
117. Robert Cassen, Professor
118.  Apurba Kundu, Deputy Dean, Anglia Ruskin University, UK.
119. Rachel McDermott, Associate Professor of Religion, Barnard College, Columbia University, USA.
120. Dr. Clarinda Still, Contemporary South Asian Studies Programme, University of Oxford, UK
121. Chad M. Bauman, Associate Professor of Religion, Butler University, USA.
122. Nandini Bhattacharya, Lecturer in History, University of Dundee, UK
123. Vijay Prashad, Professor, Trinity College, USA and Chief Editor, LeftWord Books.
124. Lucinda Ramberg, Assistant Professor, Cornell University, USA. 125.  Pippa Virdee, Senior Lecturer in Modern South Asian History, De Montfort University, UK.
126. Andrew J. Nicholson, Associate Professor, State University of New York, Stony Brook
127. Dr. Teena Purohit, Department of Religion, Boston University.
128. Sahana Bajpaie,  Instructor in Bengali, SOAS, University of London, UK.
129. M. V. Ramana, Physicist, Princeton University, USA
130. Andrew Sartori, Professor of History, New York University, USA
131. Shailaja Paik, Assistant Professor, University of Cincinnati, USA.
132. Jayadev Athreya, Associate Professor of Mathematics, University of Washington, USA.
133. Ajantha Subramanian, Professor of Anthropology and South Asian Studies, Harvard University
134. Sumeet Mhaskar, Humboldt Postdoctoral Fellow, Centre for Modern Indian Studies, Unviersity
135. Whitney Cox, Associate Professor, South Asian Languages and Civilizations, University of Chicago, USA. 
136. Nandini Deo, Associate Professor of Political Science, Lehigh University, USA.
137. Dia Da Costa, Associate Professor, University of Alberta, Canada.
138. Debjani Bhattacharyya, Assistant. Professor, Drexel University, USA
139. Yogesh Chandrani, Visiting Assistant Professor of Anthropology at Colorado College, USA
140.  Projit Mukherjee, Assistant Professor, University of Pennsylvania, USA.
141. Tejaswini Ganti, Associate Professor, Anthropology, New York University
142. Amit R. Baishya, Assistant Professor, University of Oklahoma, USA.  
143. Tsitsi Jaji, Associate Professor, Duke University, USA.
144. Pulikesi C. Rajangam, Faculty Assistant, Department of Zoology, University of Wisconsin, Madison, USA
145. SHARIKA THIRANAGAMA, assistant professor of anthropology , STANFORD UNIVERSITY
146. Benjamin Siegel, Assistant Professor of History, Boston University, USA.
147. Shefali Chandra, Associate Professor of South Asian History, Washington University in St. Louis, USA.
148. Prathim-Maya Dora-Laskey, Assistant Professor, Alma College, USA.
149. Kasturi Ray, Associate Professor, San Francisco State University, USA
150. Nandita Sharma, Professor, University of Hawaii at Manoa, USA
151. Malarvizhi Jayant, PhD Student, University of Chicago, USA
152. Martha Ann Selby, Professor of South Asian Studies and Chair of Department of Asian Studies, The University of Texas at Austin, USA
153. Dr Sumeet Jain, Lecturer in Social Work, University of Edinburgh, UK
154. Nandita Sharma, Professor, University of Hawaii at Manoa, USA
155. Sanjukta Das Gupta, Associate Professor, Department of Oriental Studies, Sapienza University of Rome, Italy
156. Priyanka Srivastava, Assistant Professor of History, University of Massachusetts, Amherst, USA
157. Sujani Reddy, Associate Professor of American Studies, State University of New York Old Westbury, USA
158. J A Hernández Carrillo, Associate Professor of History, The University of Houston, USA
159. Carmel Christy, Fulbright-Nehru visiting scholar, Department of History, University of California, Santa Cruz, USA
160. Johan Mathew, Departments of History and Economics, University of Massachusetts-Amherst, USA
161. Rukmini Barua, PhD Candidate, University of Göttingen, Germany
162. Romina Robles Ruvalcaba, Lecturer, California State University, Long Beach
163. Aditya Sarkar, Assistant Professor, History Department, Warwick University, UK
164. Chandak Sengoopta, Professor of History, Birkbeck College, University of London, UK
165. Tarini Bedi, Assistant Professor, Department of Anthropology, University of Illinois at Chicago, USA
166. Urmitapa Dutta, Assistant Professor, Department of Psychology, University of Massachusetts, Lowell, USA
167. Shweta Moorthy, Assistant Professor of Political Science, Northern Illinois University, USA
168. Daniel Rudin, Reserch Scholar, Film and Digital Media, University of California, Santa Cruz, USA
169. Indrajit Roy ESRC Research Fellow, Wolfson College, University of Oxford, UK.     
170. Jacob Kovalio, Professor of Japanese/Chinese/Asian History/Studies
Carleton University, Canada
171. Mayur Suresh, Lecturer, School of Oriental and African Studies, London, UK.
172. Divya Cherian, Postdoctoral Fellow, Rutgers University, USA.
173. Dr Jayeeta Sharma, Associate Professor, University of Toronto, Canada
174. Kalyani Devaki Menon, Associate Professor, DePaul University, USA
175. Renisa Mawani, Associate Professor, Sociology, University of British Columbia, Canada
176. Ajay Parasram, Doctoral Candidate and Lecturer Department of Political Science, Carleton University, Canada
177. Raza Mir, Professor of Management, William Paterson University, USA
178. Deborah Nurse, PhD Candidate, Carleton University, USA.
179. Pratik Chakrabarti, Professor of History of Science and Medicine, University of Manchester, UK
180. Ambarien Alqadar, Assistant Professor, Rochester Institute of Technology, USA
181. Kajri Jain, Associate Professor, University of Toronto, Canada
182. Praseeda Gopinath, Associate Professor and Director of Graduate Studies
Binghamton University, State University of New York, USA
183. Prof. Shubhra Gururani, Associate Professor, Anthropology, York University, Canada.
184. Sourit Bhattacharya, Doctoral candidate and seminar tutor, English and Comparative Literary Studies, University of Warwick, UK
185. Dr Satoshi Miyamura, Department of Economics, SOAS, University of London, UK
186. Shrikant Botre, PhD  student, University of Warwick, UK.
187. Deepa Kurup, MPhil candidate, Oxford University, UK.
188. Sarah Pierce Taylor, Visiting Instructor of Religion, Mount Holyoke College, USA.
189. Clement Bayetti, PhD Student, Division of Psychiatry, University College London, UK.
190. Gayatri Reddy, Associate Professor, University of Illinois at Chicago, UK
191. Nancy Rose Hunt, Professor of History, University of Michigan, USA.
192. Manuel Capella, PhD student, Division of Psychiatry, University College London, UK
193. Nicole D'souza, PhD Candidate, Division of Social & Transcultural Psychiatry, McGill Unviersity, Canada
194. Luisa Molino, MSc - Research Associate, Simone de Beauvoir Institute, Concordia University, Canada
194. Janet Hoy, PhD, Associate Professor of Social Work, University of Toledo, Ohio, USA
195. Dr Sophia Koukoui, PsyD/PhD, Clinical Psychologist and Postdoctoral Fellow of Psychiatry, McGill University, Canada.
196. Mathew Rosen, Visiting Assistant Professor of Anthropology, Ohio University
197. Beatrice Jauregui, Assistant professor, University of Toronto
 
Letter to
University of hyderabad
Government of India
Open Letter to the Vice Chancellor of the Univers ..   Inity of Hyderabad.
Copy paste

RSS workers, Dalit students clash in Dharavi over Rohit Vemula suicide

RSS workers, Dalit students clash in Dharavi over Rohit Vemula suicide

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25 Jan, 2016, 0653 hrs IST, ET Bureau

Protest over the suicide of Vemula

MUMBAI: Around 15 Dalit students who were carrying out a march in Mumbai to protest against the suicide of Rohit Vemula were allegedly beaten up by RSS workers on Sunday evening. 

Around 250 to 300 Dalit students under the banner of Justice for Rohit Joint Action Committee were carrying out a procession through Dharavi on Sunday when RSS activists allegedly beat them up. 

One of the activists who only gave her first name Harshali claimed that the procession was about to wind down when the attack happened. " We were just 10 minutes from where we were to end our procession however as soon as our procession neared the RSS shakha, we found a group of 12 to 15 waiting for us lathis and rods. Once they saw us they began attacking us. "said Vaishali. 

Vaishali claimed that around 10 to 15 students received injuries in the assault. She alleged that BJP's Ministers like Education Minister Vinod Tawde and Local Mla Tamil Selva were pressurizing the cops not to register a case against the RSS workers under the atrocity act. Angry over the police not registering a case under the Atrocity act, the Dalit students tried to stage a dharna. While Tawde was no available for comment, Selvan when contacted denied that he had pressurized the police. 

" I did go to the police station but I simply spoke to the DCP to register a case as per law on whoever is involved. You can check with the DCP on what I have said. I barely stayed in the police station for 15 minutes." Said Selvan. 

According to Selvan it would be wrong to claim that the Dalit students were assaulted by RSS workers. " It was actually a clash, the students had gone below the RSS shakha and were raising slogans against the RSS and Prime Minister Narendra Modi. The RSS cadres then got down the building and argument ensued which culminated in to a fight." 

According to the BJP MLA, even the RSS workers were injured in the fight. " Two of the RSS cadres have suffered deep injuries on their head in the clash and are admitted at the Sion hospital."said Selvan. 

Senior police officials were not available for comment however later in the day a case was being filed under the Atrocity act against the RSS workers. However there was no confirmation for the same.

Tuesday, January 19, 2016

Rohith Vemula was forced to commit suicide in Hyderabad Central University

Students' Federation of India
Delhi State Committee 
18-01-16

Delhi State Committee of the Students' Federation of India condemns the police action on students, who were protesting at the MHRD after a Dalit research scholar, Rohith Vemula was forced to commit suicide in Hyderabad Central University. Water canon was used against the protesting students and the police detained later nearly 150 students. 

Rohith Vemula was among the five Dalit students who were facing 'social boycott' at the hands of the university administration. It is important to underline the series of incidents that are behind the death of this bright, young student. Union minister Bandaru Dattatreya and Hyderabad MLC from BJP along with the ABVP intervened to paint these students as anti-nationals and extremists for their crime of organizing a documentary screening on Muzaffarnagar riots and questioning the hanging of Afzal Guru. Dattatreya in fact wrote a letter to the MHRD asking for strict action against these students. This death has shocked people across the country.

Union Minister Bandaru Dattatreya, Vice Chancellor of Hyderabad Central University and all others responsible for the suicide of Rohith should be booked under the SC Prevention of Atrocities Act immediately. 

Released by
Prashant Mukherjee (President)
Sunand (Secretary)

Monday, January 18, 2016

Here is the text of Vemula’s note

Here is the text of Vemula's note:

"Good morning,

I would not be around when you read this letter. Don't get angry on me. I know some of you truly cared for me, loved me and treated me very well. I have no complaints on anyone. It was always with myself I had problems. I feel a growing gap between my soul and my body. And I have become a monster. I always wanted to be a writer. A writer of science, like Carl Sagan. At last, this is the only letter I am getting to write.

I loved Science, Stars, Nature, but then I loved people without knowing that people have long since divorced from nature. Our feelings are second handed. Our love is constructed. Our beliefs colored. Our originality valid through artificial art. It has become truly difficult to love without getting hurt.

The value of a man was reduced to his immediate identity and nearest possibility. To a vote. To a number. To a thing. Never was a man treated as a mind. As a glorious thing made up of star dust. In very field, in studies, in streets, in politics, and in dying and living.

I am writing this kind of letter for the first time. My first time of a final letter. Forgive me if I fail to make sense.

May be I was wrong, all the while, in understanding world. In understanding love, pain, life, death. There was no urgency. But I always was rushing. Desperate to start a life. All the while, some people, for them, life itself is curse. My birth is my fatal accident. I can never recover from my childhood loneliness. The unappreciated child from my past.

I am not hurt at this moment. I am not sad. I am just empty. Unconcerned about myself. That's pathetic. And that's why I am doing this.

People may dub me as a coward. And selfish, or stupid once I am gone. I am not bothered about what I am called. I don't believe in after-death stories, ghosts, or spirits. If there is anything at all I believe, I believe that I can travel to the stars. And know about the other worlds.

If you, who is reading this letter can do anything for me, I have to get 7 months of my fellowship, one lakh and seventy five thousand rupees. Please see to it that my family is paid that. I have to give some 40 thousand to Ramji. He never asked them back. But please pay that to him from that.

Let my funeral be silent and smooth. Behave like I just appeared and gone. Do not shed tears for me. Know that I am happy dead than being alive.

'From shadows to the stars.'

Uma anna, sorry for using your room for this thing.

To ASA [Ambedkar Students Association] family, sorry for disappointing all of you. You loved me very much. I wish all the very best for the future.

For one last time,

Jai Bheem

I forgot to write the formalities. No one is responsible for my this act of killing myself.

No one has instigated me, whether by their acts or by their words to this act.

This is my decision and I am the only one responsible for this.

Do not trouble my friends and enemies on this after I am gone."

We welcome your comments at letters@scroll.in

Tuesday, January 12, 2016

Dr. BR Ambedkar's 125th anniversary: Modi government monitors appointment of SC/ST heads at state-run banks

Ambedkar's 125th anniversary: Modi government monitors appointment of SC/ST heads at state-run banks.


ET Bureau


Staking a firm claim to the legacy of BR Ambedkar, Modi government is planning several programmes to commemorate 125th birth anniversary of the Dalit icon.
NEW DELHI: Staking a firm claim to the legacy of BR Ambedkar, the Narendra Modi government is planning several programmes to commemorate the 125th birth anniversary of the Dalit icon.

On the agenda are ideas such as appointing scheduled caste and scheduled tribe officers as chairpersons and managing directors of various state-run banks, organising a national conference of entrepreneurs to disseminate Ambedkar's ideas on industrialisation besides launching a digital museum and even an app.

Having released commemorative coins and stamps honouring Ambedkar, the Centre also declared November 26 as Constitution Day and set aside the first two days of the winter session of Parliament for a discussion on the subject. Ambedkar was the architect of India's constitution.

Modi also asked all ruling party lawmakers to spread the word on the government's efforts to celebrate Ambedkar. This came soon after RSS chief Mohan Bhagwat invoked the debt that India owed to Ambedkar in his Dussehra address last year.

These efforts will gather force ahead of April 1, marking the culmination of the 125th birth anniversary year. About 20 ministries and departments have joined hands to implement the to-do list, which is being monitored by the Modi-led national committee and an executive committee cochaired by Home Minister Rajnath Singh and Minister for Social Justice and Empowerment Thaawar Chand Gehlot. Both committees are expected to meet again soon to assess the progress that's been made.

Here's a look at what's in the works:

1. The Ministry of Social Justice and Empowerment is engaging with the Department of Financial Services to examine the appointment of SC/ST officers as to head various public sector banks.

2. The Department of Electronics & Information Technology (DEITY) through the Centre for Development of Advanced Computing (CDAC), Pune, is developing a digital museum on Ambedkar along with a mobile app. Over 600 photos of Ambedkar have already been digitised and domain experts are being engaged to caption the historic images. Meanwhile, Prasar Bharati has been asked for recordings of Ambedkar's speeches and the Lok Sabha Secretariat is helping with a calligraphic copy of the constitution.

3. The DIPP in collaboration with the CII s preparing a national conference of entrepreneurs to disseminate Ambedkar's ideas on industrialisation and entrepreneurship. The conference is expected to be held in early February.

4. The Ministry of External Affairs has added a page on Ambedkar on its website and all missions abroad will soon have a link to this. The MEA will also publish a special issue of its inhouse magazine on Ambedkar and has asked for more than 200 copies of the constitution to be circulated.

5. The Directorate of Advertising & Visual Publicity will soon submit a media plan for nationwide celebration of the 125th birth anniversary. The Films Division is learnt to have engaged Parvati Menon to make a new documentary on Ambedkar and will also screen older documentaries. The Dr Babasaheb Ambedkar University, Lucknow, is organising an online quiz next week with prizes to be given on Republic Day.

6. The Centre is also busy collecting SC/ST related data. The Department of Financial Services is collating data on SC/ST beneficiaries who have been given training and working capital by various public sector banks. The Ministry of Railways is putting together details of SC/ST vendors engaged by them at different railway stations.

7. The possibility of the Prime Minister delivering the Dr Ambedkar Memorial Lecture is being examined. All the memorial lectures are being compiled.

The departments and ministries involved in the Ambedkar commemoration include DIPP, Micro, Small & Med

Devadasi- Prostitution With A Religious Sanction

SOCIETY
Devadasi- Prostitution With A Religious Sanction

By Palak Bhambri:

"My mother died when I was three. When I was seven, my brother got polio and was paralyzed. My father had to take out a loan and I went to work rolling bidis (cigarettes) to help pay it back. But it was not enough and the landlord to whom my father owed the money said that he should send me to be dedicated to the goddess to earn more money. I didn't want to go. I felt very bad. My father said: 'If you don't obey me, I will die.' So I went to the temple".


This is Anjana's story who was subjected to the ghastly practice of Devadasi or prostitution (with a religious sanction).

This practice has been prevalent in India since times immemorial. Although the Government put a ban on it once in the year 1982 under the Prohibition to Dedication Act and again in 2004 when the Government of Maharashtra passed a Anti-Devadasi bill, it is still flourishing in parts of Andhra Pradesh, Maharashtra, Tamil Nadu and Karnataka.

Devadasi literally means God's (Dev) female servant (Dasi), where according to the ancient Indian practice, young pre-pubertal girls are 'married off', 'given away' in matrimony to God or Local religious deity of the temple. She serves or rather sexually satisfies the priests and inmates of the temple, and the Zamindars (local land lords) and other men of money and power, in the village or town. For her service to them is akin service to God. There are more than 450,000 Devadasies trapped in this form of prostitution, deified and glorified by the heinous religious sanctions. The girls are enslaved here in the name of tradition and godliness.

The core reason found behind the continuance of this practice hitherto is poverty. The southern parts of India are especially poverty-stricken and the birth of a girl child is taken to be an added responsibility for them. Most of the parents get rid of this 'baggage' when the little girl has not even developed the faculty to think by herself. Moreover they see it as a source of additional income and one less mouth to feed. The Dalit or the untouchables mostly fall prey to the Devadasi pratha due to their social status and also due to lack of education. They dedicate their daughters in nascent stages for institutionalized exploitation.

Once commissioned to a temple or to a goddess the girls are forbidden from even simple pleasures that life has to offer – like going out, making friends or sharing their sorrow and happiness with anyone. Joginis, Muralis or Maharis, they are called by multitude of names in different states but the atrocity remains the same. They have been so deeply pulled into the quagmire that there remains no way out. Even if one tries to protest they are given horrid punishments which are unthinkable of.

These days it has become a huge business in which young devadasis are recruited in the city when they attain puberty. They are sent to the red-light areas to practice full-fledged prostitution. This spells doom for them. In a country like India, the pervasiveness of such deplorable practices is a definite setback to the growing women power. We are taught every day about Feminism and we feel inspired by it. It provides us with a driving force to do something radical.

Let's not forget that everyday girls are being thrown into this vicious system. Such practices need to be removed from the core and denounced publicly. It's time we talk about them so that the perpetrators know that the people are very much aware of what exactly is going on and hence, the harbingers are punished for committing such inhumane acts. The gruesome facts lie naked in front of us, all we need, to curb this menace is the impetus and some iron in our souls.

How does Vipassana help us

💐 How does Vipassana help us to stop tying new knots and to open up the old ones, eradicating all the accumulations of the past? 

Ans : A meditator should sit correctly nisinno hoti pallankam abhujitva ujum kayam panidhaya cross-legged and erect. 

Then he sits with adhitthana (determination), no movement of the body of any kind. 

Now at the grossest physical level, all the bodily and vocal actions are suspended so there can be no new physical kamma (kayika-kamma) or vocal kamma (vacika-kamma).   

Now one is in a position to try to stop mental kamma formations (mano-kamma). 

For this, one has to become very alert, very attentive, fully awake and aware, all the time maintaining true understanding, true wisdom. 

🌷 Aware of what? 

Anicca vata sankhara, uppadavaya-dhammino-the truth of impermanence; the arising and passing of every compounded phenomenon within the framework of one's physical structure.  

Monday, January 11, 2016

Books by Dr. BR Ambedkar डॉ भीमराव अम्बेडकर की लिखित, उनके जीवन और कार्यों पर, ओ.बी.सी., दलित, आदिवासी, बौद्ध साहित्य, और व्यवसाय और निवेश की पुस्तकें.

डॉ भीमराव अम्बेडकर की लिखित, उनके जीवन और कार्यों पर, ओ.बी.सी., दलित, आदिवासी, बौद्ध साहित्य, और व्यवसाय और निवेश की पुस्तकें. नज़दीक नई दिल्ली रेलवे स्टेशन, रामकृष्ण आश्रम मेट्रो स्टेशन 
Books by Dr. BR Ambedkar, OBC, Buddhist, Caste & Business
ऑर्डर के लिए फोन करें To Order Call: M. 8527533051, LL. 011-23744243. 

A. डॉ. भीमराव अम्बेडकर की लिखित पुस्तकें व भाषण 
1. कांग्रेस और गांधी ने अछूतों के लिए क्या किया ? (रु 200)
2. अछूत कौन और कैसे? (रु 75)
3. शूद्रों की खोज (रु 150)
4. जातिभेद का बीज्नाश (रु 60)
5. आंबेडकर की आत्मकथा (रु 30)
6. बुद्धा और कार्ल मार्क्स (रु 30)
7. डॉ. आंबेडकर के प्रेरक भाषण (मराठी भाषणों का हिंदी अनुवाद) : रु 150.
8. हिन्दू धर्म की पहेली (रु 200 )
9. साम्प्रदायिकता और उसकी गुत्थी (रु 35)
10. राज्य और अल्पसंख्यक (रु 60)
11. गोलमेज सममल में डॉ. आंबेडकर की भूमिका (रु 60)
12. रानाडे गांधी और जिन्ना (रु 35)
13. गांधी और अछूत विमुक्ति (रु 50)
14. पाकिस्तान अथवा भारत का विभाजन (रु 250)
15. क्रांति और प्रतिक्रांति (रु 250)
16. बुद्ध और उनका धम्म (रु 150)
17. संघ बनाम स्वतंत्रता (रु 50).
18. डॉ आंबेडकर की साक्षी साऊथब्रो कमेटी के समक्ष : रु 30.
19. गांधी व गांधीवाद : रु 35.
B. डॉ. भीमराव अम्बेडकर के जीवन व कार्यों पर 36 पुस्तकों का सैट. Rs 5700
1. महान समाज शास्त्री डॉ अम्बेडकर : रु 125.
2. डॉ अम्बेडकर की दृष्टी में राष्ट्र और राष्ट्रवाद : रु 80.
3. अन्य पिछड़ा (ओ. बी. सी.) वर्ग और डॉ अम्बेडकर : रु 200.
4. मानव अधिकारों के पुरोधा डॉ अम्बेडकर : रु 200
5. डॉ अम्बेडकर की धर्मनीति, अर्थनीति व राजनीती : रु 200
6. डॉ अम्बेडकर द्वारा लड़े गए मुकदमें : रु 200.
7. डॉ अम्बेडकर की दिनचर्या : रु 60.
8. डॉ अम्बेडकर का शिक्षा में योगदान : रु 125.
9. श्रम कल्याण, श्रम सुरक्षा और डॉ अम्बेडकर, भाग - 1 : रु 
100.
10. श्रम कल्याण, श्रम सुरक्षा और डॉ अम्बेडकर, भाग - 2 : रु 
125.
11. संविधान सभा में डॉ अम्बेडकर : रु 150. 
12. डॉ अम्बेडकर की संस्कृति को देन : रु 150.
13. महान शिक्षाविद डॉ अम्बेडकर : रु 150
14. हिन्दू कोडबिल और डॉ अम्बेडकर : रु 80.
15. समता सैनिक दल इतिहास और संस्कृति : रु 150.
16. भारतीय नारी के उद्धारक डॉ अम्बेडकर : रु 80.
17. अम्बेडकरी बौद्ध आंदोलन का इतिहास : रु 80.
18. गैर दलितों के भी उद्धारक बाबासाहेब डॉ आंबेडकर : रु 125.
19. श्रीधरपन्त तिलक और डॉ अम्बेडकर : रु 100.
20. युगपुरुष बाबासाहेब डॉ अम्बेडकर: जीवन संघर्ष एवं राष्ट्र सेवाएं : रु 225.
21. बाबासाहेब डॉ अम्बेडकर के संपर्क में 25 वर्ष : रु 200.
22. डॉ अम्बेडकर संस्मरण एवं समृतियाँ : रु 200.
23. डॉ अम्बेडकर: कुछ अनछुए प्रसंग: रु 200.
24. डॉ अम्बेडकर के कुछ अंतिम वर्ष : रु 200. 
25. डॉ आंबेडकर और पंजाब : रु 500.
26. डॉ अम्बेडकर और कश्मीर समस्या : रु 250.
27. आल इण्डिया शेड्यूलेड कास्ट फेडरेशन और रिपब्लिकन पार्टी ऑफ़ इंडिया : रु 200.
28. बाबा साहिब डॉ आंबेडकर और महाप्राण जोगेन्द्रनाथ मंडल : रु 300.
29. यदि बाबा न होते : रु 60.
30. पूना पैक्ट बनाम गांधी : रु 100.
31. संयुक्त प्रांतीय शेड्यूल्ड कास्ट स्पेशल कांफ्रेंस आगरा की स्वागत-समिति की रिपोर्ट १० मार्च १९४६ ई. : रु 20.
32. डॉ. आंबेडकर के संपर्क में (लेखिका : सविता भीमराव आंबेडकर) : रु 250.
33. आंबेडकर और बौद्ध धम्म : रु 125.
34. एक भिक्खु की दृष्टी में बोधिसत्व : रु 100.
35. आंबेडकर गांधी : तीन मुलाकातें : रु 75.
36. बाबासाहेब डॉ आंबेडकर कैसे पहुंचे संविधान सभा में? : रु 75.
C. भारत के पिछड़े वर्ग (O.B.C.) पर 39 विशेष पुस्तकों का सैट. Rs. 5900
1. जोतीराव फूले का सामाजिक दर्शन। रु 125.
2. जगदेव प्रसाद वांग्मय। रु 200.
3.ललई सिंह यादव : दलित और पिछड़ों का मसीहा। रु 60.
4. मेरे जीवन के कुछ अनुभव : संतराम बी. ए.। रु 150.
5. दलित बनाम पिछड़ा वर्ग। रु 125.
6. अन्य पिछड़ा वर्ग (ओबीसी) और डॉ भीमराव अम्बेडकर। रु 200.
7. ओबीसी साहित्य विमर्श। रु 100.
8. गुलामगिरी। रु 70.
9. किसान का कोड़ा। रु 60.
10. पेरियार रामास्वामी नायकर। रु 100.
11. दाम बांधो या गद्दी छोड़ो। रु 100.
12. ब्राह्मणवाद से हर कदम पर लड़ो। रु 125.
13. जाट जाती प्रच्छन्न बौद्ध है। रु 80.
14. समाजवाद बनाम पिछड़ा वर्ग। रु 75.
15. योग्यता मेरी जूती। रु 25.
16. बहुजन विरोधी भारतीय राजनीती का काला इतिहास। रु 500.
17. तेली समाज इतिहास और संस्कृति। रु 595.
18. शूद्रों की खोज। रु 50.
19. भारत के मूल निवासी और आर्य आक्रमण। रु 150.
20. भारतीय मूल के प्राचीन गौरव महाराजा बलि और उनका वंश। रु 80.
21. तमिलनाडु के सन्दर्भ में अयोत्ति तासर और बौद्ध पुनर्जागरण। रु 200.
22. छत्रपति शाहूजी सचित्र जीवनी। रु 60.
23. शिवजी कौन थे? रु 50.
24. प्रथम शूद्र चक्रवर्ती सम्राट महापदम नन्द। रु 100.
25. महान सम्राट अशोक। रु 100.
26. रामस्वरूप वर्मा समग्र : भाग 1. : रु 300.
27. रामस्वरूप वर्मा समग्र : भाग 2. : रु 250.
28. अशोक महान : एक मानवतावादी व्यक्तित्व : रु 100.
29. महिषासुर : रु 50.
30. सम्राट हिरण्यकश्यप : रु 60.
31. सिंधु घाटी सभ्यता के सृजनकर्ता : शूद्र और वणिक : रु 200.
32. फूलन देवी जीवनी : रु 70.
33. नारायण गुरु जीवनी : रु 70.
34. सावित्री बाई फूले जीवनी : रु 70.
35. कबीर जीवनी : रु 70.
36. अन्याय की परम्परा के विरुद्ध (भगवान स्वरूप कटियार) : रु 300. 
37. प्राचीन धर्म संस्कृति का मोह क्यों ? (नाथूराम पटेल) : रु 80. (OBC)
37. अन्याय की परम्परा के विरुद्ध : रु 300.
38. बाद के हड़प्पाइयों का इतिहास तथा शिल्पकार आंदोलन : रु 250.
39. प्राचीन धर्म संस्कृति का मोह क्यों ? : रु 80.
D. पाली और ब्राह्मी भाषा सीखने के लिए, सम्राट अशोक के और बौद्ध लेखों पर पुस्तकें रु 1770. 
1. मोग्गल्लान पाली व्याकरण : रु 350.
2. पाली भाष्यकोश : रु 400.
3. पाली निस्सेनी : रु 125.
4. पाली परिचय : रु 250.
5. पाली समुच्चयो : रु 150.
6. ३१ दिन में पाली : रु 125.
7. महान सम्राट अशोक के खरोष्ठी, आर्मेइक और ग्रीक अभिलेख : रु 100.
8. आओ ब्राह्मी लिपि सीखें : रु 70.
9. भारत स्तूप गाथा : रु 100.
E. बौद्ध धम्मस्थलों व तीर्थों पर 12 पुस्तकों का सैट Rs. 2050.
1. भगवान बुद्ध की जन्मस्थली लुम्बिनी 
2. बौद्धगया अतीत से वर्तमान तक (का इतिहास)
3. बौद्धों के आठ महातीर्थ 
4. नालंदा का पुरातात्विक वैभव 
5. अयोध्या किसकी?
6. मगध: सद्धम्म के विकास एवं प्रसार की केन्द्रभूमि 
7. नागपुर और आसपास के प्रमुख बौद्ध स्थल 
8. प्राचीन बौद्ध नगरी कौशाम्बी 
9. कुसीनारा 
10. कुशीनगर का इतिहास 
11. राजगृह 
12. बौद्धगया पॉकेट बुक
F. विश्व एवं भारत के बौद्ध भिक्खुओं एवं बौद्ध धम्म पर विशेष पुस्तकों का सैट Rs. 1950
1. धम्म महानायक कौसल्यायन 
2. बुद्धधोसुप्पत्ति 
3. आचार्य सरहपा 
4. आचार्य चन्द्रकीर्ति 
5. आचार्य असंग 
6. आचार्य शान्तिदेव 
7. आचार्य शान्तरक्षित
8. भंते धर्मशील 
9. भिक्खु नागसेन 
10. आचार्य नागार्जुन
11. आचार्य धर्मकीर्ति 
12. आचार्य आर्यदेव 
13. चीनी बौद्ध यात्रियों के यात्रा विवरण 
14. प्राचीन भारत में बौद्ध धम्म प्रचारक 
15. चीनी बौद्ध धम्म का इतिहास
16. कोरिया का वोन बौद्ध धम्म 
17. आचार्य दीपांकरश्रीज्ञान
G. वाल्मीकि वर्ग पर :-
1. इस समय में : रु 100.
2. दिल्ली की गद्दी पर खुसरो भंगी : रु 40.
3. डॉ आंबेडकर एक परिचय (भगवान दास) : रु 60.
4. भंवर : रु 150.
5. मैला प्रथा : रु 75.
6. सफाई कर्मचारी दिवस : रु 40.
7. सीवर में ज़िंदा लाशें : रु 60.
8. छू नहीं सकता : रु 15.
9. नागवंशी हेला की कहानी हेला की ज़बानी : रु 40.
10. महान दलित क्रांतिकारी योद्धा मातादीन : रु 60.
11. सुनीत : रु 20.
12. शूद्रों की खोज (डॉ आंबेडकर) : रु 150.
13. अछूत कौन और कैसे? (डॉ आंबेडकर) : रु 75.
14. कांग्रेस और गांधी ने अछूतों के लिए क्या किया? (डॉ आंबेडकर) : रु 200.
H. बौद्ध धम्म पर 67 पुस्तकों का सैट(तिपिटक सहित)। मूल्य : रु 8500(डाक शुल्क सहित). 
1. संयुक्त निकाय (दो पुस्तकें, दो भागों में): रु. 725.
2. अंगुत्तर निकाय (चार पुस्तकें, चार भागों में): 875.
3. विशुद्धि मार्ग (दो पुस्तकें, दो भागों में): 600.
4. सुत्तनिपात: 200. 
5. दीघ निकाय : 250.
6. विनय पिटक : 350.
7. मझिम निकाय: 350.
8. थेरगाथा: 200.
9. थेरीगाथा: 100.
10. बोधिचर्यावतार: 175. 
11. बुद्ध और उनका धम्म (यहाँ तक कुल सोलह पुस्तकें): 150.
12. बुद्ध की धम्म साधना और पातंजल योग: 150.
13. बुद्ध ही भगवान थे: 50.
14. भगवान बुद्ध का राक्षसों को उपदेश: 30.
15. बुद्ध की शिक्षा: 70. 
16. बुद्ध शासन सुभाषित: 30.
17. बुद्धयुगीन भारत: 60.
18. सृष्टि चक्र: 40
19. जातिभेद और बुद्ध: 25
20. बुद्ध का महाप्रबोधन बनाम ईश्वर भ्रम: 20.
21. भगवान बुद्ध धम्म-सार व धम्म-चर्या: 150.
22. बुद्धकालीन वर्ण-व्यवस्था और जाती: 200.
23. मिलिन्दपन्ह: 200.
24. दर्शन वेद से मार्क्स तक: 80.
25. पुराणों में बुद्ध: 200.
26. बौद्ध पूजापाठ: 25.
27. विश्व के महान बौद्ध दार्शनिक: 200.
28. बौद्ध धम्म: एक बुद्धिवादी अध्यन्न: 80.
29. बुद्ध धम्म में बाईस प्रतिज्ञाओं का महत्त्व: 45.
30. खुद्दक पाठ: 30.
31. क्रांति के अग्रदूत बुद्ध: 20.
32. बुद्ध धम्म के दस आधारस्तम्भ: 70.
33. महामानव बुद्ध: 60.
34. भारतीय संस्कृति को बौद्ध धम्म की देन: 75. 
35. बौद्ध धम्म नहीं है हिन्दू धर्म की शाखा: 70. 
36. अशोककालीन दीपोत्सव जो दिवाली बन गया: 50.
37. बौद्ध धम्म में शून्यवाद: 75. 
38. बुद्धिजम और विज्ञान: 35.
39. नामकरण संस्कार और बौद्धों के पन्द्र हज़ार नाम: 40.
40. आओ विपश्यना सीखें: 50.
41. भरहुत स्तूप गाथा: 100.
42. बुद्ध और मार्क्सवाद: 20.
43. महान मनोचिकित्सक भगवान बुद्ध: 125.
44. तिपिटक दिग्दर्शिका: 100.
45. परम पराक्रमी राक्षसराज रावण: 30.
46. बौद्धचर्या प्रकाश: विवाह संस्कार: 80.
47. बौद्ध रत्नावली: 125.
48. इत्तुवितक: 55.
49. बौद्ध धम्म में कर्म का सिद्धांत: 60.
50. बौद्ध धम्म: मोहनजोदड़ो हड़प्पा नगरों का धर्म: 250.
51. चार्य पिटक: 45.
52. पंजाब में बौद्ध धम्म: 150 (यहाँ तक कुल 58 पुस्तकें)
53. भगवान किसे कहते हैं? रु 100.
54. मेरे शरण-गमन का इतिहास (संघरक्षित): रु 60.
55. भारत को किसने कमजोर किया: बुद्धिज़्म ने या ब्रह्मनिस्म ने? रु 75. 
56. भगवान बुद्ध की दिनचर्या : रु 60. 
57. प्राचीन भारतीय शिक्षा प्रणाली : रु 100.
58. बौद्धचर्या प्रकाश : बौद्ध पूजा पद्धत्ति, विवाह पद्धति : रु 80.
59. महान मनोचिकित्सक भगवान बुद्ध : रु 150.
60. बुद्ध का नीतिशास्त्र : रु 250.
61. बुद्ध धम्म के सामाजिक आयाम : रु 250.
I. बहुजन समाज पर पुस्तकें 
1. बहुजन नायक कांशीराम की ललकार: रु 175.
2. माया (मायावती) जैसी कोई नहीं: रु 125.
3. मान्यवर कांशीराम और बौद्ध धम्म: रु 60.
4. बहुजन समाज पार्टी बनाम भारतीय मीडिया: रु 60.
5. बहुजन समाज पार्टी और संरचनात्मक परिवर्तन: रु 50.
6. एक ज़िंदा देवी मायावती: रु 100.
7. कांशीराम और बहुजन समाज पार्टी: शंका और समाधान: रु 35.
8. बहुजन नायक कांशीराम जीवनी : रु 80.
9. बहुजन मसीहा कांशीराम के भाषण : खंड: 1. : रु 60.
10. बहुजन मसीहा कांशीराम के भाषण : खंड: 2. : रु 200.
11. सामाजिक परिवर्तन और बीएसपी : रु 175.
12. हिन्दू राष्ट्र से बहुजन राष्ट्र: 80.
13. बहुजन भारत में धार्मिक डाका : रु 60.
J. गुरु रविदास (रैदास) पर पुस्तकें:
1. ऐसा चाहूँ राज मैं… संत सिपाही रैदास : रु 150.
2. बोधिसत्व गुरु रैदास और उनके आंदोलन : रु 100.
3. रविदास सचित्र जीवनी : रु 70.
4. संत रैदास वाणी में बौद्ध चिंतन: रु 70.
5. संत शिरोमणि गुरु रविदास विचार दर्शन: रु 135.
K. दलित, आदिवासी और पिछड़े वर्ग पर पुस्तकें 
1. शोषित समाज के क्रन्तिकारी प्रवर्तक : रु 100.
2. य़ोग्यता मेरी जूती : रु 30.
3. श्रमण संस्कृति बनाम ब्राह्मण संस्कृति : रु 150.
4. रमाबाई आंबेडकर : रु 25.
5. भारत के मूलनिवासी और आर्य आक्रमण : रु 150.
6. डॉ. राम मनोहर लोहिया का राजनैतिक चिंतन : रु 20.
7. सम्राट अशोक चरित्र जीवनी : रु 60.
8. छत्रपतिशाहुजी महाराज (सामाजिक लोकतंत्र के भीम-स्तम्भ) : रु 20.
9. बहुजनों के सम्मान में : रु 20.
10. 
11. नेताओं की दौड़ दलितों की झोपडी तक क्यों? : रु 30.
12. भारतीय संविधान मनुस्मृति की गुलामी से मुक्ति : रु 40.
13. भारतीय संस्कृति और वामपंथ : रु 70.
14. भारतीय राजनीती में वंशवाद : रु 70.
15. ....
16. फूंकते कदम: एक अध्यन्न दलित आंदोलन का : रु 125.
17. भगवान की खोज : रु 100.
18. मृत्युभोज क्यों? : रु 30.
19. भारतीय साहित्य में महिलाओं पर अभद्र कहावतें : रु 80.
20. दहेज़ की आग में दहकती सुहागिन : रु 100.
21. 
22. 
23. सामाजिक आंदोलन और नई दिशाएं : 120.
24. दलित-मुस्लिम भाईचारा क्यों और कैसे? : रु 20.
25. 
26. जिरह धर्म बनाम अंधविश्वास : रु 70.
27. बीच बहस में: स्त्री, दलित और जातीय दंश : रु 80. 
28. भारतीय अर्थतंत्र निशाने पर : रु 80.
29. कौटिल्य अर्थशास्त्र या कुटिल शास्त्र अथवा मनुस्मृति की पुनरावृति : रु 30.
30. 
31. डॉ आंबेडकर और गांधी का योगदान: दलित और महिला उत्थान में : रु 350.
32. भारत की गुलामी में गीता की भूमिका : रु 100. 
33. भारत में नस्ल, धर्म, इतिहास, राजनीती और जाती व्यवस्था. : रु 250.
34. बाद के हडप्पाईयों का इतिहास तथा शिल्पकार आंदोलन : रु 250.
35. पवित्र गाय का मिथक : रु 200.
36. भारत में नस्ल, धर्म, इतिहास, राजनीती और जाती व्यवस्था. : रु 250.
L. दलित वर्ग पर पुस्तकें:-
1. दलित उत्पीड़न, उपचार और कानूनी संरक्षण : रु 60.
2. पूना पैक्ट बनाम गांधी : रु 100.
3. उत्तरांचल सहित उत्तर प्रदेश की दलित जातियों का दस्तावेज़ : रु 150.
4. दलित उद्यमियों के संघर्ष और सफलता की कहानी : रु 100.
5. भगाणा की निर्भयाएँ: दलित उत्पीड़न के अनवरत सिलसिले का दृष्टांत : रु 150.
6. दलित दस्तावेज़ : रु 200.
7. डाईवर्सिटी से बनेगा दलित पूंजीवाद (अमेरिकी डाइवर्सिटी और काले लोगों के अनुभव) : रु 60.
8. 
9. 
10. संयुक्त प्रांतीय शेड्यूल्ड कास्ट स्पेशल कॉन्फ्रेंस आगरा की स्वागत समिति की रिपोर्ट १० मार्च १९४६ ई : रु 20.
11. सारे जहाँ से अच्छा अम्बेडकर हमारा : रु 20.
12. मनुस्मृति जलाई गई क्यों? : रु 40.
13. अम्बेडकरवाद और मार्क्सवाद का द्वंद्वात्मक सम्बन्ध : रु 25.
14. शम्बूक वद्ध (नाटक) : रु 40.
15. डॉ आंबेडकर: एक परिचय एक सन्देश : रु 60.
16. डॉ आंबेडकर जीवन दर्शन : रु 75.
17. प्रजातंत्र में जाती, आरक्षण एवं दलित : रु 150.
18. 
19. 
20. हिन्दू समाज का विखंडन तथा दलितों की समस्याएँ : रु 150.
21. महाड़ तालाब पानी अधिकार आंदोलन : रु 25.
22. सिंधु घाटी सभ्यता के सृजनकर्ता शूद्र और वणिक : रु 200.
23. महाप्राण जोगेन्द्रनाथ मंडल: जीवन और विचार : रु 70.
24. अतीत से आजतक के भारतीय इतिहास में दलित व पिछड़ी जातियों की स्थिति : रु 150.
25. मीडिया में दलित ढूँढते रह जाओगे : रु 75.
26. हरियाणा के दलित हरित क्रांति से भी वंचित : रु 100.
27. उत्तर प्रदेश में दलित आंदोलन : रु 170. 
28. मोची का बेटा : रु 80.
29. दलितों की दुर्दशा: कारण और निवारण: रु 100.
M. आदिवासी साहित्य 
1. रामायण में आदिवासियों के खिलाफ एक षड़यंत्र : रु 200.
2. बिरसा मुंडा जीवनी : रु 70.
N. बहुजन नायक-नायिकाओं की बच्चों के लिए सचित्र जीवनियों का सैट (यह बड़ी उम्र के लोग भी पढ़ सकते हैं):- (15 पुस्तकों का डाक सहित मूल्य: रु 1150).
1. डॉ भीमराव अम्बेडकर जीवनी : रु 70.
2. बुद्ध जीवनी : रु 70.
3. सम्राट अशोक जीवनी : रु 70.
4. गुरु रविदास जीवनी : रु 70.
5. कबीर जीवनी : रु 70.
6. ज्योतिबा फूले जीवनी : रु 70.
7. बिरसा मुंडा जीवनी : रु 70.
8. सावित्री बाई फूले जीवनी : रु 70.
9. छत्रपति शाहूजी महाराज जीवनी : रु 70. 
10. स्वामी अछूतानन्द जीवनी : रु 70.
11. गुरु घासीदास जीवनी : रु 70.
12. गाडगे बाबा जीवनी : रु 70.
13. नारायण गुरु जीवनी : रु 70.
14. पेरियार जीवनी : रु 70.
15. फूलन देवी जीवनी : रु 70.
O.बच्चों के लिए सचित्र बौद्ध चरित्रों पर 40 पुस्तकों का सैट : रु 1200.
P. व्यवसाय और निवेश की सात पुस्तकों का सैट : रु 2000.
ENGLISH BOOKS;-
Q. New Collection :-
1. Annihilation of Caste by Dr. B.R. Ambedkar (the annotated critical edition and introduction by Arundhati Roy). Rs. 525.
2. Dispersed Radiance: Caste, Gender and Modern Science in India by Abha Sur. (This books shows that how scientific developments and scientific institutions in India have been influenced by caste and gender). Rs. 495.
3. Against the madness on Manu (by Dr. Br Ambedkar, introduced by Sharmila Rege). Rs. 350.
4. Seeking Begumpura: The social vision of anticaste intellectuals (by Gail Omvedt) : Kabir, Tuka, Kartabhajas, Phule, Iyothee Thass, Ramabai, Periyar and Dr. B.R.Ambedkar). Rs. 295.
5. Ambedkar's World: The making of Babasaheb and the Dalit movement. (by Eleanor Zelliot. Rs. 350.
6. The Persistence of Caste: The Kherlanji Murders & India's Hidden Apartheid. (by Anand Teltumbde). Rs. 295.
7. In Pursuit of Ambedkar (by Bhagwan Das). Rs. 175.
8. The Myth of Holy Cow (by D.N. Jha). Rs. 250.
9. The Exercise of Freedom: An introduction to Dalit Writing (edited by K. K. Satyanarayan and Susie Tharu). Rs. 175.
10. Unclaimed Terrain (By Ajay Navaria, a novel on life of a Dalit). Rs.295.
11. A word with you world (by Siddalingaiah, autobiography od a Dalit ). Rs. 395.
12. Ear to the ground: Selected writings on caste and Class (by K. Balagopal). Rs. 550.
13. A gardener in the wasteland: Jyotiba Phule's fight for liberty. Rs. 220.
14. Bhimayan: experiences of Untouchability. Rs. 325.
15. A spoke in the Wheel (by Amita Kanekar, a novel on the Buddha). Rs. 495.
16. In the Tiger's Shadow: The Autobiography of an Ambedkrite (by Namdeo Nimgade). Rs. 350.
17. Imagining a place for Buddhism: Literary culture and Religious community in Tamil-Speaking South India. (by Anne E. Monius) Rs. 350.
18. Religious Rebels in Punjab: The Ad Dharm Challenge to Caste (by Mark Juergensmeyer, a book on casteism in Punjab) Rs. 400.
19. People without History: India's Muslim Ghettos (by Jeremy Seabrook and Imran Ahmed Siddiqui) Rs. 295.
20. The Suffering People (by Balwant Singh, story of a Dalit Officer). Rs. 450.
21. Turning the Pot, Tiling the Land: dignity of Labour in our times (by Kancha Ilaiah). Rs. 200.
International Social Work:
22. Embodying Difference: The Making of Burakumin in Modern Japan (by Timothy D. Amos, a work on outcastes in Japan). Rs. 495.
23. Lose your mother: a journey along the Atlantic Slave Route (by Sadiya Hartman. Rs. 350.
24. Women Race and Class (by Angela Y. Davis). Rs. 295.
25. The Sublime Object of Ideology (by Zizek). Rs. 325.
26. Political Interventions: Social Science and Political Action (by Pierre Bourdieu). Rs. 490.
27. Abnormal (Psychology) (by Michel Foucault). Rs. 490.
28. The business of words (by Andre Schiffrin, on publishing and its social impact). Rs. 295.
29. Are Prisons Obsolete? (by Angela Y. Davis) Rs. 150.
30. Days of Destruction, Days of Revolt (by Chris Hedges and Joe Sacco, American history of slaughtering Red Indians). Rs. 595.
31. When Google met Wikileaks (by Julian Assange, on social impact of internet and freedom of publishing banned content). Rs.295.
32. Agitating the frame : Essays on Economy, Ideology, Sexuality and Cinema. Rs. 295.
R. Rare Books on Caste, Dr. B.R. Ambedkar and Buddhism
1. Reservations: Legal Perspective. Rs. 30.
2. Dr. Ambedkar on Indian History. Rs 30.
3. Ambedkar the Great. Rs 170.
4. Selected Speeches of Dr BR Ambedkar. Rs 60.
5. Dr Ambedkar on Jews and Negroes. Rs 10.
6. Buddhism in India after Dr BR Ambedkar (1956-2002). Rs 70.
7. Buddha and the Caste System. Rs 30.
8. Bodhisatva Baba Saheb Dr BR Ambedkar. Rs 60.
9. B.R. ambedkar Unique and Versatile. Rs 110.
10. History of Hindu Imperialism. Rs 150.
11. The Namasudras of Bengal. Rs 75.
12. The Founders of Indus Valley Civilization and their Later History. Rs 150.
13. Rise and Fall of Hindu Women. Rs 10.
14. Dhamma as told by Dr. Ambedkar. Rs 120.
15. Buddhist Cave Temples in India. Rs 25.
16. The Baba Saheb and the Untouchable Movement. Rs 250.
17. Castes in India: Their Mechanism, Genesis & Development. Rs 15.
18. Dalits after Partition. Rs 100.
19. Ethnology and Caste. Rs 40.
20. Understanding Bihar (from the perspective of a Dalit administrative officer) Rs 250.
21. How and Why Buddhism Declined in India? Rs 30.
22. Decline and Fall of Buddhism: A Tragedy in Ancient India. Rs 400.
23. Poona Pact of 1932. Rs 15.
24. A Study of Caste. Rs 100.
25. The Blue Book of Baba Saheb Dr B.R. Ambedkar. Rs 60.
26. The Native Indian in Search of Identity (a psychological study of Scheduled Castes and Scheduled Tribes). Rs 200.
27. Dr Ambedkar at the Round Table Conference London - 1930-1932. Rs 30.
28. Dhammapada: An Anthology of the Sayings of the Buddha. Rs 40.
29. Bamiyan Buddhas Senseless Destruction by Taliban. Rs 40.
30. Supreme Court on Reservation. Rs 50.
31. A Phenomenon Named Ambedkar. Rs 200.
32. Dr. Ambedkar on British Raj. Rs 60.
33. Dr. Ambedkar on Islam. Rs 30.
S. Studies on Dalits and Novel on Dr. Ambedkar:
1. Untouchable Past: Study on Satnami Caste and Untouchables in Central India. 400
2. Untouchable Citizens: Dalit Movements and Democratisation in Tamil Nadu. 400
3. Karamyogi Bharat Ratna Dr. B. R. Ambedkar (Historical Novel) by K.L. Kamal. 70.
T. Books by Dr. B.R. Ambedkar
1. What Congress & Gandhi Have Done to the Untouchables? 250
2. Pakistan or Partition of India 300
3. The Untouchables 200
4. Who were Shudras 200
5. Annihilation of Caste 50
6. Dr Ambedkar in Constituent Assembly 40
7. Castes in India 25
8. Thus Spoke Ambedkar (Volume 1) 400
9. Buddha or Karl Marx 25
10. Ranade, Gandhi & Jinnah 40
11. Federation versus Freedom 60
12. State and Minorities 200
13. Mr Gandhi and Emancipation of Untouchables 25
14. Selected Speeches of Dr BR Ambedkar (edited by DC Ahir) 60
15. Dr Ambedkar on Indian History (Edited by DC Ahir) 20
16 Buddha and his Dhamma 300.
Call M.: 8527533051, L. - 01123744243.

Promotions to SC/STemployees recalled

The Supreme Court Friday recalled its direction to grant quota in promotions to SC/STemployees in higher grade posts in public sector banks, and left it to the government to consider the feasibility of according this benefit.Allowing review petitions filedby the government and the Central Bank of India, a bench of Justice J Chelameswar and Justice A K Sikri ordered deletion of relevant paragraphs of its judgment in January 2015, whereby the court had allowed reservation for SC and ST employees in promotions from Scale I to Scale VI in public sector banks.The bench agreed with Attorney General Mukul Rohatgi's submission that the policy allows only "concession" and not reservation in promotional posts and that these higher grade positions are to be filled up on merit."When an error is pointed out and the court also finds that there is an error apparent on the face of the record, it would not shy away from correcting that error. We would be candid in our remarks that once an error is found in the judgment, there is no reason to feel hesitant in accepting such a mistake and rectify the same," said the bench.No one should suffer becauseof a mistake of the court, the bench added, as it directed deletion of some paragraphs of its original verdict.It also addressed a contention made by the SC/ST Employees Welfare Association of the Central Bank regarding their abysmally minimal representation."We are conscious of the fervent plea… however, whether there is any such justification in the demand or not is for the state to considerand make a provision in this behalf."It said the government as well public sector banks may decide whether their demand is justified and it is feasible toprovide reservation to SC/ST category persons in the matter of promotion in the officers' category and if so, up to which level.

Friday, January 8, 2016

Origin and Meaning of the Buddhist Flag

The Origin and Meaning of the Buddhist Flag


Origin of the Buddhist Flag


The Buddhist Flag, first hoisted in 1885 in Sri Lanka, is a symbol of faith and peace used throughout the world to represent the Buddhist faith.

There appears to have been a controversy over as to who designed the Buddhist Flag.

Some give the credit to Henry Steele Olcott, a retired American Army Colonel to Sri Lanka in May 1880.

Olcott embraced Buddhism and joined the Buddhist revivalist movement and pioneered Buddhist education. He initiated the establishment of close to 400 Buddhist schools and colleges in Sri Lanka. Ananda, Nalanda, Mahinda and Dharmaraja stand as monuments to his pioneering efforts.

In 1884, the Buddhists succeeded in getting the British rulers to declare Vesak Poya Day as a Public Holiday as from May 1885. At this stage the Buddhists established the 'Colombo Committee', and Olcott was indeed one of its members, but there were also more than ten other eminent members of the Sri Lankan laity and sangha.

This committee set about the task of evolving a Buddhist Flag to be hoisted on Vesak Full Moon Day, 28th May 1885, the day declared as a Public Holiday, for the first time.

Thus it is this committee that jointly designed the Buddhist Flag and the then Secretary of the Committee presented it to the public as approved by the 'Colombo Committee' on 17th April 1885.

The Buddhist Flag, so designed, was hoisted for the first time on 28th May 1885, Vesak Full Moon Day, by Ven. Migettuwatte Gunananda Thera at Deepaduththaramaya in Kotahena.

On a suggestion by Olcott the flag was modified to be of the normal size of National Flags. The Buddhist Flag so modified was hoisted on Vesak Full Moon Day in 1886. It remains unchanged to this day and is used by all the traditions and schools of Buddhism throughout the world.

Professor G .P. Malalasekera was instrumental in making it the Flag of the Buddhist World. His proposal at the meeting of World Federation of Buddhists held in Kandy on 25th May 1950, to accept it as the official Buddhist Flag.

It was accepted as the International Buddhist Flag by the 1952 World Buddhist Congress.


Meaning of the Colours of the Buddhist Flag


The original design's six colours; Blue (nila), Yellow (pita), Red (lohita), White (odata), Scarlet (manjestha), and the mixture of these six colours (prabaswara) of the flag represented the colours of the aura that emanated from the body of the Buddha when He attained Enlightenment under the Bodhi Tree.

The original colour of Scarlet, was subsequently altered to Orange.


 

The Horizontal Stripes represent the races of the world living in harmony and the Vertical Stripes represent eternal world peace.

The colours symbolize the perfection of Buddhahood and the Dharma.

The Blue light that radiated from the Buddha's hair symbolises the spirit of Universal Compassion for all beings.

The Yellow light that radiated from the Buddha's epidermis symbolises the Middle Way which avoids all extremes and brings balance and liberation.

The Red light that radiated from the Buddha's flesh symbolises the Blessings that the practice of the Buddha's Teaching brings.

The White light that radiated from the Buddha's bones and teeth symbolises the Purity of the Buddha's Teaching and the Liberation it brings.

The Orange light that radiated from the Buddha's palms, heels and lips symbolises the unshakable Wisdom of the Buddha's Teaching.

The Combination Colour, on the fly, symbolises the universality of the Truth of the Buddha's Teaching.

Therefore, the overall flag represents that regardless of race, nationality, division or colour, all sentient beings possess the potential of Buddhahood.


A more modern, contemporary definition of the six colors is given as:

1. Blue: signifying the concept of loving kindness and peace in Buddhism

2. Yellow: signifying the Middle Path, that is, the complete absence of form and emptiness

3. Red: signifying achievement, wisdom, virtue, fortune and dignity.

4. White: signifying purity, emancipation, that the Dharma will always exist regardless of time or space.

5. Orange: The essence of Buddhism which is full of wisdom, strength and dignity.

6. The Combination of these five colors symbolizes that it is the one and only Truth.

Dalt Author Om Prakash Valmiki

Om Prakash Valmiki - Wikipedia, the free encyclopedia - Edit
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Om Prakash Valmiki
Om Prakash Valmiki
Born 30 June 1950
Barla village of Muzaffar Nagar district in Uttar Pradesh, India
Died 17 November 2013 (aged 63)
Dehradun, India
Occupation writer and poet
Nationality Indian
Citizenship India
Subject Hindi
Spouse chanda
Om Prakash Valmiki (30 June 1950 – 17 November 2013) was an Indian Dalit writer and poet.[1] well known for his autobiography, Joothan, considered a milestone in Dalit literature.[2] He was born at the village of Barla in the Muzzafarnagar district of Uttar Pradesh. After retirement from Government Ordnance Factory he lived in Dehradun where he died of complications arising out of stomach cancer on 17 November 2013.[3]

Being a Dalit child, he was tortured and abused everywhere in society. He was fortunate enough to be born in a household where everyone loved and cared for him. The support and encouragement he gained from the family enabled him to face the dangers of being a Dalit. Right from the early stages of his life, Valmiki was conscious of the importance of studies and hence he was always a bright student. Reading and writing made him an enlightened human being. Valmiki married Chanda; despite the protestations his father accepted her as his daughter-in-law. He was not allotted a house in the government colony. They had to struggle a lot during the initial days of marriage. But he soon settled and both Valmiki and Chanda started a happy married life.[citation needed]

In his novel Joothan he talked about the discrimination they had to face in the school at different points. He says: "During the examinations we could not drink water from the glass when thirsty. To drink water, we had to cup our hands. The peon would pour water from way high up, lest our hands touch the glass". Om Prakash Valmiki describes his life as an untouchable, or Dalit, in the newly independent India of the 1950s. Joothan refers to scraps of food left on a plate, destined for the garbage or animals. Dalits have been forced to accept and eat joothan for centuries, and the word encapsulates the pain, humiliation, and poverty of a community forced to live at the bottom of India's social pyramid. Although untouchability was outlawed in 1949, Dalits continued to face discrimination, economic deprivation, violence, and ridicule. Valmiki shares his struggle to survive a preordained life of perpetual physical and mental persecution and his transformation into a speaking subject under the influence of the Dalit political leader, B. R. Ambedkar.[citation needed]

Besides Joothan (1997) Valmiki published three collections of poetry: Sadiyon Ka Santaap (1989), Bas! Bahut Ho Chuka (1997), and Ab Aur Nahin (2009). He also wrote two collections of short stories, Salaam (2000), and Ghuspethiye (2004). In addition, he wrote Dalit Saahity Ka Saundaryshaastr (2001) and a history of the Valmiki community, Safai Devata (2009), Do Chera' (a play).[4]

All J&K Reserved Category Employees Association held a press conference

Kathua, January 5:

All J&K Reserved Category Employees Association held a press conference under the leadership of All J&K Reserved Category Employees Association President Dr Sanjay Bhasin, on Tuesday.While addressing the conference President Dr Sanjay Bhasin expressed his gratitude for successful protest rally carried out on January 2, against the court orders issued in the matter of no reservation in promotion. Dr Sanjay Bhasin said that the participation of thousands of people belong to Sc/ST/OBC has proved that there is strong resentment among the community people. He said that association has demanded immediate calling off a special session of the State Legislature for extending 77th, 81st and 85th amendment acts of constitution of Jammu andKashmir so that legislature could neglect the court orders issued in the matter of promotion in employment.Dr Sanjay Bhasin also appealed the judiciary to desist from such practices and not fall prey of conspiracies. He stated that the reservations for SC/ST/OBC is not a charity however, is matter of according representation to the people who traditionally deprived of education, means of livelihood and safety by old system.President of All J&K Guru Ravi Dass Sabha Puran Ditta, All J&K Mahasha Sadar Sabha State PresidentRattan Chand Karotra, State Vice-President BSP Som Raj Majotra, State President Jammu & Kashmir Baba Sahib Dr Bhim Rao Ambedkar Manch, Former MLA Dhiyan Chand, Sant Kabir Sabha Babu Ram Bhagat and others also expressedtheir views.They said that they would continue to espouse the cause of backward sections of the society as per the principles laid down by Dr B R Ambedkar."The members of all downtrodden communities should unite and fight for their cause", they added.

Wednesday, January 6, 2016

Quotas do not hurt efficiency, says study

Quotas do not hurt efficiency, says study

Updated: February 5, 2015 09:38 IST | Rukmini S.

    It measured impact of reservation on productivity in Railways

A first-of-its-kind study of the impact of reservations in public sector jobs on productivity and efficiency has shown that the affirmative action did not reduce productivity in any sector, but had, in fact, raised it in some areas.

Despite being widespread and much-debated, India's reservation policy for the educationally and socially backward classes is poorly studied. While there is some research into the impact of reservations in politics and in higher education, there has been no study yet of its impact on the economy.

In the pioneering study, Ashwini Deshpande, Professor at the Delhi School of Economics, and Thomas Weisskopf, Professor of Economics at the University of Michigan, measured the impact of reservation for Scheduled Castes (SCs) and Scheduled Tribes (STs) on productivity and efficiency in the Indian Railways between 1980 and 2002. The study was published in the World Developmentjournal.

The Indian Railways is the world's largest employer where affirmative action applies, Ms. Deshpande said. It employs between 1.3 and 1.4 million people at four levels of employment — Group A to Group D, with Group A employees being the senior-most. There is 15 per cent reservation for the SCs and 7.5 per cent reservation for the STs at all levels, with additional reservation for Other Backward Classes (OBCs). The study looked at SC and ST employees in Group A and B only, since people from marginalised backgrounds would have been unlikely to reach high levels of employment without reservation.

Since an individual's impact on productivity is impossible to estimate, Ms. Deshpande and Mr. Weisskopf compared zones and periods of time with higher numbers of SC and ST employees with those with lower numbers, keeping other variables constant. They found no negative impact on productivity and efficiency in any area, and some positive effects in some areas of work.

"Beyond the numbers, we can speculate about the reasons for why there might be some positive impact of affirmative action," Ms. Deshpande explained. "Individuals from marginalised groups may be especially highly motivated to perform well when they attain decision-making and managerial positions, because of the fact that they have reached these positions in the face of claims that they are not sufficiently capable, and they may consequently have a strong desire to prove their detractors wrong," the authors suggested.

This is a possible explanation which rings true for Scheduled Caste employees of the Railways whom The Hindu spoke to. "At every level where there is discretionary power, SC/ ST employees are systematically discriminated against," said B.L. Bairwa, the president of the All-India Scheduled Castes and Scheduled Tribes Railway Employees Association.

He cited a number of cases from across the country that he was battling, of deserving backward caste railway employees who had been passed up for promotions, transferred arbitrarily or given adverse records. "When an SC or ST employee rises, he has to prove himself and work extra hard. I am not surprised the efficiency goes up," he said.

Monday, January 4, 2016

SC/ST Prevention of Atrocities Act

1. The Bill replaces the Scheduled Castes and Scheduled Tribes (Prevention of Atrocities) Amendment Ordinance, 2014. 

2. The Bill amend the Scheduled Castes and the Scheduled Tribes (Prevention of Atrocities) Act, 1989.  

3. The Act prohibits the commission of offences against members of the Scheduled Castes and Scheduled Tribes (SCs and STs) and establishes special courts for the trial of such offences and the rehabilitation of victims.

3. Actions to be treated as offences:  The Act outlines actions (by non SCs and STs) against SCs or STs to be treated as offences.  

4. The Bill amends certain existing categories and adds new categories of actions to be treated as offences. 

5. Forcing an SC or ST individual to vote or not vote for a particular candidate in a manner that is against the law is an offence under the Act.  The Bill adds that impeding certain activities related to voting will also be considered an offence.  

6. Wrongfully occupying land belonging to SCs or STs is an offence under the Act.  The Bill defines 'wrongful' in this context, which was not done under the Act. 

7. Assaulting or sexual exploiting an SC or ST woman is an offence under the Act.  

8. The Bill adds that: (a) intentionally touching an SC or ST woman in a sexual manner without her consent, or (b) using words, acts or gestures of a sexual nature, or (c) dedicating an SC or ST women as a devadasi to a temple, or any similar practice will also be considered an offence.  Consent is defined as a voluntary agreement through verbal or non-verbal communication. 

9. New offences added under the Bill include: (a) garlanding with footwear, (b) compelling to dispose or carry human or animal carcasses, or do manual scavenging, (c) abusing SCs or STs by caste name in public, (d) attempting to promote feelings of ill-will against SCs or STs or disrespecting any deceased person held in high esteem, and (e) imposing or threatening a social or economic boycott. 

10. Preventing SCs or STs from undertaking the following activities will be considered an offence: (a) using common property resources, (c) entering any place of worship that is open to the public, and (d) entering an education or health institution.

11. The court shall presume that the accused was aware of the caste or tribal identity of the victim if the accused had personal knowledge of the victim or his family, unless the contrary is proved.

12. Role of public servants:  The Act specifies that a non SC or ST public servant who neglects his duties relating to SCs or STs shall be punishable with imprisonment for a term of six months to one year.  The Bill specifies these duties, including: (a) registering a complaint or FIR, (b) reading out information given orally, before taking the signature of the informant and giving a copy of this information to the informant, etc. 

13. Role of courts:  Under the Act, a court of Session at the district level is deemed a Special Court to provide speedy trials for offences.  A Special Public Prosecutor is appointed to conduct cases in this court. 

14. The Bill substitutes this provision and specifies that an Exclusive Special Court must be established at the district level to try offences under the Bill.  In districts with fewer cases, a Special Court may be established to try offences.  An adequate number of courts must be established to ensure that cases are disposed of within two months.  Appeals of these courts shall lie with the high court, and must be disposed of within three months.  

15. A Public Prosecutor and Exclusive Public Prosecutor shall be appointed for every Special Court and Exclusive Special Court respectively. 
Rights of victims and witnesses:  

The Bill adds a chapter on the rights of victims and witness.  It shall be the duty of the state to make arrangements for the protection of victims, their dependents and witnesses.  The state government shall specify a scheme to ensure the implementation of rights of victims and witnesses.
The courts established under the Bill may take measures such as: (a) concealing the names of witnesses, (b) taking immediate action in respect of any complaint relating to harassment of a victim, informant or witness, etc.  Any such complaint shall be tried separately from the main case and be concluded within two months.

Books Written by Dr. Ambedkar

Books Written by Dr. Ambedkar