India's Revolutionary Icons who followed the paths of The Buddha
It all began with Buddha... and these are some of the great Torch Bearer's of Buddha's Dhamma.... This Blog is a Scholarly Blog created to provide insights into the life, services and Social contributions of some of the Greatest of Indian Scholars, Humanitarians, Saints and social activists about whom the vested interests and Rotten Indian media do not write. Nor there is a State or center policies to restore and protect the stunning stories of these great men and woman...let me walk you through the greatness..!!
Tuesday, January 23, 2007
Monday, January 15, 2007
In and For the Post-Ambedkar Dalit Movement
The whole book is freely available on the internet, a great book.
'AMBEDKAR'
IN AND FOR THE POST-AMBEDKAR
DALIT MOVEMENT
(A paper presented in the seminar on the Post-Ambedkar Dalit Movement organised by the Department of Political Science, University of Pune on 27-29 March, 1997)
By Anand Teltumbde
Sugawa Prakashan, Pune
'AMBEDKAR'
IN AND FOR THE POST-AMBEDKAR
DALIT MOVEMENT
(A paper presented in the seminar on the Post-Ambedkar Dalit Movement organised by the Department of Political Science, University of Pune on 27-29 March, 1997)
By Anand Teltumbde
Sugawa Prakashan, Pune
ROOMS with a View- Caste, Race and Stupidity, how it develops?
THE MALLEABLE LANGUAGE OF MANY CULTURES IS PRESERVED IN THE WOOD AND STONE OF PITT'S NATIONALITY ROOMS.
By Mark Collins
If a group of people are isolated long enough, author John Updike once observed, they soon develop an accent, then a dialect, then a language all their own.
The same happens to many Americans, only in reverse. Time and oceans isolate us from our forebears' native lands. Succeeding generations lose their language, then their dialect, then their accent altogether. Folk clothes and folk customs give way to suburban houses and Chevrolets. Soon our identity has melded into the melting pot, which is exactly what our immigrant ancestors wanted: a new life in the New World. Subsequent offspring, however, begin yearning for the past. Lost in the hegemony of modern culture, they feel along the bark of the family tree, mapping the limbs, seeking the route to the roots.
By Mark Collins
If a group of people are isolated long enough, author John Updike once observed, they soon develop an accent, then a dialect, then a language all their own.
The same happens to many Americans, only in reverse. Time and oceans isolate us from our forebears' native lands. Succeeding generations lose their language, then their dialect, then their accent altogether. Folk clothes and folk customs give way to suburban houses and Chevrolets. Soon our identity has melded into the melting pot, which is exactly what our immigrant ancestors wanted: a new life in the New World. Subsequent offspring, however, begin yearning for the past. Lost in the hegemony of modern culture, they feel along the bark of the family tree, mapping the limbs, seeking the route to the roots.
Dr.Ambedkar & America?
Dr. Ambedkar and America
By Prof. Eleanor Zelliot A talk at the Columbia University Ambedkar Centenary, 1991
Introductiory remarks
Dr. Ambedkar was one of the first (and one of the few) Indian leaders to be educated in the United States. I am not sure what influence his years at Columbia University in New York City had on his life, but I know we can be proud to claim some part of this remarkable man's early development. Two of the qualities which mark his life and career – optimism and pragmatism – may have been enhanced by his contact with this country, which prides itself on its charactersitics of hope and practicality.
The three years Ambedkar spent at Columbia, 1913-1916, awakened, in his own words, his potential. Columbia was in its golden age, and a list of Ambedkar's professors reads like a catalog of early 20th-century American educators. The transcript of Ambedkar's work at Columbia reveals that he audited many classes, more than he could have taken for grades, including such subjects as "railroad economics." Later, Ambedkar wrote, "The best friends I have had in my life were some of my classmates at Columbia and my great professors, John Dewey, James Shotwell, Edwin Seligman and James Harvey Robinson. II (Columbia Alumni News, December 19, 1930).
By Prof. Eleanor Zelliot A talk at the Columbia University Ambedkar Centenary, 1991
Introductiory remarks
Dr. Ambedkar was one of the first (and one of the few) Indian leaders to be educated in the United States. I am not sure what influence his years at Columbia University in New York City had on his life, but I know we can be proud to claim some part of this remarkable man's early development. Two of the qualities which mark his life and career – optimism and pragmatism – may have been enhanced by his contact with this country, which prides itself on its charactersitics of hope and practicality.
The three years Ambedkar spent at Columbia, 1913-1916, awakened, in his own words, his potential. Columbia was in its golden age, and a list of Ambedkar's professors reads like a catalog of early 20th-century American educators. The transcript of Ambedkar's work at Columbia reveals that he audited many classes, more than he could have taken for grades, including such subjects as "railroad economics." Later, Ambedkar wrote, "The best friends I have had in my life were some of my classmates at Columbia and my great professors, John Dewey, James Shotwell, Edwin Seligman and James Harvey Robinson. II (Columbia Alumni News, December 19, 1930).
Sunday, January 14, 2007
Gajendran Ayyadurai- Scholar of the Month [January 2007], due to serious questions about if he deserves to be a scholar, I removed him from the list
Gajendran Ayyadurai has been removed from scholar of the month. A appropriate candidate will be reviewed and profiles here in this column.
Friday, January 12, 2007
Dr.Ambedkar- The Great Scholar & Humanitarian
For Writers:
Knowingly or unknowingly, deliberately or by careless usage of words, writers at times make a wrong interpretation of a person, event, a book or activities. Jack Stephenson, a graduate student from a US university and an aspiring writer on Dalit/Shudra issues in India, in his recent article he has mentioned "a militant Ambedkar"?. I wrote to him to correct the word because I did not agree with him to use this word about Dr.Ambedkar. He did not understand why I was against it or felt aversive to this word"militant". The following is my response to him, this can be very well to all the writers of today who otherwise might misinterpret certain services of Great Ambedkar.
This is my Explanation & Reasons:
Saint said...
Hello Jack & Bhupinder,
I wish you had an opportunity to read my comments carefully, because the answer for your question is already embedded in it. Neverthless, I am glad to clarify it for you here, so that it might be of some help for all concerned to draw a fruitful interpretation of Dr.Ambedkar's contributions to this world. Dr.Ambedkar was one of the finest Humanitarian and intellect. I realy cannot think of an alternative or an equivalent person like Dr.Ambedkar in the last 100 hundred years or so?. His humanitarian way of dealing with this world predominates even today than his myraid of other superlatives he acquired or possessed or encapsulated in him.
It is very important for us to look at his early years to see why militancy was not part of his life but the humanitrain and scholarly approach was!!.
Let us look at the early years of Dr.Ambedkar:
a].In the school days, he was humiliated and tortured by isolation and he was made to sit in a corner like some street dogs?.
b].His classmates used to keep their lunch boxes behind the black board or somewhere in that vicinity. The class teacher asked the students in the class to go to the board to write or explain subjects, one day when the teacher had asked Ambedkar to come forward to the black board. There was an immediate chaos among boys in the classroom, the whole class was opposed Ambedkar reaching to the board, infact they all rushed to move their lunch boxes far away from Ambedkar. These are young boys, these are kids we are talking about. Even the kids those era had the most maligned heads and thoughts about another human, they called the poor section of the society as impure, these day to day class activity is worst than slaughtering of a person. Because they were actually slaughtering the thoughts of Ambedkar and other untouchable boys, such a very young and tender brains cannot withstand tormenting environments as was imposed upon the dalits those days by lunatic caste people. But Ambedkar made it through, there was not a single incident of he beeing a militant or attacking the other boys in the class...?.
c]. When, Bhimrao was thursty and tried to drink water in a public tap, he was physically kicked out of water tap, and abused for touching the water tap, the hearts should bleed in any human to watch or to undergo such social crimes. But such barbarism continued......the remains of barbaric hindu culture is killing dalits even today.
d] Elsewhere, water was poured on his hands for him to drink, from several feet above his hand, he has to hold both the hands like a begging posture to fetch some stray water from some upper castes persons pot and he was made to drink like this?.
e].When Bhimarao and his brother or cousin brother were travelling in a man pulled cart, somewhere halfway the cartman was told about the boys that they were untouchables, immmediately the cartman twisted the cart and these kids were thrown out of the cart savagely by the bloody cartman.
f] so many events like this would normally torment the thought processes and ability to behave as normal human, it will make a person ill to an extent that he or she will turn into taking arms, guns or something to become a militant or at the least a voilent person. Which is the height of beeing a militant, I would have appreciated such militantancy in him if had followed that path, butDr.Ambedkar did the opposite, even in such circumstances Dr.Ambedkar was showing his most humane side of it or he was humane beyond the human qualities we see in our society. The atrocity against him was like a crucification that he went through? I would have enjoyed even if Dr.Ambedkar had turned as a rebel (which is also a militant behavior), but Ambedkar did not turned into any of those, no he did not turned into a rebel or some murderer of some sorts!.
On the contrary, Dr.Ambedkar galvanized all his internal and external resources and strenghts to deal with this inhumane conditions head on, he educated himself despite all this shortcomings, after basic education, he uplifted himself into an intellect. This way his endeavors were to face the trillions of hindu tabos and the pathology of castes in the hindu society. Only intellecutalism in him empowered Dr.Ambedkar to fight with this whole barbaric hindu system and he did not use the militancy in him.
Remember one thing, Brahmins and the Hindu society is so badly fu...d up, the only thing in the world that can defeat the hard wired pathology of hindu and varna social anarchy is intellecualism. We have seen militants after militants, the good, the ugly and the bad militants who have failed to succeed using militancy approach. However, ONE SCHOLAR with great intellectualism was able to defeat, crush and destroy those brahminical monarchy of Indian society. That was and is Dr.Ambedkar, ......why and how would you refer such nobel qualities as militant approach?. I realy love to see a militant approach to throw out the damn caste virus, but it did happen by militant way.
The strategy that helped Dr.Ambedkar is the existence of enormous human integrity in Dr.Ambedkar as a human at a time period where human rights did not exist. in Indisa, ofcourse human rights are quite alien to Indian society even at present.
It was a time an untouchable might have been crushed like an insect, at that age Dr.Ambedkar did not sway away from good thoughts and good deeds to himself and to the society, as a matter of fact good deeds to the whole nation. So imagine, if Dr.Ambedkar is alive today and if he happens to hear this "militant" word, he might say oh good lord Buddha whatever happened this people, am I a militant? or have I used militancy in my approach?.
Jack, your examples and reasons are compelling and good ones as to why you have used the term, neverthless, I wish you will find some sense in my explanations.
Though some of Bhimarao's writings or thoughts would have had inclination towards Marxism and some such ideals, though his speeches and writings were fiery and like a wild fire but he stood beyond the militant approach, he would have easily became a gun holding militant if not a pen holding militant or for that matter a militant with pen and blood inside the pen. But, he was not?.
Furthermore, an english word such as militant has about half a dozen meaning, if you try to go through all those actual meaning of those words, it would be hard for me or anyone to be convinced if we can realy refer Bhimarao with that term, besides one of the meaning for this word is that "one who is not accepted widely or who's ideas are not accepted widely??". This is another good reason why this term is not right to use as does not fit Dr.Ambedkar, his work and principles are most widely accepted and used then and used widely now. As a matter of fact, though there were Hindu's against Dr.Ambedkar's upraisal and his social activities at that time, majority of Indians subtly appreciated his great service and nobel touch on the Indian society and on India.
Jack, you are a scholar, you are bestowed with great writing asset in you, sometime a little care or appropriate way of saying it will strengthen your creativity and the truth. Sorry if I offended you by saying savior of dalits, so what? I did say and mean in a way that one can become a DALIT SAVIOR, ask why not?. A true human of any color or country or society can come forward and clean up a filth like hindu society & filthy hinduism.
Because hindu's are incapable of any human qualities and human realization, whereas foreigners are better equipped with human qualities in them, time and again we have seen this, we had Mother Theresa, but who has to come from outside India and became such a great angel and savior of poor and needy. We had Beverely Nicholls to write about Gandhi was the most dangerous person to the dalits and to majority of sections of Indians as this naked pakri Gandhi was a traitor of the society and especially the downtrodden society, a shame to great human qualities. We had and have these NGOs from US and Europe who came to India to uplift the dalits, never or hardly there were any hindu's who pureheartedly determined and worked to clean up caste pathology that is true then and true now even after 5000 years, not a single Hindu so called upper caste person worth mentioning for this cause, so what this indicates is a foriegner might be better option for dalits in addition to their own dalit intellectuals and activists and messiah's to eliminate the caste. The dalits themselves are relentlessly fighting to cure the society. Therefore, I believe... it is just possible by a Human only by a Human. Not a hindu animals. Though dalits are the best to uplift their society themselves than others, it is not a pre-requisite, what is a pre-requisite here is to change and uplift the society by someone with great human quality, by someone who has the passion, love and care for fellow humans. After all, the truth prevails, the truth triumphs, not the filthy social system. And the best examples for this is Dr.Ambedkar, there are millions of his followers are the other good examples.
It is nice to see people like you and Bhupinder are coming forthcoming to talk and write about dalits, and thanks for beeing so thoughtful. Your service will shed some light on the darkest nation on earth, the Hindu India. The darkest and dirtiest and poorest nation on earth, the Hindu India.
What India needs now is a Humane India, where all men are equal. We do not want Hinduism which teaches there are pure men and there are impure men, it teaches saying there are warriors and there are outcastes, such bullshits need to be eliminated from the face of the earth, not only from India, but from Nepal, but from Pakistan, but from UK and from all over the world where dalits are mistreated. Only then, this barbaric Indians can claim any nationhood for India let alone claiming it as a powerful nation!.
Saint
Knowingly or unknowingly, deliberately or by careless usage of words, writers at times make a wrong interpretation of a person, event, a book or activities. Jack Stephenson, a graduate student from a US university and an aspiring writer on Dalit/Shudra issues in India, in his recent article he has mentioned "a militant Ambedkar"?. I wrote to him to correct the word because I did not agree with him to use this word about Dr.Ambedkar. He did not understand why I was against it or felt aversive to this word"militant". The following is my response to him, this can be very well to all the writers of today who otherwise might misinterpret certain services of Great Ambedkar.
This is my Explanation & Reasons:
Saint said...
Hello Jack & Bhupinder,
I wish you had an opportunity to read my comments carefully, because the answer for your question is already embedded in it. Neverthless, I am glad to clarify it for you here, so that it might be of some help for all concerned to draw a fruitful interpretation of Dr.Ambedkar's contributions to this world. Dr.Ambedkar was one of the finest Humanitarian and intellect. I realy cannot think of an alternative or an equivalent person like Dr.Ambedkar in the last 100 hundred years or so?. His humanitarian way of dealing with this world predominates even today than his myraid of other superlatives he acquired or possessed or encapsulated in him.
It is very important for us to look at his early years to see why militancy was not part of his life but the humanitrain and scholarly approach was!!.
Let us look at the early years of Dr.Ambedkar:
a].In the school days, he was humiliated and tortured by isolation and he was made to sit in a corner like some street dogs?.
b].His classmates used to keep their lunch boxes behind the black board or somewhere in that vicinity. The class teacher asked the students in the class to go to the board to write or explain subjects, one day when the teacher had asked Ambedkar to come forward to the black board. There was an immediate chaos among boys in the classroom, the whole class was opposed Ambedkar reaching to the board, infact they all rushed to move their lunch boxes far away from Ambedkar. These are young boys, these are kids we are talking about. Even the kids those era had the most maligned heads and thoughts about another human, they called the poor section of the society as impure, these day to day class activity is worst than slaughtering of a person. Because they were actually slaughtering the thoughts of Ambedkar and other untouchable boys, such a very young and tender brains cannot withstand tormenting environments as was imposed upon the dalits those days by lunatic caste people. But Ambedkar made it through, there was not a single incident of he beeing a militant or attacking the other boys in the class...?.
c]. When, Bhimrao was thursty and tried to drink water in a public tap, he was physically kicked out of water tap, and abused for touching the water tap, the hearts should bleed in any human to watch or to undergo such social crimes. But such barbarism continued......the remains of barbaric hindu culture is killing dalits even today.
d] Elsewhere, water was poured on his hands for him to drink, from several feet above his hand, he has to hold both the hands like a begging posture to fetch some stray water from some upper castes persons pot and he was made to drink like this?.
e].When Bhimarao and his brother or cousin brother were travelling in a man pulled cart, somewhere halfway the cartman was told about the boys that they were untouchables, immmediately the cartman twisted the cart and these kids were thrown out of the cart savagely by the bloody cartman.
f] so many events like this would normally torment the thought processes and ability to behave as normal human, it will make a person ill to an extent that he or she will turn into taking arms, guns or something to become a militant or at the least a voilent person. Which is the height of beeing a militant, I would have appreciated such militantancy in him if had followed that path, butDr.Ambedkar did the opposite, even in such circumstances Dr.Ambedkar was showing his most humane side of it or he was humane beyond the human qualities we see in our society. The atrocity against him was like a crucification that he went through? I would have enjoyed even if Dr.Ambedkar had turned as a rebel (which is also a militant behavior), but Ambedkar did not turned into any of those, no he did not turned into a rebel or some murderer of some sorts!.
On the contrary, Dr.Ambedkar galvanized all his internal and external resources and strenghts to deal with this inhumane conditions head on, he educated himself despite all this shortcomings, after basic education, he uplifted himself into an intellect. This way his endeavors were to face the trillions of hindu tabos and the pathology of castes in the hindu society. Only intellecutalism in him empowered Dr.Ambedkar to fight with this whole barbaric hindu system and he did not use the militancy in him.
Remember one thing, Brahmins and the Hindu society is so badly fu...d up, the only thing in the world that can defeat the hard wired pathology of hindu and varna social anarchy is intellecualism. We have seen militants after militants, the good, the ugly and the bad militants who have failed to succeed using militancy approach. However, ONE SCHOLAR with great intellectualism was able to defeat, crush and destroy those brahminical monarchy of Indian society. That was and is Dr.Ambedkar, ......why and how would you refer such nobel qualities as militant approach?. I realy love to see a militant approach to throw out the damn caste virus, but it did happen by militant way.
The strategy that helped Dr.Ambedkar is the existence of enormous human integrity in Dr.Ambedkar as a human at a time period where human rights did not exist. in Indisa, ofcourse human rights are quite alien to Indian society even at present.
It was a time an untouchable might have been crushed like an insect, at that age Dr.Ambedkar did not sway away from good thoughts and good deeds to himself and to the society, as a matter of fact good deeds to the whole nation. So imagine, if Dr.Ambedkar is alive today and if he happens to hear this "militant" word, he might say oh good lord Buddha whatever happened this people, am I a militant? or have I used militancy in my approach?.
Jack, your examples and reasons are compelling and good ones as to why you have used the term, neverthless, I wish you will find some sense in my explanations.
Though some of Bhimarao's writings or thoughts would have had inclination towards Marxism and some such ideals, though his speeches and writings were fiery and like a wild fire but he stood beyond the militant approach, he would have easily became a gun holding militant if not a pen holding militant or for that matter a militant with pen and blood inside the pen. But, he was not?.
Furthermore, an english word such as militant has about half a dozen meaning, if you try to go through all those actual meaning of those words, it would be hard for me or anyone to be convinced if we can realy refer Bhimarao with that term, besides one of the meaning for this word is that "one who is not accepted widely or who's ideas are not accepted widely??". This is another good reason why this term is not right to use as does not fit Dr.Ambedkar, his work and principles are most widely accepted and used then and used widely now. As a matter of fact, though there were Hindu's against Dr.Ambedkar's upraisal and his social activities at that time, majority of Indians subtly appreciated his great service and nobel touch on the Indian society and on India.
Jack, you are a scholar, you are bestowed with great writing asset in you, sometime a little care or appropriate way of saying it will strengthen your creativity and the truth. Sorry if I offended you by saying savior of dalits, so what? I did say and mean in a way that one can become a DALIT SAVIOR, ask why not?. A true human of any color or country or society can come forward and clean up a filth like hindu society & filthy hinduism.
Because hindu's are incapable of any human qualities and human realization, whereas foreigners are better equipped with human qualities in them, time and again we have seen this, we had Mother Theresa, but who has to come from outside India and became such a great angel and savior of poor and needy. We had Beverely Nicholls to write about Gandhi was the most dangerous person to the dalits and to majority of sections of Indians as this naked pakri Gandhi was a traitor of the society and especially the downtrodden society, a shame to great human qualities. We had and have these NGOs from US and Europe who came to India to uplift the dalits, never or hardly there were any hindu's who pureheartedly determined and worked to clean up caste pathology that is true then and true now even after 5000 years, not a single Hindu so called upper caste person worth mentioning for this cause, so what this indicates is a foriegner might be better option for dalits in addition to their own dalit intellectuals and activists and messiah's to eliminate the caste. The dalits themselves are relentlessly fighting to cure the society. Therefore, I believe... it is just possible by a Human only by a Human. Not a hindu animals. Though dalits are the best to uplift their society themselves than others, it is not a pre-requisite, what is a pre-requisite here is to change and uplift the society by someone with great human quality, by someone who has the passion, love and care for fellow humans. After all, the truth prevails, the truth triumphs, not the filthy social system. And the best examples for this is Dr.Ambedkar, there are millions of his followers are the other good examples.
It is nice to see people like you and Bhupinder are coming forthcoming to talk and write about dalits, and thanks for beeing so thoughtful. Your service will shed some light on the darkest nation on earth, the Hindu India. The darkest and dirtiest and poorest nation on earth, the Hindu India.
What India needs now is a Humane India, where all men are equal. We do not want Hinduism which teaches there are pure men and there are impure men, it teaches saying there are warriors and there are outcastes, such bullshits need to be eliminated from the face of the earth, not only from India, but from Nepal, but from Pakistan, but from UK and from all over the world where dalits are mistreated. Only then, this barbaric Indians can claim any nationhood for India let alone claiming it as a powerful nation!.
Saint
Friday, January 5, 2007
A Dalit Village Farmer & Intellectual:-- Novel Rice Discovery!
DADAJI RAMJI KHOBARGADE
Sabottage of Dalit Intellectual Rights:--
Farmer seeks recognition for rice strain
Rice of the rural kind
Sabotage of Dalit intellecuatalism and their intellectual and property rights must be dealt with serious legal bindings and conciliatory actions, otherwise, the hindu's will continue to rob one's own rights their backyards.
This agricultural farmer in the picture above is a dalit intellectual farmer and he is from a small village, he is well known locally for his novel development of great rice types.
He has been toiling in his land for years, worked hard and deligently developed techniques and approaches that finaly was conducive for him to develop a new variety rice called HMT, further more this initial finding enabled him to develop half a dozen new variety of rice that is a blockbuster seller in northern India.
As usual in India, this man's ability to own his own creativity was in danger ever since he developed the newer rice types. Robbery in his land and house was a regular affair, besides his properties getting stolen by outsiders and neighbours, the products cultivated in his land too was under attack. People kept on stealing things, beyond all this petty cimilaity lies the huge robberer, that is the local university scientists. They wanted to find out what is going on from this villagers land, so they wanted to check out the developed rice variety, took some samples of rice from Dadaji and investigated ran some tests in the name rice purification (what the heck, rice purification, don't they have a better biological or biotechnological or agricultural terms) in their laboratory (find all the references and citations in the following news articles).
While none of the agricultuaralists came forward to honor or recognize this gentleman, as he was born in a poor family and hindu contaminted India as a dalit, nor the governmental agencies helped him in the appropriate ways and means.
So, everything boils down to one fact, he is a dalit, hindu's cannot stand a dalit coming up in life or dalit beeing creative, they either will not recognize to start with, or they will attack as it is happening? or they will intellectually robe his intellectualism (which is also happening in the highest place, the university) or they will rob such geniuses from dalit society and own as their own Brahma? LoL....!
This is a saga of 3000 years of hindu tradition to steal, tamper and loot any creativity that comes out of dalits.
So, I was not surprised by this great Farmer Dadaji Ramji Khobargade's fight to own his creativity. For practical purposes I drawn the weaknesses as follows, meaning, this is how things are in the villages. The first weakness is he lives in a village, no body gives a damn about a villager, the second weakness is he is a dalit whom the hindu people ruined them for the last 3000 years and the next weakness is he is not a PhD or some sort of academic person with other qualifications that would have caught someone's eye. So, if not on his own by someone's help Dadaji would have been identified and recognized.
Right now, it seems like no one seriously tried to help him to legitimize and legalize his inventions to make it equitable and expandable. Not a single human or Indian wants to identify the talents at least for money making purposes, wow....I can't realy believe what goes in India.
I wish from this blog or by bringing Dadaji's novel and scholarly work into the international audiences and to dalit scholars, I am hoping to see some fruitful initiatives. I would like to bring some immediate and equitable attention paid to his hard work and the innovative techniques of Dadaji. In the meantime, it is a shame that none of the farmers advocate came forward to help
Dadaji, what happen to those freaking ladies go fast over Narmada dam or such things, are these woman activists are real or for only hindus, what kind of village reformers are these ladies. What happened to those self-procaliamed high esteemed scientists like Swaminathan, who did not bather to look into this matter.
Dadaji, what happen to those freaking ladies go fast over Narmada dam or such things, are these woman activists are real or for only hindus, what kind of village reformers are these ladies. What happened to those self-procaliamed high esteemed scientists like Swaminathan, who did not bather to look into this matter.
Worst of all , there were no dalit activist or leader came forward to fix the mundane paper work and the universitis cheating behavior to steal away the novel rice variety and its creativity. Dadaji developed 7 varieties of new rice types, which is deliciously popular in the northern states of India.
Dadaji Ramaji Khobragade (65) grew up in a small forest village called Nanded in Naghbid taluka of Chandipur district in Maharashtra. He left school after the 3rd standard due to adverse economic conditions and also because his help was necessary in the farm. Currently, he is the only earning member of his family, which comprises his son (who does not earn due to his ill health), his daughter-in-law and three grandchildren. He owns 1.5 acres of land and his income is Rs.12, 000 per annum. At present Dadaji Ramaji also cultivates three acres, once given to his son by a relative.He had to sell two acres due to the illness of his son. Occasionally he works as a daily wage labourer to support his seven-member family.
Atrocity News: Indian Carver cheated: Intellectual dishonesty
05Jan07
68-yr-old Dadaji Ramaji Khobragade is a Indian Buddhist farmer with a grouse. Ten years ago he shot to fame for breeding a variety of rice called Hmt which went on to become one of the highest yielding varieties in the region.It even became popular in neighbouring states of Andhra Pradesh and Madhya Pradesh. In Maharashtra it is grown in over 6,88,000 hectares reports NDTV. Dadaji Khobragade, HMT Rice Variety Developer” When my neighbours took it to the market to sell it, the traders could immediately tell this was different variety and asked for its name. One of the farmers was wearing an Hmt watch and decided to call the rice variety that. Eversince it been called Hmt rice”. Grassroots innovation like Khobragade’s are classic example of necessity being the mother of invention. And yet he is a bitter man today. While the seeds he helped develop sell for as much as 1500 rupees a quintal he’s got nothing. Leave alone money even recognition seems to be taking its time finding him.
05Jan07
68-yr-old Dadaji Ramaji Khobragade is a Indian Buddhist farmer with a grouse. Ten years ago he shot to fame for breeding a variety of rice called Hmt which went on to become one of the highest yielding varieties in the region.It even became popular in neighbouring states of Andhra Pradesh and Madhya Pradesh. In Maharashtra it is grown in over 6,88,000 hectares reports NDTV. Dadaji Khobragade, HMT Rice Variety Developer” When my neighbours took it to the market to sell it, the traders could immediately tell this was different variety and asked for its name. One of the farmers was wearing an Hmt watch and decided to call the rice variety that. Eversince it been called Hmt rice”. Grassroots innovation like Khobragade’s are classic example of necessity being the mother of invention. And yet he is a bitter man today. While the seeds he helped develop sell for as much as 1500 rupees a quintal he’s got nothing. Leave alone money even recognition seems to be taking its time finding him.
NANDED/CHANDRAPUR: Thefts at Dadaji Ramaji Khobragade’s one-acre farm are a common occurrence. “Last month,” says the 66-year-old farmer, “someone stole two pumpkins. Earlier, thieves stole my wooden cots.” But these, he says, are nothing compared to the grand heist: the robbing of credit for developing some of central India’s most popular rice varieties.
The culprit is a premier agriculture university of Maharashtra that claims to have “purified and refined” the parent breed. But Dadaji, who was bestowed with an award by the National Innovation Foundation of India at the hands of President Dr APJ Abdul Kalam this year, vows he’s not giving up his fight for the credit line.
The culprit is a premier agriculture university of Maharashtra that claims to have “purified and refined” the parent breed. But Dadaji, who was bestowed with an award by the National Innovation Foundation of India at the hands of President Dr APJ Abdul Kalam this year, vows he’s not giving up his fight for the credit line.
By VIVEK DESHPANDE
Two months ago, The Indian Express had reported how Dadaji Khobragade, the developer of seven popular rice varieties, was living a life of penury even as the Maharashtra government’s Punjabrao Krishi Vidyapeeth (PKV) passed off his HMT variety in a ‘‘purified’’ form as PKV HMT. And now that Dadaji is seeking to apply for a once-in-a-lifetime award of Rs 2 lakh from the National Research Development Corporation (NRDC), the PKV is playing spoilsport again. The bone of contention now is a copy of the Varietal Research Proposal—a record of the development of the rice varieties—which Dadaji needs to submit to the NRDC for the award.
‘‘I have had the NRDC letter for many months now. I met PKV vice-chancellor Sharad Nimbalkar at Chandrapur last month. He asked me to approach the PKV’s Rice Breeder Centre at Sindewahi. But they refused to part with the document,’’ Dadaji said.
Suspicions that this isn’t just another whirl of the bureaucratic merry-go-round arise because of Dadaji’s past run-ins with PKV. The HMT Sona—one of the seven varieties Dadaji developed over 20 years, a feat recognised by the National Innovation Foundation’s second all-India prize—was picked up by the PKV, ‘‘purified’’ and sent back to the market as PKV HMT.
Two months ago, The Indian Express had reported how Dadaji Khobragade, the developer of seven popular rice varieties, was living a life of penury even as the Maharashtra government’s Punjabrao Krishi Vidyapeeth (PKV) passed off his HMT variety in a ‘‘purified’’ form as PKV HMT. And now that Dadaji is seeking to apply for a once-in-a-lifetime award of Rs 2 lakh from the National Research Development Corporation (NRDC), the PKV is playing spoilsport again. The bone of contention now is a copy of the Varietal Research Proposal—a record of the development of the rice varieties—which Dadaji needs to submit to the NRDC for the award.
‘‘I have had the NRDC letter for many months now. I met PKV vice-chancellor Sharad Nimbalkar at Chandrapur last month. He asked me to approach the PKV’s Rice Breeder Centre at Sindewahi. But they refused to part with the document,’’ Dadaji said.
Suspicions that this isn’t just another whirl of the bureaucratic merry-go-round arise because of Dadaji’s past run-ins with PKV. The HMT Sona—one of the seven varieties Dadaji developed over 20 years, a feat recognised by the National Innovation Foundation’s second all-India prize—was picked up by the PKV, ‘‘purified’’ and sent back to the market as PKV HMT.
Farmer seeks recognition for rice strain
Rice of the rural kind
Thursday, December 28, 2006
FINE SCHOLAR OF THE MONTH- Dr.Ramiah Avatthi
December, 2006Scholar of the Month
One of the finest and most scholarly article about how the ancient lunatic hindu's came out with caste system is elegantly described in this article. This should be thouroughly read by all the Indians, humanitarians, humanists, human rights activists, those who seek the truth in the world about social and religious pathology must read. Most importantly, every single dalit, Dalits/Ambedkarites must have a copy of this article in their houses. I have read it, and probably read it few more times.
I have been hunting for a truthful manuscript of this quality and integirty to get the true creation of social pathology such as caste system, I must say I found it here, though I must still look for more reading materials, but this has everything to enlighten the ignorant Hindu's. Get a copy or download it to your computer and give it a couple of reading. Knowledge is Power for Dalits, Which our father Ambedkar advocated.
Quotes from Professor Ramaiah & Dr.Ambedkar
VEDAS, and all the scriptures emerged after vedas in one or the other way advocated the caste system. It is argued that MANU, the author of the Manusmriti, should not be held responsible for the creation of the caste system but should be held responsible for the preaching of the sanctity of the VARNA system, which is considered to be the parent of CASTE. In that sense, it is said, Manu can be charged with being the PROGENITOR OF THE CASTE SYSTEM (Ambedkar, 1987, vol 3:25).
DR.RAMAIAH'S profile
Dr. A. Ramaiah has been engaged in teaching and research in the fields of social work and social sciences since 1987. He has been a faculty at the Tata Institute of Social Sciences (TISS), Mumbai, India since 1991. Currently he is an Associate Professor at the Centre for Dalit and Tribal Studies, Tata Institute of Social Sciences, Mumbai, India. He obtained his Ph. D. in Sociology (1999) and M. Phil. in Population Studies (1987) from the Jawaharlal Nehru University (JNU), New Delhi. His Masters Degree (1984) was in Social Work (Loyola College, University of Madras), and the Bachelor Degree (1981) in Economics (the American College, Madurai University, India). He has been teaching subjects such as a) Management of non-profit organization, b) Development of the Marginalised sections, c) Diversity and Social Exclusion, d) Globalization and the Marginalised. His recently-completely research studies include i) The Impact of ILO’s PEBLISA Project on prevention and elimination bonded labour in Andhra Pradesh and Tamil Nadu, ii) Factors responsible for high rate of acquittal in untouchability and atrocity cases: Experiences and responses from Southern Tamil Nadu, and c) Role of NGOs in establishing cordial relationship between the contesting caste groups in rural Tamil Nadu. He has contributed number of articles to reputed journals and books on issues pertaining to the marginalized communities. Ramaiah has widely traveled in Europe, and visited countries such as Zimbabwe, Beijing and Singapore articulating the issues pertaining to the one of the most exploited communities of India, the Dalits. ramaiah@tiss.edu
Friday, December 22, 2006
Interview with Professor Eleanor Zelliot, An American Scholar & a Dalit culture & Literature expert
Intro by Prof Eleanor Zelliot
2.From Untouchable to Dalit3.Experience of Hinuduism
Zelliot, Dr. Eleanor - Interview on Dalit Liberation, Hindutva Fascism and Cultural Revolution
By Yoginder Sikand
Dr. Eleanor Zelliot, a leading American Scholar, has done pioneering work through her studies of various aspects of the Dalit liberation movement, about which she speaks here to Yoginder Sikand.
Q: How did you develop an interest in the Dalit movement ?
A: I got interested in Ambedkar when I was reading widely about India when I was at the university, and found his name in most books which I referred to. I however, had no analyze to explain his rise. I have been supporting the African-American movement since I was 14, so the comparable Indian movement was a natural subject for me.
Q: You have written a great deal on Dalit Cultures. How would you define that term ?
A: Every act, including a poem, song, object or design that a person who defines himself or herself as a Dalit does or creates act of creation arising out of the fact of the consciousness of one’s being a Dalit is a part of Dalit Culture.
Q. Can non-Dalits play any role in developing Dalit Culture ?
A. A white man cannot write Black literature, though he can write wonderfully well about Black society.
John Griffin, a white American sociologist, painted himself black, lived in a black ghetto for two months, and then wrote a book which be claimed faithfully represented an insider’s view of Black society in America.
But the blacks asserted that despite this attempt at identifying with them, he was unable to fully capture the story of their plight.
The same is true for the Dalits in India. Non-Dalits cannot write Dalit literature, but they have a crucial role to play in facilitating its development. The social awakening brought about by non-Dalit reformers in Maharashtra such as Ranade, Agarkar and Bhandarkar did play a crucial role in the later rise of the Ambedkarite movement. A group of Maharashtrian non-Dalits were the first to publish radical literature written by Dalits. I therefore see the possibility of non-Dalits being facilitators to the Dalit movement but not its guides or preachers. Non-Dalits cannot direct the Dalit movement. When Gandhi announced that he was a “Harijan”, that ended forever the possibility of his leadership of the Dalits.
Q. Do you, see the possibility of a radical liberation theology on Latin American lines emerging in Ambedkarite Buddhism today?
A. To a great extent, conversion to Buddhism has meant psychological liberation to many Dalits. The Dalits today appear to be moving towards a socially more engaged Buddhism, but not really in the direction of liberation theology. This is akin to the recent developments in Thai and Vietnamese Buddhism. The Dalits could learn a lot from the efforts of people like the Vietnamese scholar Thich Nat Than who teaches “Buddhism and Social Action” in France.
There are several training institutes for the Buddhist Sangha in Maharashtra, but 1 am not sure if the Sangha is really necessary. What is required are more lay teachers moving from one Viharaђ or Dalit settlement to the other.
There is also a pressing need to develop Buddhist cultural activities to transmit the message of social emancipation through dramas, folk songs etc. The cultural side of Buddhism bas been neglected by the Sangha. Buddhism appeals directly to the intellectual, but for the masses one requires more colour, more activity.
Q: But are these efforts radical enough or are they at best reformist?
A: I am not quite sure what the term “Revolution” really means today. Marxists in many countries, while not ignoring macro-level issues, are thinking in terms of local problems, grassroots level organizations and decentralized leadership. And as far as liberation theologyђ is concerned, I do not think it has as yet emerged in India and most certainly not in Hinduism. Instead, what has happened is that the secular Indian intelligentsia have left the field of religion completely to the conservatives and reactionaries. In such a situation, where is the possibility of liberation theology emerging ?
Q. Is it possible to creatively draw upon the epics, legends and collective memory of the Dalits and other oppressed groups to assist in their mobilization for social emancipation?
A. Such a venture would work wonders for arousing the awareness of the Dalits. Much work has to be done to collect the peoples own versions of history or oral history their stories and songs of defiance of caste oppression, etc. These can then be used by activists in the field in a creative way. For instance, the stories of Eklavya, Shambhukh and the ballads of the Dusadhs of Bihar that an associate of mine has collected, could be used as crucial images in the creation of a positive Dalit culture. Dalit culture and the Dalit movement cannot be built on the mere negative platform of anti-Brahminism. The infusing of Dalit culture with the images of the long-forgotten Dalit heroes and heroines would serve as a positive foundation of the Dalit cultural movement.
Q: Would the Ambedkarite Dalit cultural movement that you talk about be able to unite the various Dalit castes?
A: I feel that Ambedkarites ought to make efforts to link their movement to the local folk heroes and anti-caste charismatic leaders of the various Dalit castes so that its appeal could be much wider. I saw a good instance of this at the Ravidas Temple at Ramakrishnapuram in New Delhi recently. A picture of Ambedkar there is placed next to one of Ravidas and this is an effective means to link the Ravidasis to the Ambedkarite Movement. However, it is also a fact that the Bhakti and ב Untouchable Saints had a limited social programme, and the Dalit Cultural Movement needs to be aware of this. Preaching the equality of all people in the eyes of God is not the same as actually transforming society in the direction of social equality.
Q: Is it not the case that many Dalits today have almost turned Ambedkar into another divine prophet and thereby refuse to critically evaluate or re-interpret Ambedkarism?
A: It is true that many Dalit Buddhists are not going beyond Ambedkar. In the minds of these Dalits, Ambedkar was the one who gave them self-respect, and so they feel the same way about him as many Indians feel about their “Gurus”. As regards the need to creatively reinterpret Ambedkarism today, some Dalits do not seem to agree and they appear to be arguing that if Marxism was in existence for 150 years but Marx was not capable of being critically evaluated until only some years ago, a somewhat similar logic operates in their strict adherence to the views articulated by Ambedkar.
Q: Do you sense any danger to the Dalit Movement as the result of the growing threat of Brahminical Hindu chauvinism?
A: The RSS is trying to co-opt Ambedkar. They even go to the extent of claiming that Hedgewar, the founder of the RSS, and Ambedkar had similar aims! (laughs)...If the RSS are genuinely admirers of Ambedkar they ought to denounce caste and convert to Buddhism as Ambedkar did! It is simply impossible to go back to the Varna System as many Hindu revivalists argue. In today’s context only the Brahmin Varna has any meaning and sociological relevance. Even in the Varna system the Shudras are considered to be menials, so attempting to revive this system would not change their degraded status at all.
The same is true for the Dalits in India. Non-Dalits cannot write Dalit literature, but they have a crucial role to play in facilitating its development. The social awakening brought about by non-Dalit reformers in Maharashtra such as Ranade, Agarkar and Bhandarkar did play a crucial role in the later rise of the Ambedkarite movement. A group of Maharashtrian non-Dalits were the first to publish radical literature written by Dalits. I therefore see the possibility of non-Dalits being facilitators to the Dalit movement but not its guides or preachers. Non-Dalits cannot direct the Dalit movement. When Gandhi announced that he was a “Harijan”, that ended forever the possibility of his leadership of the Dalits.
Q. Do you, see the possibility of a radical liberation theology on Latin American lines emerging in Ambedkarite Buddhism today?
A. To a great extent, conversion to Buddhism has meant psychological liberation to many Dalits. The Dalits today appear to be moving towards a socially more engaged Buddhism, but not really in the direction of liberation theology. This is akin to the recent developments in Thai and Vietnamese Buddhism. The Dalits could learn a lot from the efforts of people like the Vietnamese scholar Thich Nat Than who teaches “Buddhism and Social Action” in France.
There are several training institutes for the Buddhist Sangha in Maharashtra, but 1 am not sure if the Sangha is really necessary. What is required are more lay teachers moving from one Viharaђ or Dalit settlement to the other.
There is also a pressing need to develop Buddhist cultural activities to transmit the message of social emancipation through dramas, folk songs etc. The cultural side of Buddhism bas been neglected by the Sangha. Buddhism appeals directly to the intellectual, but for the masses one requires more colour, more activity.
Q: But are these efforts radical enough or are they at best reformist?
A: I am not quite sure what the term “Revolution” really means today. Marxists in many countries, while not ignoring macro-level issues, are thinking in terms of local problems, grassroots level organizations and decentralized leadership. And as far as liberation theologyђ is concerned, I do not think it has as yet emerged in India and most certainly not in Hinduism. Instead, what has happened is that the secular Indian intelligentsia have left the field of religion completely to the conservatives and reactionaries. In such a situation, where is the possibility of liberation theology emerging ?
Q. Is it possible to creatively draw upon the epics, legends and collective memory of the Dalits and other oppressed groups to assist in their mobilization for social emancipation?
A. Such a venture would work wonders for arousing the awareness of the Dalits. Much work has to be done to collect the peoples own versions of history or oral history their stories and songs of defiance of caste oppression, etc. These can then be used by activists in the field in a creative way. For instance, the stories of Eklavya, Shambhukh and the ballads of the Dusadhs of Bihar that an associate of mine has collected, could be used as crucial images in the creation of a positive Dalit culture. Dalit culture and the Dalit movement cannot be built on the mere negative platform of anti-Brahminism. The infusing of Dalit culture with the images of the long-forgotten Dalit heroes and heroines would serve as a positive foundation of the Dalit cultural movement.
Q: Would the Ambedkarite Dalit cultural movement that you talk about be able to unite the various Dalit castes?
A: I feel that Ambedkarites ought to make efforts to link their movement to the local folk heroes and anti-caste charismatic leaders of the various Dalit castes so that its appeal could be much wider. I saw a good instance of this at the Ravidas Temple at Ramakrishnapuram in New Delhi recently. A picture of Ambedkar there is placed next to one of Ravidas and this is an effective means to link the Ravidasis to the Ambedkarite Movement. However, it is also a fact that the Bhakti and ב Untouchable Saints had a limited social programme, and the Dalit Cultural Movement needs to be aware of this. Preaching the equality of all people in the eyes of God is not the same as actually transforming society in the direction of social equality.
Q: Is it not the case that many Dalits today have almost turned Ambedkar into another divine prophet and thereby refuse to critically evaluate or re-interpret Ambedkarism?
A: It is true that many Dalit Buddhists are not going beyond Ambedkar. In the minds of these Dalits, Ambedkar was the one who gave them self-respect, and so they feel the same way about him as many Indians feel about their “Gurus”. As regards the need to creatively reinterpret Ambedkarism today, some Dalits do not seem to agree and they appear to be arguing that if Marxism was in existence for 150 years but Marx was not capable of being critically evaluated until only some years ago, a somewhat similar logic operates in their strict adherence to the views articulated by Ambedkar.
Q: Do you sense any danger to the Dalit Movement as the result of the growing threat of Brahminical Hindu chauvinism?
A: The RSS is trying to co-opt Ambedkar. They even go to the extent of claiming that Hedgewar, the founder of the RSS, and Ambedkar had similar aims! (laughs)...If the RSS are genuinely admirers of Ambedkar they ought to denounce caste and convert to Buddhism as Ambedkar did! It is simply impossible to go back to the Varna System as many Hindu revivalists argue. In today’s context only the Brahmin Varna has any meaning and sociological relevance. Even in the Varna system the Shudras are considered to be menials, so attempting to revive this system would not change their degraded status at all.
Monday, December 18, 2006
WHAT DO YOU KNOW ABOUT THESE GREATS!?
Second row, seen sitting second from left is Babaji Baloo
India's finest first great cricketer? a Dalit!!!.
BABAJI PALWANKAR BALOO (Born:March 1876, Died: July 4, 1955)
One of the greatest cricketers of India, played for Indian team for about 20 years as Slow left-arm orthodox, interestingly he was the very first cricketer for the Indian Hindu team started playing even before India was independent. According to this report, this great sports man was traveled to England at that time the British were staunchly enslaving the Indians and India by occupying India. At such a time of fear, filth, racism and casteism was ruling the roost, Baloo a chamar by birth and a dalit, shattered the England team in their own soil and it was carried out by a Dalit, he was one of the top knock out bowler and made several record breaks in Indian cricket histroy. Are there any one there with any knowledge of cricket at all to ascertain and honor such greats of great cricketer who is a dalit. Or is this is just the reason that the Indian communities and authorities burried the name, fame and power of Baloo.
Social leveler Until the 1880s:
As one must know for sure, it is not just politics, economy, education, land issues, employement or just name any issues, the castiesm will be rooted in to ruin progress, as was and is sports too. Not many would have ever imagined let alone read and understand the hitory of cricket that the first cricket hero was a dalit?. Nor will they develop insights to accept the real great humans like Baloo or all of them listed in this blog. Anyways, there are always good people who do not care much about one's color, caste or race or whatever. Cricket is full of filthy caste system ever since they played under the team "Hindu" and it is kept continuing just like the other issues of casteism that continues. Mostly, cricket is robbed by the upper caste elites, that too does not reach teh poor upper castes, nor does it reaches the poors in the rural areas of India. The so called upper castes intertwined the subjugation of the less fortunate poors, made sure that the upper castes almost owned everything from land to cricket as theirs, and then come out to the street to spit against reservation, as in fact they all reserved all the wealth and resources of India to their upper castes for centuries illegally, forcefully and by brutal means. Infact in 1880's it was parsi's who adopted cricket even before hindu's even learned about cricket?. It was an upper caste magalomanical owned territory was not permitted for others, during 1884 or so when the cricket game was getting more popularity and attraction, the sports spreaded all over India, during this time, many so called low caste people showed interest and shattered the cast barrier to enter into playing cricket, it was Baloo the hero of dalits who broke this caste pathology. Who later became the greatest cricketer of all and was recognized by every Indian whether or not upper or lower castes as a hero. Baloo was even inspired B R Ambedkar, the father of modern India and a great scholar. The link below provides evidence that Baloo contested elections in 1934 and 1937 in Bombay and celebrated Baloo as their hero irrespective of what caste they belonged?.
http://www.atimes.com/atimes/South_Asia/GC05Df04.html
& Baloo's Brother Palwankar Vithal, a great Dalit Batsman & Captain
During 1919 and 1923 these Dalit cricketers even attracted Gandhi to get involved in certain issues of caste discrimination. At that time, the mumbai quadrangular did not give the captainship to Baloo because he was a dalit, against which Gandhi fought to help Baloo brothers.
Later on, in 1923 that Vithal the younger brother of Baloo, after the caste struggle that was condemned by Gandhi and others that Vithal became captain of the Hindus. http://www.hinduonnet.com/2001/09/30/stories/0730028p.htm
This book "A Corner of Foreign Field" authored by Ramachandra Guha, Picador India, Rs. 495 is one of the few book about this great cricketer that must be worth having in our collections of books. He writes "C.K. Nayudu is toppled from his pedestal as India's first great cricketer as Guha pins the badge on the little-known Dalit cricketer Palwankar Baloo, who preceded him by many years. The left arm slow bowler, who played very successfully for the Hindus in the Quadrangular, learnt his cricket by occasionally bowling at the nets of a cricket club where he was paid to sweep and roll the pitch. When he played for his first team (the Poona Hindus), he was more than equal on the field but less than equal off it (being served his lunch on a separate table and his tea in disposable matkas)".
This book "A Corner of Foreign Field" authored by Ramachandra Guha, Picador India, Rs. 495 is one of the few book about this great cricketer that must be worth having in our collections of books. He writes "C.K. Nayudu is toppled from his pedestal as India's first great cricketer as Guha pins the badge on the little-known Dalit cricketer Palwankar Baloo, who preceded him by many years. The left arm slow bowler, who played very successfully for the Hindus in the Quadrangular, learnt his cricket by occasionally bowling at the nets of a cricket club where he was paid to sweep and roll the pitch. When he played for his first team (the Poona Hindus), he was more than equal on the field but less than equal off it (being served his lunch on a separate table and his tea in disposable matkas)". Also read this book on cricket, politics and our society: Twenty-Two Yards to Freedom: A Social History of Indian Cricket by Boria Majumdar. Penguin Books India, New Delhi, December 2004. ISBN: 067005794-0. Price: US$13.25; 483 pages.
Dr. Ambedkar was Inspired & Influenced by Baloo:
Dr.Bhimrao Ambedkar regarded Ballo as a Great Hero of dalits and a great of Hero of Indian cricket. Baloo should be respected and placed in the top of Indian cricket history. The greatest of scholars and humanitrains our father Bhimrao Ambedkar himself was absolutely inspired by the fine qualities and talents of Baloo.
Dr. Ambedkar was Inspired & Influenced by Baloo:
Dr.Bhimrao Ambedkar regarded Ballo as a Great Hero of dalits and a great of Hero of Indian cricket. Baloo should be respected and placed in the top of Indian cricket history. The greatest of scholars and humanitrains our father Bhimrao Ambedkar himself was absolutely inspired by the fine qualities and talents of Baloo.
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