Mulnivasi
(Indigenous) Identity- Fight for Equality;
A Perspective of Dr. B. R. Ambedkar
Nisargandh Prabhakar R.
Department of Sociology,
Shri Vijaysinha Yadav College, Peth Vadgaon, Dist. Kolhapur.
Email: pnisargandh@gmail.com
Introduction-
Mulnivasi
(Indigenous) identity is global concept. United Nations has declared 11
December as word indigenous day from 1993.
Even in the year 2001 anti -race conference held at Durban in South
Africa where the same matter was discussed.
Indian government has made it clear in the conference that it is not
applicable in India but Phule-Ambedkarite movement has always focused this
issue. Dr.B.R.Ambedkar is the main idol
of Phule-Ambedkar movement. In post Ambedkar period there is debate on
Mulnivasi identity. The all forces refer
to Dr.Ambedkar for there arguments so it is important to search the perspective
of Dr.Ambedkar about Mulnivasi identity.
Objective-
To study the
perspective of Dr. B. R. Ambedkar on Mulnivasi (Indigenous) identity
Methodology-
The present
paper is explorative in nature. For this
paper, secondary data has been used.
The perspective of Dr. B. R. Ambedkar on caste system-
The caste
system is the social organization of Hindus. (Annie Namala-2006-09) Caste
devitalizes a man. It is a process of
sterilization. Educations, Wealth,
labour are all necessary for every individual if he has to reach a free and
full Manhood. Mere education without
wealth and labour is barren. Wealth without
education is brutal. Each is necessary
to everyone. They are necessary for the
growth of a man. (BAWS-2008-68-69) Therefore, that Ambedkar has given Message
in preface to the second edition of Annihilation of Caste. He said, “I shall be satisfied if I make the
Hindus realize that they are the sick Men of India and that their sickness is
causing danger to Indians.”(Ambedkar-1936) Ambedkar not only denied the caste
system but also he has given the ways for eradication of caste system. He stated in the letter sent to Mr. Har
Bhagwan on 27 April 1936. “The real
method of breaking up the caste system was not to bring about inter-caste
dinners and dinners and inter-caste Marriages but to destroy the religious
notions on which caste was founded”. (Ambedkar-1936) He struggled for eradication of Caste system.
He used various identities for the sufferer of Caste system i.e. Out Caste,
Depressed, and Scheduled Caste etc. Mulnivasi (Indigenous) identity is used in
present Phule-Ambedkarite movement for the process of the eradication of
Caste.
Need of identity-
The problem
of identity is intimately related to ideology, which is a symbolic system. An ideology provides a set of beliefs and
symbols in relation to the aspirations of the concerned group and its response
to reality. It helps the codification of
beliefs, interprets the surrounding and legitimizes action. It also develops symbols and codes. It is necessary to stress that the ideology
of social movement among the deprived classes tends to be double edged. It is not only provides self-defense against
powerlessness but also acts as a guide to aggressive action.
(Rao-2000-192) Phule-Ambedkarite ideology
denied the Brahminical caste system; and they want to establish Based on this
ideology Phule-Ambedkar movement is the movement of self-respect, which creates
new identity. President of O.B.C. Seva
Sangh Pradip Dhobale says that, “Phule-Ambedkar ideology gives us self
respect. It creates emotion of
nationality. If the person understands
the self respect then that person struggles for it.”(Barman-2006-09).
Debate on Mulnivasi (indigenous) identity-
Phule-Ambedkarite movement struggles for eradication of caste system. In
post Ambedkar period they use various identities for the process of eradication
of caste i.e. Dalit, Bahujan, Buddhist, etc. Mulnivasi identity accepted by
some social organization for awaking of Bahujan society.eg.BAMCEF, Maratha Seva
Sangh O.B.C. Seva Sangh, Kunbi Sena , Arjak Sangh and their off-shoot
wings. This identity reintroduced by
BAMCEF in 1993 in
the basis of Arya-Anarya theory.
After the
acceptance of this identity, there are some forces of Brahmin and non-Brahmin
movement criticizes this identity. They
are denying this identity and trying to prove all Indians are the aborigines. In
Brahminical forces B.H.Gidwani writes two books – ‘Indigenous Indians – from Agatha
to Ambedkar’ and ‘Dr. Ambedkar: A true Aryan’.in these books he denies
Mulnivasi identity. Like that S.S.Mishra,
S.Talegari, K.D.Sathana, N.P.Gupte also refuse Mulnivasi identity.
In the non-Brahmnical
forces some organizations and thinkers also denying the Arya-Anarya theory and
they are against the Mulnivasi identity.
Habir Angar E, writes ‘Mulnivasivadache Thotand’. Prof. N.V.Dhoke writes introduction in
Mulnivasivadache Thotand’. S.D.Bhavar
writes some articles in ‘Sadhamma Patrika’.
Like it Raja Dhale, Harsh Jagzap criticizes this identity.
Brahmin and
non-Brahmin movements having different objects and goals but both are denying
this identity based on Dr. Ambedkars literature. The supporters of this
identity also take the reference of Phule and Dr. Ambedkars thoughts so it is
the need to search the perspective of Dr.Ambedkar about Mulnivasi identity.
The perspective of Dr.Ambedkar about Mulnivasi identity-
It is not
possible to analyze Dr, Ambedkars thoughts in isolation. Because each and every thought of Dr.
Ambedkar is the purposeful reference. Therefore,
it must be analyze into that reference.
In the essay of Annihilation of caste, Dr. Ambedkar said, “It is said
that the object of caste was to preserve purity of race and purity of
blood. Now ethnologists are of opinion
that men of pure race exist nowhere and there has been mixture of all races in
all parts of the world.”(Ambedkar 1936)
In the
books-Who were the Shudras, Dr. Ambedkar stated, “There is no evidence to show
that the distinction between Aryans, Dasas and Dasyus was racial distinction.” (BAWS-vol-7-77)
In the
book, Untouchables Dr.Ambedkar stated, “there is no racial difference between
the Hindus and the Untouchables”. (BAWS-vol-7-242)
However,
these are the thoughts of Dr. Ambedkar but also he indicates some other
perspectives in a favor of indigenous identity.
Dr.Ambedkar
presents his first research paper in Columbia University on 9 May 1916 in that paper he stated,
“To proceed with the subject .according to well-known ethnologists, the population
of India is a mixture of Aryans, Dravidians, Mongolians and Scythians. All these stocks of people came into India
from various directions and with various cultures, centuries ago, when they
were in a tribal state. They all in turn
elbowed their entry into the country by fighting with their predecessors, and
after a stomachful of it settled down as peaceful neighbors.” (Ambedkar-1916)
In the book
of ‘who were Shudras’ chapter 5 he mentioned this conflict on the major issue
also creates a conflict on the issue of invasion and conquest. We do not know which of the two Aryan races
came to India first. However, if they
belonged to the Alpine race then its home being near the Himalayas, there is no
room for the theory of invasion from outside. (BAWS-vol-7-100)
In the
book of untouchable’s chapter7 he stated that the third to remember is that
Tamil or Dravida was not merely the language of South India but before the
Aryans came it was the language of the whole of India and was spoken from
Kashmir to Rameshwram(BAWS-vol-7-100).
Dr.Ambedkar
has given the speech at Ludhiana (Punjab) on 28 October 1951. In that he expressed, “When the Aryan came
over to India, Varna system in to force .People were given the ranks in the
society according their birth. Some were called Brahman, some Kshatriyas, some
Vaishyas, some Shudras and other Untouchables” (Khirmode-vol-10-190) On 25th
Nov.1956, Dr. Ambedkar has given speech at Banaras University. This article published in Prabuddha Bharat
dated 21 August 1957 and Dharma doot in December 1956. He said, “Nagas were the original inhabitants
of India, before Aryans. They were more
civilizes and cultured than Aryan. Aryan
Culture cannot be considered superior only from the conclusion that they
conquered the Nagas. The cause of the victory
of Aryan is that their mode of transport.
Aryan used to fight by riding on the horses, whereas the Nagas used to
fight by standing on their legs”. (BAWS-vol-18-560)
On 15
October 1956 in
the speech of Dhamma Diksha Samaroh when Dr.Ambedkar was telling about why he
chose Nagpur for Dhamma diksha, he stated, “He who studied Buddhist history
knows better that in India the Nagas spreads the Buddhism. The Aryans are the rivals of Nagas. There was
the war between Aryans and Nagas. We find the examples of burnout the Nagas by
the Aryans. (BAWS-vol-18-60
Conclusion
The question
of Mulnivasi (Indigenous) identity arises by Phule-Ambedkarite movement for
awakening of the oppressed classes. Dr. Ambedkar not concentrates on biological
theory of Arya-Anarya based on purity of Brahmin. However, in social phenomenon
he used this language group, cultural group for the Aryan identity. He has agreed Arya -Brahmin is the main
responsible group to established caste system. In other word, Dr. Ambedkar
accepted Mulnivasi identity on ground of Nagas and Aryan conflict.
Reference
AnnieNamala (2006), dismantling caste based
discrimination, .NCDH, Delhi
BAWS –vol-7-(1990)
B.R.Ambedkar (1936) Annihilation of caste, Gautama
book center New Delhi reprint 2008
B.R.Ambedkar (1916) Caste in India, siddharth
Books Delhi reprint 2009
C.B.Khirmode-(1996) Dr.B.R.Ambedkar-vol-10
M.S.A.RAO-(2000) Social movement in India, manohar
publisher .mumbai.
it is very nice
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