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Whoever want to change this world annihilating the Galaxy Post Modern Manusmriti Imperialism! Palash Biswas Contact: Palash C Biswas, C/O Mrs Arati Roy, Gosto Kanan, Sodepur, Kolkata- 700110, India. Phone: 91-033-25659551 Email: [EMAIL PROTECTED] <[EMAIL PROTECTED]> * Respected Jyothi and Raj and all friends whoever want to change this world annihilating the Galaxy Post Modern Manusmriti Imperialism! It is hightime to constitute Global Balck Untouchable Resistance Forum and I dare to assure you that the Bhooshakti Kendra and dalit Panchayats are going to play the key role in the history of civilisation. I am sure that without including the Tribals, the indegenous people, blacks worldwide and recognising our roots, it is quite impossible to resist the Globalistion of Hindu, Zionis, White Fascist Imperialism. We have to include all nationality identities and non Hindu periphera into Glabal dalit anti apartheid movement. More over we have to link all parts of this divided subcontinent to create a permanent base of peace and coexistance with equality, justice and democracy, the exact legacy of our Dalit Dravid civilisation. I appeal our south Indian friends to kill this isolation and come and create the Real Mainstream, a subaltern one. North East as well as Tamilnadu and kashmir have to play most vital roles in realliance of marginalised , persecuted human forces to protect man and nature. Some friends from Europe and USA INSIST THAT THEY ARE NOT INTERESTED IN ASIA OR THIS HEMISPHERE AT ALL. These friends want to impeach Bush and protest US Imperailism and Fianacial Tsunami. Simply they neglect the stratigical regrouping in Indian Ocean, Warzone shifted and constyant War against Terrirsm. Thus, they misreading the Global Geopolitics paradoxically help the Pyrates to destroy Humanity and nature across this galaxy. You won`t be able to stop them dividing and ruling nations, nationalities and econimies, societies and languages. You may not stop them deplying Nuclear weapons in this Galaxy wiyth complete dominance in the space. You may not match their Money Power, corporations, Anti People Legislations, Absolute Tyrannical state Powers and so called Industrialisation and Urbanisation massacring indeginous peole worldwide. It is impossible without Active resistance from Africa, Latin America and Asia. It is impossible without full fledged Black Untouchable Global movement immediately. Without taking the women in leadership, without recognising the nationalities and without befriending Tribals worldwide we are destined to be enslaved for many more thousands of years. I am shocked to see that only a tribal state Jharkhand protests the massacre of Tribals in Assam. No Significant Dalit, No OBC, No minority reaction at all! We have to weave the social relations from the beginning once again. Tumkur has shown the Path! I am forwarding you the mail written by Linn Cohen-Cole . Please read it along with the letter written by Raj and Jyothi! Dear Palash Biswas It is indeed very encouraging to see your zeal in spreading the message of Dalit Panchayats all over the country and even across the globe in some parts. Amazing! Being the initiators of this concepts and strategy and having taken it forward many steps ahead we feel proud of you that you are providing the much needed impetus to this endeavor in other parts of India. After the Peace Event in Tumkur the Dalit Panchayat Movement has once again gone ahead in many struggles. In the forefront of our struggles is land. We have regained more than 1100 acres of land in the last one year alone and have on our hand struggle for another 2500 acres of land. Going by past history we are very sure of winning all our struggles. Such is the power of the Dalit Panchayat Movement. In some places it is a struggle for just two acres of land and other places like Muddenahalli it is for 109 acres of land. At this juncture comes your very encouraging news that Bamcef and Janadesh have also shown keen interest in Dalit Panchayat model. We are extremely happy. Last week we had Stephanie Joubert of the Netherlands with us and now we are having Elske Van Gorkum of the Netherlands also with us. These two women have been real ambassodors of the Dalit Liberations struggle in many countries of Europe. They have already provided invalueable service to many Dalit groups that are working for Dalit liberation in many ways. They deserve our appreciation. Now they are also involved in the planning process of developing the Dalit Panchayat Movement in the whole of Karnataka. In this planning Pradeep, Amitha and Anita are an integral part. They are stalwarts of the Dalit Parliament Elections, the Civil Society Summit in Bangaloe and also the Peace Event. We are planning the replicate the Tumkur Dalit Panchayat Model in 16 districts of Karnataka. We shall need support from all corners. Please also give a serious thought to the question of electoral reforms in India. REDS is approaching the issue of Dalit liberation from two major political directions. One is the laying of necessary foundations for internal governance of the Dalit communities through the Dalit Panchayats leading to the establishment of Dalit Parliaments in all the States of India. The other is the integration of Dalit community in the Instruments and Mechanisms of governance in India. Babasaheb Ambedkar fought for separate electorate for Dalits. But in 1955 he changed his position and clearly said that we do not want a separate electorate. Instead, he thundered, what we need is the multimember electoral constituency in India. this will naturally take us to the proportionate electoral system. Many of our leaders do not even understand the implications of Babasaheb's resolution on 27 August 1955 rejecting separate electorate and opting for electoral reforms in India. REDS is now spearheading this second dimension with a holistic blending of the first one. Therefore, We should speak of both the Dalit Panchayat and the electoral reforms in India as integrated whole and not in isolation. One becomes only half without the other. Both these options are new in the horizon of Dalit liberation and Dalit leadership all over India is invited to have a serious look at these options. In this context the pronouncements of some half baked intellectuals that you are anti-national actually adds credit to your credibility. The wwight of your opinion is measured by the amount of criticism that you receive and not so much by the number of appreciation that you get. Therefore, carry on your mission without any hesitiation as you always do. Both Jyothi and Myself wish you all the blessings of Booshakthi and of all our Ancestors in your struggles. Jyothi and Raj -------------------------------------------------------------------------------- Linn Cohen-Cole to me show details 8:10 am (12 hours ago) 11.24.07 Saturday about 5:29pm To have been oppressed for thousands of years, and yet to open your villages to welcome others, and to insist of the dignity and particularity and value of all, not just yourselves, are amazing. What I just read said a lot about how various religions have each tried to "cast" the Dalits in their own model, always to their own advantage, but in each case none of which fit the Dalits themselves, or any idea of treating people with equal worth, and seeking their equal yet distinct contribution. I appreciated the large theoretical context given, which works better than an enumeration of specific injuries. It was a theoretical approach that is both transferable to other situations of oppression - while still about the Dalits and what they have been through. I had thought there was an Hindu belief that all paths up the mountain, can reach god, and saying that the world was infinitely diverse, as was god? I thought that implied each religion and each person was equally valuable. And yet a caste system is so fundamentally in conflict with any other-respecting, god-loves-variety message. I wish the Dalits all strength and courage and the best in their efforts to find themselves as a people, with their own voice and their own heart to share with the world. It would be a great tragedy to miss any voice, and especially to miss one that has a great deal to teach about a struggle to exist in a world where others have needed power over them and a need to feel themselves superior, all-knowing. It also seems a very special timing, the Dalits claiming their own identity and its relation to the earth as mother, since the world - and Christians particularly - have taken the world so far toward disaster with the same idea of superiority over it, forcing it into their model, forcing things from it - not "seeing" it. Not seeing any idea of a whole that is immense and intricately connected, each part essential for what it contributes, each part precious. It is the same blindness and belief in "making" things into what people "think" is true, rather than letting things "be" what is true and finding ways to coexist and benefit without control or arrogance. The idiocy of others assigning stereotypes to anyone is violent at its heart and can become so much more violent in actions. The oppression shows up for blacks, for the disabled, for women, for whoever is cast as an underclass. What was fascinating about the thoughts about the Dalits, was this long historical effort, with group after group, to be allowed in as equal or as who they were themselves, and each time, the imposition of others' beliefs which simultaneously made the Dalits into "the other." It was the repetition of studipity and cruelty and the need to be right by others and the failure to enjoy who "was" actually there, which struck me. Why is that so hard? What is so threatening? I worry that it is just those same "power-over" and absolute certain ideas that will keep us from solving things in a way we so desperately need to right now - and which has so much to do with exactly what the Dalits are about - the earth as mother. We have cast out a feeling portion of ourselves in casting you out - and all others who represent a non-power, non-superior, close to the earth, way of life - and until we reclaim those rejected feelings in ourselves, we won't be able to make the world whole, or welcome and value each other. Your pushing now to be yourselves, feels in some way like world psychological history, with discarded feelings pushing to be reincluded. It seems as though somewhere there was a rupture and fear entered and people, afraid they were worthless themselves, needed to be better than others and to forcibly seize more and more of the earth's bounty, to amass it as proof they were "good" or worthwhile. So, it feels as though until you and others are included and valued - until all feelings are included - human connection with each other and wholeness in each person, won't be restored. It feels as though fear has driven so much of this. Your standing up to say you are worthwhile, resists others' fears and their belief in a dual view of the world, full of perfection one side and boogeymen on the other. Thank you for all you are doing. I wish you the very best. Fw: Excerpts from Ancient Brahmin Literature Inbox "Ashok T. Jaisinghani" Excerpts from Ancient Brahmin Literature As printed on Page Nos. 34 to 39 of ... Nov 22 Pramod Jonnalagadda Namaste Ashok, I would just want to mention one point which would nail this w... Nov 22 Palash Biswas Reallaince of Our Forces is a Must, dalit Panchayat is the Base Palash Biswas... Nov 22 (6 days ago) Palash Biswas CPI(M) Organises Convention For Dalit Rights Thus, the Dalit Vote Bank is als... Nov 26 (3 days ago) Reply Reply to all Forward Print Add Ashok to Contacts list Delete this message Report phishing Show original Message text garbled? "Ashok T. Jaisinghani" to Birendra, ORGANISER, Arora, Tarun, Sunanda, Hari, me, Pramod, Arvind, VHP show details Nov 27 (1 day ago) Mr. Birendra Verma, Why should any wrong beliefs and evil practices of bigoted Brahmins of even the ancient times go unchallenged? What do you mean by stating, "you are maligning and even disowning your forefathers"?How can such evil Brahmins with primitive ideology be considered as the forefathers of all the Hindus who are living in the world today? Of course, you Brahmins can accept as your forefathers all the bigoted Brahmins of ancient times who advocated and committed crimes like rape, murder and looting of the lower castes. Even if your perverted idea were accepted that such evil Brahmins, believing in rape, murder and looting, were the forefathers of all the Hindus of today, then why are all the Hindus not considered as Brahmins? Why should there be any caste system if all the Hindus were the descendants of the Brahmins? You know very well that your belief is absolutely false. The lower castes are no longer going to accept any lies uttered by the bigoted Brahmins. They shall condemn and oppose all the wrong beliefs and evil practices of bigoted Brahmins. Truly, Ashok T. Jaisinghani. Pramod Jonnalagadda to Ashok, ORGANISER, Arora, Tarun, Sunanda, Hari, me, Arvind, VHP, Birendra show details Nov 27 (1 day ago) Namaste Ashok, True that some sections of the society where and are being exploited. What is your solution to bridge the gap between different sections in our society. Simply bashing one section or the other is still aggravating the problem. There needs to be a change in the mindset of the people. If we have to unite people we cannot go by the differences between them. We need to get people to respect the unique traits of the other. What is your solution for this. Shubam Pramod Jonnalagadda +91-9845969951 If India has to become developed nation by 2020 we can not afford to neglect eight crore Vanavasis. A P J Abdul Kalam Former President of India. Dear Palash: What Buddhist community is doing to stop this destruction by Islamists? Swat valley is full of statues of Buddha erected by Kanishka and other rulers. We must stop this carnage. Please form a committee and petition to our P.M. Our P.M. seem to care more about Sikhs living in Pakistan than any one else. These Islamic idiots will never be our friends. Vir Gupta http://think-islam.blogspot.com/2007/10/statue-of-buddha.html Friday, October 05, 2007 Statue of Buddha We are sick. really. Swat is in a turmoil. Government and local religious authorities are at odds with each other. And the result apart from killing of innocent people? Statue of Buddha. Twice it has been the target. Some 'believers' I suppose are trying to knock it off from its place because it is a sign of idolworship. Just like the case of Buddha of Bamyan in Afghanistan. Why should an idol be present on the land of the faithful? I say it again. We are sick. Really. Unfortunate thing is that these people are our own people. They are part of the society. This mentality really exists. Medresshas (not all) do preach hatred. I am supposedly a 'sunni' because I was born in such family. I used to study Quran in mosque just like an average pakistani child. Trust me.. I used to hear some really nasty things about shias! and non-muslims... we were supposed to stay away from them too! but perhaps not as bad as shias! Good lord they were devils! Anyways.. No one from the NWFP governemnt (purely Islamic Government I believe becasue mullahs rule there) has come up with even a denunciation.. let alone providing some security. (yeah yeah I know I am not talking about security for humans but talking of providing security for a statue). The Islamic Caliphate of NWFP is perhaps busy saving its own seat. This ancient relic circa 2 B.C will be no more. I hope I am wrong. http://gatewaypundit.blogspot.com/2007/09/islamists-blast-ancient-swat-valley.html Islamists Bomb-Blast Ancient Swat Valley Buddha in Pakistan Islamic radicals are suspected of bombing the Swat Buddha rock carving in Pakistan that dates back to the 1st Century. A group of masked men had planted explosives in the rock, where the statue of the sitting Buddha is carved. Political Identity in the Ambedkar Era 9 . Jaffrelot, quoting Geertz in The Hindu Nationalist Movement in India 1925 to the 1990s, EPW, p.2273 Copyrights Reserved. **www.dalitreds.in* <http://www.dalitreds.in/>* 15 The Dalit identity is wrought with serious political fundaments. It is an all embracing identity of a people who have been discriminated, oppressed and exploited in the name of caste. It does not apply to all the economic poor. Musafir writes that when the Aryans arrived in India there were ten tribes (viz. Yadu, Turvasu, Druhyu, Anu, Puru, Kuru, Panchala, Bharta, Tritsu and Dasyus living without any discrimination among them. The Aryans came to the Kol-Bhil of Koibhajan (now called the Bharat), applied the policy of divide and rule, propounded the theory of casteism and converted all our ten tribes into about 6000 castes and also sowed the seeds of discrimination among our people.10It is here that the Dalit identity assumes a political character. In any tribal culture there are different communities with their own identities. In fact, all of us have multiple identities as individuals such as language, region, religion, skill, value, gender etc. Yet these identities do not split us into different personalities. The Dalit communities, though many, are one because of the oppression and untouchability they have suffered together as one people. This does not take away their other identities. An individual becomes a strong personality when all the multiple identities are recognized and strengthened. The need in the Ambedkar Era is to strengthen the identities of the different communities that go to make a common identity called Dalit. Submergence of any of the identities will lead to an abnormal development of the Dalit. The multiple identities are the constituent elements of one common identity called the Dalit. The Dalit identity will be weakened in as much as the other identities of the communities are not strengthened. It is political in character because the Dalit identity essentially leads the Dalit people into occupying their rightful space in governance. This country belongs to the Dalits and they should be governing it, creating and providing space for all who live in it. The capitalistic emergence of the Nation State is the anti-thesis of governance. Stopping short of the common identity called the Dalit and glorifying only the constituent identities to the detriment of this common identity will further shrink the available space within the Nation-State politics. In the Ambedkar Yuga this political identity of the Dalits should invariably lead to the formation of a political party identity to lead the Dalits into governance and to establish political democracy taking the country away from the present social order. Babasaheb, Kanshiram, Mayavati, B. Krishnappa, Krishnaswamy and other luminaries have shown the way. There may be many others coming in the same direction. Let thousand flowers bloom. It only makes the garden more beautiful. Jai Bheem! Jai Ambedkar! Jai Booshakthi! Next Millennium - Ambedkar Yuga 10. Subhas Chandra Musafir, A Section of Educated Dalits have Become Mini-Brahmins, Dalit Voice, July 15-31, 1999, p.22 Copyrights Reserved. **www.dalitreds.in* <http://www.dalitreds.in/>* 16 Copyrights Reserved. **www.dalitreds.in* <http://www.dalitreds.in/>* m c raj People have been bound together as communities from time immemorial through culture. However, Culture developed as a scientific intellectual discipline only in modern times. When modernism developed the West thought that they had developed the necessary skills, capacities and technology to face the challenges of modern life. However, they were also fascinated by the ability of traditional communities to face the challenges of life as well as the challenges posed by the influx of modern technology. The traditional communities faced the challenges with their own belief systems, value systems and practices that evolved from them. The West called these systems and practices as culture. Culture is the way a society organizes and governs itself with a set of internally developed belief and values, norms that are congruently evolved and practices that flow out of these. Congruencies and compliances are naturally rewarded while discrepancies and non-compliances are generally punished. Deviations are sought to be corrected through punitive measures. Though ancient philosophers distinguished the different dimensions of governance compartmentalization of people's cultures into economic, social, political and other systems came much later. Such a compartmentalization itself was wrought with a dense back door agenda of some interest groups within societies. Therefore, this process can be described either as a 'development' or as an aberration depending on where one stands vis-à-vis the community. It is not difficult to find similarities in cultures of different communities as there are historicity, territorial commonality and Cosmosity (a term for what is commonly understood as spirituality). However, despite the streaks of commonality communities have opted to govern themselves with their own specific cultures without making any concerted effort to club communities together into a unipolar world in the name of a universal culture. In fact traditional communities are marked by the absence of a designed effort to usher in a universal culture. The strength of specific cultures lies in the fact that they never made an effort to camouflage their systems of governance, as do the modern propagandists of a universal culture. The universal culturalists know very well that human society survives in a predominantly multicultural context. They also know that if they have to achieve their hidden agenda of hegemony and appropriation of the resources of the world to themselves they have to create a make-believe world of universal culture. What happens to communities of people in different parts of the Copyrights Reserved. **www.dalitreds.in* <http://www.dalitreds.in/>* world through the universalization endeavor is well described by Frantz Fanon: " My body was given back to me sprawled out, distorted, re-colored, clad in mourning in that white winter day. The Negro is an animal, the Negro is bad, the Negro is mean, the Negro is ugly; look, a nigger, it's cold, the nigger is shivering, the nigger is shivering because he is cold, the little boy is trembling because he is afraid of the nigger, the nigger is shivering with cold, that cold that goes through your bones, the handsome little boy is trembling because he thinks that the nigger is quivering with rage, the little white boy throws himself into his mother's arms: Mama, the nigger's going to eat me up"1 Cultural Nationalism A Brahminic Agenda When culture is only a worldview on which the internal governance of any given community is based it has a binding and integrating role. The moment culture is glorified out of proportion it is subverted into an instrument of aggression and subjugating communities whose worldview does not allow them to bloat their culture out of proportion. 15 August 1947 marked in the history of India the reentry of one such culture that fought tooth and nail against colonialism only to establish its own colonialism over different cultures of this country. The claim to universalism is much stronger in Brahminism than in the Western culture. However, Western cultural hegemony poses a serious threat to specific cultures of communities because of its wide geographical and ethnographical coverage than Brahminism, which is limited in its coverage. The geographical limitation does not in any way undermine the cruelty with which Brahminism has annihilated the internal governance of communities in India. Brahminism is also significantly marked by its denial of the human minimum. When there is no human minimum there is no culture. The worst victim of this denial of culture is the Dalit community, generally in Asia but particularly in India. In its fundamental beliefs Brahminism is universal just as all dominant cultures are. Brahma is the supreme soul and all that exists is only an illusion of Brahma. Vivekananda would go even to the extent of saying that both Christianity and Islam are but extensions of Hinduism. Such is the bloating self-glorification of Brahminism that it would swallow all claims to specificities of different communities and cultures. The post-colonial Brahminism is one of the worst cultures because it has shed its earlier crude forms and has assumed more sophisticated but cruelest forms. For example the pre-colonial Brahminism took recourse to total denial of education. As history would show the ratio of success of such crude forms of Brahminic culture was declining and it was in need of refining its hegemonizing strategies. The colonial period offered them examples of such subtleties. A more acceptable form of denial of knowledge to people is imparting filtered knowledge so that people of different countries and cultures would get only the knowledge that was determined by dominant cultures. At the same time they will be very content with the illusion that they have progressed because of the education they get. The 1. Frantz Fanon, Black Skin, White Masks, p.113-114 Copyrights Reserved. **www.dalitreds.in* <http://www.dalitreds.in/>* period of colonization was a period of education for the Brahmin Universalists from their Western counterparts. The freedom struggle itself was a camouflage, one of the greatest dramas enacted in the history of humankind for the transfer of one dominant culture into the hands of a much worse dominant culture. At the bottom of this cultural transfer was the project of appropriation of the resources of this land. The colonizers had swept all possible resources from the face of this part of the earth and were now happily leaving their counterparts to complete their unfinished task. The object now became subjects, only to perpetuate the same strategies of the colonizers with much more vigor and vitality. The Dalit people were objects in the pre-colonial era, were objects during the colonial period and have become worse victims in the post-colonial India. Objectification of the Dalit people through the thorough establishment of the Brahminic culture became an accomplished fact. Savarkar who was the former head of a terrorist group was a leading figure in the struggle of the Maharashtra Brahmins to lead India into the ideology of a cultural nationalism as against the project of political nationalism proposed by the likes of Periyar, Mangooram, Mahatma Jyothibah Phule, Swami Atchuthanand and Babasaheb Ambedkar. The proponents of cultural nationalism under the aegis of the RSS and Brahmin Maha Sabhas camouflaged their search for hegemonic power in the discourses of universalism. "All of us are Indians and all Indians are equal" so goes their dictum. This sounds great. Everybody loves it. What more does a society need, asks the ordinary, unsuspecting citizen in the new euphoria of the nascent independent nation. But then how about the Dalit whose humanity was denied and whose human rights were denied for more than three millennia? Has she/he any hope of being an equal? How about the history and culture of the Dalit people that have been buried under the edifice of the Aryan history and culture? If we are one people, one nation and if we have one culture, one language and one religion why is it that the gods of this religion incarnated to kill the kings of the indigenous people described as asuras and rakshasas by the Aryan epics? Why is it that the Dalit people are branded as untouchables if they really belong to the same culture and same religion? Why is it that they are not allowed into the temples for worship if they belonged to the same culture? Even in the discourses of the post colonial cultural nationalism the predominant concern was the restoration of the Brahmin as the inheritor of this nation rather than the establishment of an egalitarian social order where the human space of the Dalit people would be ensured. That all are equal before law sounds good. However, what is this law that guarantees the equality of all citizens? The legal system is firmly saddled in the Brahminic Social Order that has sanctified inequality as a religious virtue and a sure way to heaven. Post-modern universalism of the Brahminic Social Order has given a quiet burial to perspectivism.2 Governance of the post colonial independent India has been passed on into the hands of the cultural nationalists who have a designed a project to systematically annihilate indigenous cultures and co-opt all Dalit people 2. Perspectivism is the strategy of articulating theories that express the viewpoint of different oppressed groups. Copyrights Reserved. **www.dalitreds.in* <http://www.dalitreds.in/>* and tribal people into the Hindu fold. Within this Hindu fold the Dalits do not become touchables. That is not an irony. It is the value system, which governs a society based on the Brahminic Social Order. Perspectivism at Stake What is the cumulative consequence of the submergence of the Dalit history and culture under the Brahminic culture? Over many centuries and millennia the Dalit communities have lost the strong normative order and forms of internal governance. Brahminism worked like a slow poison threatening the Dalits here, co-opting them there, cheating them treacherously here and so on. A dilution of their strong principles of internal governance handed over orally generation after generation have been lost because of the over imposing influence of Brahminism. The same consequences are the results of the conversion of the Dalit people into Christianity and Islam. These three cultures have taken pride in having hoisted the symbols of their pride standing on the debris of the Dalit culture. Not having had a written normative for internal ordering of their society the Dalit culture has been trampled upon with impunity. Dalitism is a philosophy, a value system and a social order that deeply respects and provides free space for perspectivism. The many communities within the Dalit identity have been asserting their ability to exist together with differences though the dominant cultures would cover the entire Dalit communities with their blanket of universalism. They look at the differences drawn out of specificities as conflicts. The internal 'conflicts' within the Dalit communities should be understood from this dimension. It is the Universalists who are highly disturbed by the internal 'conflicts' of the Dalit communities. Being communitarian till today the Dalit culture focuses on specific values unlike French revolution and Hindutva fundamentalism, which focus on universal values. The true colors of the proponents of a universal culture to the detriment of multicultural societies stand exposed in their over emphasis on individualism as a universal culture. All dominant cultures have a heady mixture of individualism and universalism. Dalitism in contrast stands by communitarianism. The community is the political actor. Communitarian Ethos More and more individuals from the Dalit communities are drawn into Brahminic culture jeopardizing the already depleted communitarian ethos of the Dalit communities. Such individual Dalits (mostly from the educated ones) do not realize that they have no permanent and dignified space within the Brahminic Social Order. They can only have that space that the dominant caste culture decides to allocate so as to give minimum benefit to the Dalit and extract maximum benefit to itself from the presence of the Dalit. The space provided by the dominant castes groups within their culture to the Dalit is their own political statement to the rest of the society about themselves and not a genuine space Copyrights Reserved. **www.dalitreds.in* <http://www.dalitreds.in/>* for the human dignity of the Dalit communities. Provision of space to individual Dalits is simultaneously a denial of the space to the communitarian culture of the Dalit people. The political statement is that the Dalit people must allow themselves to be governed by the dominant worldview of Brahminism for their survival. Such a statement that has been handed down to the Dalit people with a camouflage of universal brotherhood is totally unacceptable to the Dalit communities. Dalit elders have asserted again and again that we do not need the sympathy of anybody, what we need are our human rights. Power in the hands of forces that actively establish a hegemonic culture such as Brahminism shall never guarantee equal rights for all people. Th * On 11/28/07, moses hansda <[EMAIL PROTECTED]> wrote: > > I condemn the attack on the Tribals in Assam. It is a shame.... > > Why NO Bandh???? Its need a deeper thinking to understand why people are > forced to call for BANDH????..... again need an understanding of what is > that modern development....Economic groth..etc. WHOSE DEVELOPEMENT? What > kind of development? > > In Solidarity, > > Mahadev > > > Sudesh Kumar <[EMAIL PROTECTED] <sudesh.kumar%40yahoo.com>> wrote: > I do agree here. In my personal view - BANDH (Economic Blockade) should be > fully banned in entire India. It was a different time, when Gandhi was > started non-cooperation movement or kind of BANDH against British Raj but, > now days certainly, it can't be justified by anyway. In India we changed the > definition of Politics and Social Work and other similar kinds of words. > Also, it sounds normal by Indian context as propelled by contextual problems > though, its not taken as a normal thing by entire global population. We all > citizen should seriously take this issue because, it is stopping and pushing > us miles of step back in the modern age of globalization, growing technology > and so called booming economy. > > Anuj Mishra <[EMAIL PROTECTED] <anujkmishra%40yahoo.com>> wrote: > Dear Friends, > > I personally condemn attack on any people from any state also I feel sorry > for people who lost their life. Also I personally condemn damaging public > and private properties in lieu of private demands from government. > > This is common phenomenon in India to damage public and private properties > belong to other groups when some group is protesting or agitating for their > demand. I did not say that demand of agitating people were right or wrong. > It may be right in their terms. But why to damage properties of locals or > public when demanding their personal demand. They should protest peacefully > and submit demands to government. > > In India particularly Bihar and Jharkhand people organize BANDH 10 days > average in a month for some of their demand and people who participate in > BANDH take this opportunity to vandalise properties of other people like > shops, vehicles (It is one of common targets), houses, public offices, > public vehicles, trains etc. These people take this opportunity to MARK > THEIR PRESENT AS NETA of certain group or society and they become INCH > closer to get tickets from some political parties or in other terms GET > ANOTHER POLITICAL MILESTONE in their career. They do not know these > properties are there for their convenience. > > Why this vandalism ? I must say If those protesting people were protesting > peacefully then this kind of attack would have been avoided. > > Have any news channels given inside stories of news for bus owners, shop > owners, vehicle owners etc whose properties has been damaged in BANDH and > protest ? In all streets of India there are hundreds of small shopkeepers > who earn daily for food for their family. Everybody should respect others > priority. I hope when people of India (Particularly Bihar & Jharkhand) > understand this then our states also become heaven to stay and make other > states heaven too. > > SAY NO TO BANDH. > > With Best Regards : > Anuj Kumar Mishra > âOnce you eliminate the impossible, whatever remains, no matter how > improbable, must be the truth.â > -- Sir Arthur Doyle > > ----- Original Message ---- > From: Jharkhand News <[EMAIL PROTECTED] <news%40jharkhand.org.uk>> > To: [email protected] <Jharkhand%40yahoogroups.co.in>; > [EMAIL PROTECTED] <jharkhand%40googlegroups.com>; > [EMAIL PROTECTED] <jharkhandi%40yahoogroups.com>; > [EMAIL PROTECTED] <jharkhandi%40googlegroups.com> > Sent: Monday, November 26, 2007 11:39:02 AM > Subject: [ =>> Jharkhand <<= ] Trouble began when about 10,000 tribal > people, backed by the All Assam Adivasi Studentsâ Association (AAASA), > > Assam violence: 5 killed, curfew on Guwahati, IANS: An indefinite > curfew was clamped in Assams main city of Guwahati on Saturday after five > people were killed and more than 130 wounded, 30 of them critically, in a > mob attack on tribal protesters. > > Trouble began when about 10,000 tribal people, backed by the All Assam > Adivasi Students' Association (AAASA), took out a protest march through > the > city streets demanding scheduled tribe status. > > "Residents of Guwahati and the protesters clashed in the streets after the > agitators went on a rampage damaging about 100 vehicles and destroying > shops. > > The angry locals retaliated by attacking the protesters in which five > Adivasi people were killed," a senior police official said wishing not to > be > named. > > Police fired teargas shells to disperse the protesters when they tried to > break a security cordon to take out the march through the city streets. > > "Local residents armed with sticks and iron rods, besides crude > implements, > attacked the fleeing protesters and beat them mercilessly, " Parag Moni > Aditya, a witness, said."The mob attack took place after the protesters > started damaging vehicles and shops in the area," the police said. > > "An indefinite curfew was enforced as a precautionary measure with the > army > kept on standby in the city," C K Das, a magistrate, said. The injured, > including women, were shifted to hospitals. The tribals are engaged in > Assam's tea plantations. The AAASA has called a 36-hour sta-tewide strike > on > Sunday. > > http://www.deccanhe rald.com/ Content/Nov25200 7/scroll20071125 37743.asp? > section=frontpag enew > > [Non-text portions of this message have been removed] > > --------------------------------- > Be a better sports nut! Let your teams follow you with Yahoo Mobile. Try > it now. > > [Non-text portions of this message have been removed] > > > [Non-text portions of this message have been removed] Note: Replying to this email will send an e-mail to Jharkhand Online Forum. Jharkhand Online Forum is totally un-moderated means here you have got 100 percent freedom to express your thoughts, views and opinions. 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