By Lenin Raghuvanshi
🌟 Witness the transformative power of art as a catalyst for justice, democracy, and human rights. Explore my reflections on Chawky Frenn’s groundbreaking exhibitions, grassroots empowerment stories, and the universal call for systemic change.
📖 Read more: Art, Democracy, and Human Rights
🔗 Join the conversation with #ArtForChange #DemocracyAndJustice #HumanRightsThroughArt
Shiksha+ Project Garnering Nationwide Attention
The Shiksha+ Project, a groundbreaking initiative launched by JanMitra Nyas and the Shiv Nadar Foundation, has captured the spotlight with extensive coverage in 19 newspapers across Delhi, Bihar, and Uttar Pradesh and 8 prominent online news portals. The project, aimed at transforming rural literacy in Varanasi’s Kathirao and Barji villages, has become a beacon of hope for marginalized communities. Below are the key highlights and media links:
The Shiksha+ Project is empowering 2,500 learners through digital tools, focusing on adult literacy, health awareness, financial literacy, and government scheme accessibility. By addressing systemic barriers, particularly for women and marginalized groups, the initiative aligns with SDGs 4 (Quality Education) and 5 (Gender Equality).
👉 Read the full OPED on Medium: JanMitra Nyas and Shiv Nadar Foundation Lead the Way in Nation-Building Through Shiksha+ Project
The project's impact has resonated beyond Varanasi. Prof. Shyam Bihari Lal, MLA of Faridpur, Bareilly (Constituency 122), praised the initiative and its transformative potential. In his written appreciation, he acknowledged its value in empowering communities and requested its implementation in his constituency to address literacy challenges and uplift marginalized groups.
During the launch event at Kathirav Panchayat Bhavan, Lenin Raghuvanshi, Senior Advisor of JanMitra Nyas, described the project as a movement for vibrant nation-building, while Shruti Nagvanshi, Managing Trustee, emphasized its focus on creating responsible citizens.
Key highlights include:
This event witnessed participation from local leaders, educators, and over 100 community members, symbolizing a collective commitment to literacy and empowerment.
🏫 With a rich legacy dating back to 1830, Scottish Church College has nurtured luminaries like Swami Vivekananda and Subhas Chandra Bose. Lenin’s inclusion bridges this historic ethos with modern activism, embodying a vision of systemic change and societal transformation.
🗨️ His dialogue explores India's caste dynamics, drawing on Gandhian reformism and Ambedkarite structuralism, while showcasing his impactful grassroots advocacy through PVCHR.
📚 Dive into the philosophical lens that inspires action and redefines justice.
🔗 Read more: Click here
#LeninRaghuvanshi #JusticeInAction #PhilosophyForChange #ScottishChurchCollege #HumanRightsAdvocacy #TheSpectrum #EmpowermentForAll
1.
You come from a family where Gandhian and Ambedkerite
values were deeply preached to you. Can you briefly tell us how your upbringing
shaped your perspectives on casteism which propelled you to become an activist?
Please tell us about your journey so far. (Please share any
incident/event of injustice that you noticed during your early years that has
still stuck with you)
My upbringing, deeply rooted in Gandhian and Ambedkarite values,
profoundly shaped my perspectives on casteism and propelled me to become an
activist. Born into an upper caste Kshatriya family, I was influenced by my
grandfather, Shanti Kumar Singh, a Gandhian freedom fighter, and my father, a
staunch communist who named all his children with Marxist first names. My
mother, a dedicated working woman with Rajput pride, reared us with libertarian
ideas. This unique blend of ideologies at home allowed me to understand where
different beliefs clash and cooperate, teaching me to coexist with differences
and fostering a deep sense of justice and equality.
My odyssey epitomizes the transformative potential of activism and the
enduring quest for justice, leaving an indelible mark on generations to come.
An incident that profoundly impacted me during my early years was the story of
Nageshwar, a bonded laborer from North Bihar whose bond had been sold six
times. After attempting to escape the brutality of his bonded employer,
Nageshwar was caught and branded with hot iron rods as punishment. Witnessing
these marks and understanding the deep-seated casteism behind such acts ignited
a fire in me, from which there was no turning back. This experience made me
realize that the caste system's cruelty was not only systemic but also deeply
ingrained in people's psyche, both victims and perpetrators.
Around 1991, during my college years, I met Swami Agnivesh and Kailash
Satyarthi, both influential social change-makers. This exposure reinforced my
desire to support marginalized communities. I joined Kailash Satyarthi’s
organization to help free children and release bonded laborers. During numerous
rescues, I observed a significant pattern: there were no bonded child laborers
from my upper caste community. This stark realization forced me to question why
lower caste individuals were disproportionately affected, despite similar
levels of poverty.
In 1993, I became the president of the Uttar Pradesh chapter of the
United Nations Youth Organisation. This role, coupled with my exposure to
mainstream society, highlighted that casteism permeates all walks of life.
Understanding that government reservation policies alone were insufficient, I
decided to uplift marginalized communities by amplifying their voices. In 1996,
I founded the People's Vigilance Committee on Human Rights (PVCHR) with my life
partner Shruti Nagvanshi and other like-minded individuals.
The essence of social change, I believe, is to focus on building the new
rather than fighting the old. It starts with an individual and can slowly
transform the fabric of society. As a Dalit rights activist, I took it upon
myself to restore the scattered pieces of dignity and human rights for Dalits,
stemming from centuries of casteism. To work for them, I had to be with them
and transform my own thoughts and behaviors.
Initially, marginalized communities distrusted me, but my team and I
reached out with sincerity, studied their problems, and learned from them.
Through empathy and active listening, we fostered relationships, improved
communication, and identified how we could support them and link state agencies
to address their challenges. We educated slum residents about their
constitutional human rights and encouraged them to stand up against violence
through legal channels.
Our efforts included opening schools, providing multidimensional support
in education, infrastructure, and care. Former child laborers like Pooja and
Jyoti, who received education through our initiatives, have gone on to achieve
remarkable success and are now helping uplift others. Their happiness and
liberation are the greatest gifts of my life.
Throughout my journey, I faced challenges from authorities, politicians,
law-keepers, mafias, my caste groups, classmates, and extended family. However,
perseverance, practical planning, and a sustainable, hand-in-hand approach led
to significant progress. My life partner Shruti Nagvanshi has been a steadfast
support, and together, we converted to Buddhism as a protest against the caste
system's dehumanizing effects. Our son, Kabeer Karunik, continues to inspire us
in our mission.
In subsequent years, I continued to champion human rights causes,
extending my support to prominent activists in neighboring countries. However,
my advocacy was not without repercussions, as I faced a web of false
accusations and conspiracies. Despite these challenges, my resilience shone
through, and my organizations persisted in their pursuit of justice.
In summary, my journey has been one of learning, empathy, and unwavering
commitment to social justice. By fostering hope, honor, and human dignity, I
believe we can illuminate even the darkest corners of society.
2.
There were significant ideological differences between
Ambedkar and Gandhi, even after the signing of the Poona Pact in 1932. In an
article titled, “What Congress and Gandhi Did to the Untouchables”, Ambedkar
elaborately spoke on how Gandhi’s fast until death, in response to the British
government’s inclusion of a separate electorate for ‘depressed classes’ was
nothing but a means of political coercion. Ambedkar accused Gandhi of employing
casteist means and tokenism in the latter’s fight for caste injustices,
especially because most of Congress’ funding came from dominant(upper) caste
individuals. What are your views on this and do you think that Gandhi’s actions
towards the upliftment of Dalits was mere tokenism?
The ideological differences between Ambedkar and Gandhi regarding the
upliftment of Dalits are well-documented and significant. Ambedkar's critique
of Gandhi, particularly in the context of the Poona Pact of 1932, highlights a
fundamental disagreement in their approaches to addressing caste injustices. In
his article “What Congress and Gandhi Did to the Untouchables,” Ambedkar argues
that Gandhi's fast unto death was a form of political coercion aimed at
preventing the British government from granting a separate electorate to the
‘depressed classes.’ Ambedkar viewed this as a tactic that reinforced casteist
structures and maintained the status quo, driven by the interests of the
dominant upper caste members who largely funded the Congress.
From my perspective, Gandhi’s efforts to address the plight of Dalits,
while significant in raising awareness, often fell short of the radical
structural changes needed to dismantle the deeply entrenched caste system.
Gandhi advocated for the removal of untouchability and promoted the concept of
Harijan (children of God), but his approach was rooted in a vision of reforming
Hindu society from within, rather than radically restructuring it. This often
translated into actions that could be perceived as tokenistic, given that they
did not challenge the fundamental power dynamics between castes.
Gandhi’s stance on separate electorates is a case in point. He believed
that a separate electorate would further divide Hindu society and weaken the
fight against British colonial rule. However, Ambedkar saw separate electorates
as essential for providing Dalits with political representation and a voice
independent of the dominant caste interests. Gandhi’s opposition, therefore,
appeared to prioritize the unity of the Hindu community over the specific needs
and rights of the Dalits, leading to accusations of tokenism and casteism.
Ambedkar, on the other hand, demanded structural changes and legal
safeguards to protect the rights of Dalits. He understood that mere social
reforms without altering the underlying power structures would not be
sufficient to achieve true equality. His vision was to empower Dalits
politically, socially, and economically, ensuring their representation and
participation in the democratic process.
In my view, Gandhi's contributions to the upliftment of Dalits cannot be
entirely dismissed as mere tokenism. His efforts brought significant attention
to the issue and mobilized many people towards the cause. However, his methods
were often limited by his overarching goal of maintaining Hindu unity and his
reluctance to confront the caste system's fundamental inequities. Ambedkar’s
criticisms are valid in highlighting these limitations and emphasizing the need
for more radical and inclusive approaches to achieving social justice.
The debate between Gandhi and Ambedkar remains relevant today, as it
underscores the complexity of social reform and the different strategies needed
to address deeply rooted systemic inequalities. Both leaders played crucial
roles in India’s struggle for independence and social justice, but their
differing ideologies and methods reflect the multifaceted nature of the fight
against caste oppression.
It is worth noting that Gandhi supported Dr. Ambedkar's inclusion as the
law minister in Nehru's cabinet. After that, Dr. Ambedkar became the chair of
the Constitution Drafting Committee, and the Indian Constitution became a
powerful tool in the fight against the caste system of Manu Smriti. When Gandhi
was assassinated by Godse, Dr. Ambedkar was one of the first to pay respects to
his body. This illustrates a friendly contradiction; both leaders, despite
their differences, contributed immensely to India's progress. Gandhi is revered
as the Father of the Nation, while Dr. Ambedkar is honored as the Father of
Modern India. We need both of their legacies to continue the fight against
caste-based discrimination and to promote social justice.
3. Can you
please share a few words for our readers and suggest any educational or
otherwise opportunities that students from SC/ST and minority-gendered groups
can avail?
Certainly! Here are a few words for
our readers who are from SC/ST and minority-gendered groups, along with
suggestions for educational and other opportunities:
Words of
Encouragement:
Educational
and Other Opportunities:
Final
Thoughts:
Remember, every challenge you overcome and every achievement you attain
strengthens your journey and contributes to positive change. Seek out
opportunities that resonate with your passions and goals, and never hesitate to
reach out for support when needed. Your unique perspectives and contributions
are invaluable to creating a more inclusive and equitable world.
Keep striving, learning, and growing—your potential knows no bounds!
The 3rd Edition of The Spectrum by pvchr.india9214 on Scribd
Farhat's life was a beacon of hope, resilience, and humanity. Through her extraordinary dedication, she transformed lives and championed human rights. Her legacy will continue to inspire generations.
