CELEBRATING BABASAHEB DR. AMBEDKAR

 

FIVE  BOOKS  OF  2020  THAT  WOULD  IMPRESS  YOU   As a Compiler, Editor and Author, I am delighted to share the details of the 5 Books published during the Quarantined times of 2020. From ‘Barnes and Noble’ to ‘Amazon’, Global Distribution is ensured for all the 5 Books. Available in all major platforms as Hardbound, Paperback and Ebook (Links highlighted). I encourage the Indian Readers to prefer Notion Press over Amazon while ordering the Books, since Notion Press does the printing and distribution directly.

GET THE BOOK EMULATING DR. AMBEDKAR: THINK, SPEAK, WRITE AND ARGUE LIKE BABASAHEB   Most of us would not hesitate to presume that the thinking language of Dr. Ambedkar was English. Besides his towering intellect and eminent leadership, his mastery in English was an important force wielding which he was able to win rights for the Depressed Classes (i.e the Unmarriageables). ‘Emulating Dr. Ambedkar’ is an attempt to celebrate his command over this vocabulary-rich beautiful language which is dominant as ever in the international discourses. In this compilation drawn from Volume 1, 5 and 9 of ‘Dr. Babasaheb Ambedkar Writings and Speeches’ (BAWS), even some simple sentences have been accommodated in order to enable the readers to hunt and equip themselves with the writing style of the learned Doctor. We need to consciously seek the alternate words preferred by Babasaheb in the place of mundane substitutes that we routinely use. It is desired that the readers not only imbibe the manner of usage of words so typical of Doctor but also draw lessons from his arguing style and submission of statements. The remarks made by him while submitting his own arguments or while destroying the contention of his opponents are especially noteworthy. These remarks, on many instance, illuminates the structure and the nature of arguments made by him and others. Dr. Ambedkar also had the trait to alarm the audience or readers if his speeches or writings happened to be too long or tiring or straightforward or even harsh. How he had used idioms and phrases is undoubtedly astounding. Some of his own phrases should be rightly construed as a warning or advice to the Unmarriageables. Though there is a separate book series titled ‘Mastering Babasaheb: Essential Thoughts of Dr. Ambedkar’ that has been made available to the readers, a glimpse of his thoughts are scattered in this compilation too. Collection of words used by the Doctor is presented on the back cover of the book itself and in it there is a miniscule addition of words used by others but quoted in BAWS. This has been included to enable the readers to engage with BAWS effectively. It is earnestly desired that this compilation would inspire the Unmarriageables not only to acquire mastery in English but to also inculcate it as their thinking language. .................... GET THE BOOK MASTERING BABASAHEB: ESSENTIAL THOUGHTS OF DR. AMBEDKAR   A grand desire led to compiling ‘Mastering Babasaheb’. This book is intended to embrace not just the colossal admiration for Babasaheb but also the indomitable thoughts of the same learned Doctor. It is to make the people turn the entire pages of ‘Dr. Babasaheb Ambedkar Writings and Speeches’ (BAWS). To turn the pages first; to understand his thoughts next; and eventually to embrace his path after self-contemplation. The first 17 Volumes of BAWS comes down to 13,930 (approx.) pages in total. The count includes the cover, frontispiece, endpaper, and text. With a daily reading of 40 pages one can complete the collected works of Babasaheb in 1 year. It means taking 6 to 10 minutes to flip each page and a dedicated reading of 4 to 6.5 hours accordingly. This book series is essentially for those who are staggered by the aforesaid calculations. A middle path of condensing BAWS and at the same time ensuring that the Compendium does not leaves out any of his essential thoughts was followed. It is possible to limit the selected writings and speeches of Babasaheb to a single book. Such attempts have already been effectively accomplished by many. But still such compilations have compelled the editors to leave out the corpus of high standard of arguments placed by Dr. Ambedkar on various subjects. Hence, it was decided not to pick and choose among his best. Rather a stern approach of sequencing all his thoughts and arguments as it appears in each Volume of BAWS was employed and this had inevitably led to a book series. However, intrusion can be found in one aspect and that is shuffling the order of the 17 Volumes while compiling. This had been done keeping one eye on the precedence while presenting his works and the other eye on the theme. As a result, this volume which is the first of ‘Mastering Babasaheb’ is a compilation of Volume 1, 5 and 9 of BAWS respectively. It should be borne in mind that the polemical tone that can be traced in Volume 9 is founded upon adequate arguments and hard to be successfully refuted if one goes through the Volume completely. While ‘Mastering Babasaheb’ would acquaint the readers with the complete works of Dr. Ambedkar it is earnestly hoped that this compilation would hold the people and lead them to that grand desire of turning the entire pages of ‘Dr. Babasaheb Ambedkar Writings and Speeches’- to turn the pages first; to understand his thoughts next; and eventually to embrace his path after self-contemplation. .................... FOR THE INDIAN READERS EMULATING DR. AMBEDKAR: GET THE BOOK » MASTERING BABASAHEB GET THE BOOK »   GET THE BOOK SOCIAL TORIES AND POLITICAL RADICALS AN EXPOSITION OF OUR PATRIOTS   Dr. Ambedkar in his written statement before the Southborough Committee made the following submission:   “… it must never be forgotten that the Congress is largely composed of men who are by design political Radicals and social Tories. Their chant is that the social and the political are two distinct things having no bearing on each other. To them the social and the political are two suits and can be worn one at a time as the season demands. Such a psychology has to be laughed at because it is too interested to be seriously taken into consideration either for acceptance or for rejection. As it pays to believe in it, it will die a hard death.”   ‘Social Tories and Political Radicals’ is a compilation of selected extracts from Volume 9, 5 and 1 of BAWS (Dr. Babasaheb Ambedkar Writings and Speeches) casting lights on the attitude of the Indian leaders towards the Untouchables and the problems of caste.   Volume 9’s ‘What Congress and Gandhi have done to the Untouchables’ intended by Dr. Ambedkar as a complete compendium of information regarding the movement of the Untouchables for political safeguards predominates the extracts selected for this book. From this compendium, the parts dealing the prominent patriots and the Congress party are separated and compiled in this book while the essential thoughts of Dr. Ambedkar are presented in another book series titled ‘Mastering Babasaheb’.   Gandhi, Vallabhbhai Patel, Jawaharlal Nehru, Bal Gangadhar Tilak, Annie Besant, Lala Lajpat Rai, Rajagopalachari, Vijaya Laxmi Pandit, Dadabhai Naoroji, Budruddin Tyabji, W.C. Bannerjee, Surrendranath Bannerjee and M.C. Rajah are exclusively dealt with in this book. .................... GET THE BOOK UNCASTE UNDERSTANDING UNMARRIAGEABILITY: THE WAY FORWARD TO ANNIHILATE CASTE   'Uncaste' is the stellar outcome of the Author A.B. Karl Marx Siddharthar's 8 years of patient and persistent research on India's Caste System and the mystery of how it survives. The book is stellar not only in the sense of decoding the sustaining mechanism of Caste but also in constructing a clear pathway to annihilate it. Hence, what begins as a scholarly exposition passionately progresses in issuing a manifesto to perish the Caste System.   By completely tilting the perspective of the readers and compelling them to look at the caste system through the institution of marriage and family, 'Uncaste' succeeds in prickling the most progressive minds that deceive to be Casteless.   The stigma of Unmarriageability expounded by the Author glaringly challenges the intellectual acumen of the Sociologists and Scholars in rightly studying the system of Caste. Academicians are forced to enter into the bloated vacuum that they have so far bypassed in their study. And, Law-makers are cornered to bring in Abolition of Caste into the Constitution.   For the Young generation that yearns for an ideal society but casually overlooks the stains of discrimination that it makes, this book means a spearhead into their conscience.   Close to 80,000 words in total, two chapters of this book have already found its place in International Journals. .................... FOR THE INDIAN READERS SOCIAL TORIES AND POLITICAL RADICALS GET THE BOOK » UNCASTE GET THE BOOK »   GET THE BOOK IRUDHI ECHCHARIKKAI (TAMIL) THE LAST WARNING   Presented as ‘The Last Warning’, this book will undoubtedly force the present generation towards self-contemplation and self-criticism. They are sure to be amazed by the elderly Buddhists, Ambedkarites and Periyarists who are now octogenarian or nonagenarian but still alive and kicking, far better than their children and grandchildren. The Author, Dr. M. Kanniappan completed his schooling while staying in the Buddhist Hostel during the 1920s and 30s. He began his career as a Teacher and served as the Head Master of various government schools before retiring in 1989.   Fortunate enough to be guided by the teachings of Buddha, Dr. Ambedkar and Periyar from his early days, he dedicated his life to spreading their messages and principles among the Depressed Classes. This Book is a compendium of the intellectual dialogues that he, spanning for more than 50 years, presented to the masses in the language and forms receptive to them. It brings into life the stupendous work of a Man who relentlessly ignited the Ghettos- the Untouchable Colonies of Tamil Nadu as a Buddhist, Ambedkarist and Periyarist. “ஆத்திக மூடர்களாய் வாழும் தன் மனைவி, பிள்ளைகள், பேத்திகள், பேரன்கள் மற்றும் இவர்களைப் போன்ற மனிதர்கள் படித்து சிந்திக்க…” என்பது இந்நூலை பற்றிய நூலாசிரியரின் குறிப்பு ஆகும்! 1920-30 களிலேயே பௌத்த விடுதியில் தங்கி தனது கல்வியை பயின்று ஆசிரியராக பணியில் அமர்ந்து 1989ல் தலைமை ஆசிரியராக ஓய்வு பெற்றவர் ஆசிரியர் டாக்டர்.மு. கன்னியப்பன் அவர்கள்.   இளம் வயதிலேயே புத்தர், டாக்டர் அம்பேத்கர் மற்றும் பெரியாரின் கோட்பாடுகளை நோக்கி பயணிக்க துவங்கி, 50 ஆண்டுகளுக்கு மேலாக தாழ்த்தப்பட்ட மக்களுக்கு மத்தியில் அறிவு பிரச்சாரம் செய்தவர் .   தான் வாழ்ந்த நாட்களில் பாமர மக்களுக்கு எளிதாக விளங்கும் வகையில் பகுத்தறிவு கருத்துக்களை சென்றடைய செய்தார். தெருத்தெருவாகவும், ஊர் ஊராகவும், கால் நடையாய் சென்று மேற்கொண்ட அப்பிரச்சாரங்களின் தொகுப்பே 'இறுதி எச்சரிக்கை' என்ற இந்நூல் .   80, 90 வயதினை கடந்தும் சிறுபிள்ளைகளின் உற்ச்சாகத்தில் சமூகப்பணிகளை ஆற்றிக்கொண்டிருக்கும் பௌத்தர்கள், அம்பேத்கர்வாதிகள் மற்றும் பெரியார்வாதிகளின் எண்ண ஓட்டங்களும், எழுத்தின் ஆழமும், பேச்சின் வசீகரமும் கண்டு இன்றைய இளைய தலைமுறை வியந்து தன்னைத்தானே சுய விமர்சனம் செய்துக்கொள்ளும் என்பதில் ஐயமில்லை.

 

BOOK REVIEW:

12 WORDS TO UNDERSTAND THE FUNDAMENTAL PRINCIPLES OF AMBEDKAR

-    S. Gautham Ambedkar

அம்பேத்கருடையை அடிப்படைக் கூறுகளைப் புரிந்து கொள்ள

12 வார்த்தைகள்

Not frequent are the books that can enable the Ambekarites to be the able-captains of the ship that can successfully sail across the Hindutva Sea.  In the midst of the turbulence that deters the Unmarriagebles to understand the mind of Babasaheb, Mr. Gautam Ambedkar has attempted in his own typical style to offer a guide to embrace the learned Doctor better.

Among the 12 words, the internal and external limitations are noteworthy. While talking about the serious limitation that is suffered even by Sovereignty, Dr Ambedkar quotes Dicey in order to explain these two concepts. These are rarely highlighted and understood in the mainstream discourses of the politics of Unmarriageables. As a reader, I am excited to encounter them in the book. One who possesses the ‘Political Power’ is constrained by his internal limitation and also by the external limitation of the governed, warns the author.

Equally important is the last 3 word, introduced by Mr. Gautam Ambedkar, namely Speaker, Audience and Executors. It is crucial to understand each of the Doctor’s work in this light. The Unmarriageables can rightly be deterred from taking up the problem of the Caste Hindus and the Hindu Society by employing these 3 words especially in the present times where reformation of Hindu society is alluring at the cost of the emancipation of the Unmarriageables.

The short and striking manner in which issue of Sri Lankan Buddhism is handled brings a smile of relief. 

The compilation of what is Democracy in chapter 9 is a useful exercise. The author reminds that all the works addressed to Caste Hindus by Dr Ambedkar should be construed as the requisites for the democracy. True. Very True!

Since a lot of references from BAWS is given throughout the book, a compilation of them as endnotes or footnotes would help the readers to distinctively grasp the author’s arguments. The book in order to be internalized in its pith and substance places a restriction on the readers to be well aware of BAWS (Babasaheb Ambedkar Writings and Speeches). Despite this restriction, the book, on the other hand, also serves as an impetus for the readers to take up BAWS. The author’s commentary on the present socio-politico-religious events as essays and articles by wielding the lens of Ambedkarism (in which he is undoubtedly a reliable expert) would definitely take him closer to the masses. These are my desires rather than suggestions.

The more and more I read and revise BAWS, stronger is my conviction nowadays that it is nearly impossible to have a mastery over his writings and speeches. To conclude with the analogy used in the introduction, not everyone may explore the entire ocean of Ambedkarism but we all can become the able-captains deterring the shipwrecks while sailing in the different seas of Ambedkarism. Not to Misunderstand Babasaheb has become more important than the Need to Understand Babasaheb. With the dangers of shipwreck (the hijacking of Dr Ambedkar and twisting of his principles) existing in the present Hindutva times, Mr. Gautam Ambedkar offers a reliable compass to the captains of the ship. It is for us to make use of it.

'UNCASTE' Is Now Available Worldwide

I am glad to share the recent release of my book worldwide: ‘UNCASTE’ subtitled as ‘Understanding Unmarriageability: The Way Forward To Annihilate Caste’. The book dissects the stigma called Unmarriageability that would prickle even the most progressive minds.

Let us cease our Reactions and cultivate the habit of Actions. It is time to confront the crux of caste instead of reacting to the tantrums it makes.

This is my sincere invitation seeking your time and thoughts in moulding the popular opinion against Unmarriageability.

...

Where can You Buy?

For the Indian Readers, 

the Paperback version is available in Amazon.in, Notion Press 

while the Ebook Version is available Amazon.in

For the Readers outside India,

the Amazon Paperback version is available in the following domains:

.com, .uk, .de, .fr, .es, .it, .jp, .ca, and
the Amazon Ebook version is available in the following domains:

.com, .uk, .de, .fr, .es, .it, .nl, .jp, .br, .ca, .mx, .au, .dp

Few other available sources are:

United States & Canada

Barnes & Noble

Walmart

United Kingdom & Europe

Indigo

Adlibris

Agapea

Blackwells

Bookdepository

Gardners

Alibris

Abebooks

Superbookdeals

Bol

Australia & New Zealand

Booktopia

Fishpond

...

About 'UNCASTE'

'Uncaste' is the stellar outcome of my 8 years of patient and persistent research on India's Caste System and the mystery of how it survives. The book is stellar not only in the sense of decoding the sustaining mechanism of Caste but also in constructing a clear pathway to annihilate it. Hence, what begins as a scholarly exposition passionately progresses in issuing a manifesto to perish the Caste System.

By completely tilting the perspective of the readers and compelling them to look at the caste system through the institution of marriage and family, 'Uncaste' succeeds in prickling the most progressive minds that deceive to be Casteless.

The stigma of Unmarriageability expounded in the book glaringly challenges the intellectual acumen of the Sociologists and Scholars in rightly studying the system of Caste. Academicians are forced to enter into the bloated vacuum that they have so far bypassed in their study. And, Law-makers are cornered to bring in Abolition of Caste into the Constitution.

For the Young generation that yearns for an ideal society but casually overlooks the stains of discrimination that it makes, this book means a spearhead into their conscience.

Close to 80,000 words in total, two chapters of this book have already found its place in International Journals.

...

Initial Reviews

To gather your attention, the following is some of the initial reviews about my book 'UNCASTE' in which I have expounded the stigma of Unmarriageability:  

V. Geetha (Author and Feminist Scholar): This is a very intriguing manuscript, with a great deal of potential for being developed into an original treatise on caste and untouchability. 

The marking of untouchables as 'Unmarriageables' is an important departure - in that it shifts the argument about separation, abjection and suffering, from civil and social spheres, to that of family and kinship. While sociologists, anthropologists and anti-caste political thought are all agreed that endogamy sustains the caste system, very little work has been done on utilising this as a theoretical principle, to build arguments or movements. Each time a so-called 'honour' killing happens, or a khap panchayat delivers a horrific verdict, we pay attention to the crossing of sexual conjugal boundaries. But seldom do we treat these deaths as emerging out of the 'unmarriageable' status that the caste order has accorded to untouchables. 

What might we achieve by re-christening dalits as 'Unmarriageables' - as the author suggests, we would point to the essential poignancy of the Dalit situation. And the hope is that society will take note of this poignancy, and rethink its options. In terms of social action, legal reform, state policy making, what might this name change achieve, beyond what has been achieved by existing movements that have taken on board the problem of endogamy? How might we distinguish flexible endogamous practices today, which allow for both hypogamous and hypergamous marriages amongst castes, but not between any of these castes and those marked as 'untouchable"? The manuscript I am sure will address these important questions... 

Double-Blind Peer Review of Chapter 3 in JOURNAL OF SOUTH ASIAN STUDIES:

The paper puts forth a rather novel argument: that the word untouchable or indeed its other semantic cognates do not convey the horror of what it means to be a victim of untouchability. This is because these words are descriptive rather than analytical, and while they have served important purposes, they yet need to be replaced by a term that captures the essence of an untouchable existence and by that token the caste order. The author considers unmarriageability, as he calls, it to be this essence – and he uses the notion of caste endogamy to explain why this is so.

This is an interesting approach to the question of names and whether they encourage or impede social critique and action. The author invokes Babasaheb Ambedkar’s important observations in this context, and draws on them to argue his case for a new name for an old practice.

Secondly, the author refines the given understanding of endogamy by pointing to two sorts of inter-caste marriages: between members of different castes, which, even if not liked, is not considered entirely inadmissible; and between an untouchable and anyone else. This latter, he asserts, is the key to understanding the caste system, in its psychological, religious and social aspects, for this is where the entire psyche of caste comes into play. This is an argument that is not always made when inter-caste marriages are discussed.

Double-Blind Peer Review of Chapter 3 in the JOURNAL OF SOUTH ASIAN STUDIES:

I enjoyed reading the article. It is a powerful argument that combines Dr. Ambedkar's "Annihilation of Caste" and "Castes in India". The focus on 'naming' seems to have properly identified Dr. Ambedkar's challenge to the clichéd remark "what is there in a name?". The writer of the article developed his argument "everything is in the name" into a methodology of studying caste. It is very much relevant in the present context of the increasing honor killing across the country. The argument is placed within the wider context of the scholarships on Caste and Dalit Studies. In the future, the argument could be developed accommodating the studies on Indian Feminism. The article added a socio-psychological dimension to the existing sociological discussion of caste. 

Bhatkal & Sen (Publisher): Certainly, this is an original way to understand the very real situation of untouchability as it comes to inter-caste marriage. Not much has been done on these issues focusing on kinship and family.

Cambridge (Publisher): The area of your work appears to be quite interesting.

SAGE Publications (Publisher): This is an interesting subject area.

Vidya Bhushan Rawat(Author and Columnist): This work looks enormous and highly impressive as well as essential.

Suraj Yengde (Author, 'Caste Matters'): It is an exciting concept and needs serious attention. I enjoyed the Author's style. 

Kalpana Kannabiran (Director, Council for Social Development): The book looks very interesting.

The Den Of Ignorance

M.S.Swaminathan believes that Indian agriculture will receive a big boost if the country takes advantage of its young population and woos them into the farm sector by making it lucrative. My own desire will make him happy as I am a passed out of Anna university who hated to sit in the campus interview waiting to be picked up by any random IT company. Though my grades might have not impressed the interviewers greatly, I still rejected that chance of even trying and let the way for my gut feeling to try what M.S.Swaminathan always loved – Farming. Being a chennaite from my childhood, I bid adieu to the city life and moved to my mother’s native village ready to till the soil. My younger sibling who passed away few years back was buried there. So emotionally my mother’s village was clearly the choice for me.  This village had a tinge of town outlook with few developments like railway station, bus stand and good roads but still it retained the typical Indian village sceneries- paddy fields, banyan and mango trees, bullock carts etc and adding to its beauty – mountains, forest and the monkeys for which it is famous for.

During the last few days before the end of April, Draupadi Amman Temple festival started in our village. Puzzled with its inauguration date as I remembered coming to the village during my childhood days to see the temple festival only during the summer holidays of May, I enquired my grandma. She said that the festival I am referring will also happen in May this year but the one happening right now is different. Confused again, I questioned her the rationale behind two festivals on consecutive months for the same village. Her reply depicted the classic explanation of the stratification in our Indian villages. It seems that the festival that is happening in April is for the so-called ‘upper’ castes and their gods and the one that comes in May is for the so-called ‘lower’ castes and their gods. More to the agony, the chariot that carried the gods of ‘upper’ cast failed to come to our street though it went through many nook and corners of the village. The reason- our street is in the ‘colony’ away from the main village and in the ‘colony’ only ‘lower’ castes live. Gods might have wanted to come but sadly the men who carried their chariot dissented with the gods.

Keeping the festival issue aside, few weeks back, my uncle’s close friend who also lived in the same village died. His death made me to remember my younger sibling who is sleeping forever inside the cemetery at the southern side of the village. I said to him though he will never hear me and I will never see him that “here comes another mortal being to give you company from today”. But my uncle’s friend was carried to the northern side of the village. It seems that there is another cemetery there meant only for the ‘upper’ castes. That night, in my hallucination, my brother was upset with me asking where is his companion who was to come that day.

Coming back to the festival issue, on its closing day, the village panchayat head has to honour those who lavishly donated money for celebrating the gods of ‘upper’ caste. What happened on the stage was the gestural attack on the panchayat raj system of the Indian democracy. As my village panchayat is reserved for women to contest and only women contested in the election held to it last year and for sure only a woman won the election to become the panchayat head but surprisingly who came on the stage claiming the place of the panchayat head was a man. I asked the villager standing next to me who the man was. “The village panchayat head” was the reply. "Then what happened to the lady who won the panchayat election last year?”  I enquired. “Well, that’s his wife” said the villager pointing towards the same man on the stage who is in place of the village head, her wife. Cunningly smart! A brilliant way to bypass the reservation of seats for women in the panchayat elections. Allowing the wife to contest and win in the election for rule sake and her husband becoming the “real” head of the village in every sense.

“What is the village but a sink of localism, a den of ignorance, narrow-mindedness and communalism”.The haranguer was B.R.Ambedkar. I vent out my thoughts not to justify the conviction of him. But after being in my village, I can see the truth in his words.

May be the Architect of the Indian constitution is not there to reform my village. But the MP, MLA and the Collector under whose jurisdiction my village comes definitely could help. Route for them- Banavaram, Arakonam  taluk, Vellore district. That’s where my village is socially rottening.

Is your native a village? Is that place has separate temples and festivals for humans labelled as ‘lower’ and ‘upper’ castes? Does really a woman heads its panchayat if it is reserved for women constitutionally? Now, with the answers in your mind if you think your village is rotten too, do inform to your constituency’s MP, MLA or the Collector. Believe me, there are some good politicians and bureaucrats who could bring the changes needed and truly I am not cracking a joke.

As the name board shows, this village in karur district is still unprepared to accept its women leader, Mrs.Sivakami.

Article 15 And 17 Of The Indian Constitution

Article 15- This article prohibits the “State” from discriminating any individual on the grounds of ‘only’ of religion, race, caste, sex, place of birth or any of them.

The fallout of this is, art.15 prohibits the state from discriminating any individual on the grounds of ‘only’ caste.

1.Does/ Should art.15  also prohibits the “Individual” from discriminating any individual on the grounds of ‘only’ of religion, race, caste, sex, place of birth or any of them.

Does/ Should art.15  also prohibits the “Individual” from discriminating any individual on the grounds of ‘only’ caste?

Yes, it prohibits such discrimination → 2^nd question and 3^rd question                                                                            
No, it doesn’t prohibits. The individual can discriminate on their own subjective basis. Law can only prevent such discrimination. It can’t force an individual to change if his attitude involves such discrimination → 3^rd question

2. Then how come individuals are free to openly search for their life partners using public media under the clear headings of their caste names(referring to Matrimonial sections). Aren’t they discriminating ‘mainly’ on the basis of caste alone though other additional reasons exists? Give your views.

3.Then do you feel that the individual is suffering from harmful and immoral beliefs(conviction) of discriminating others ‘mainly’ on caste basis?

No, the individual is not having any immoral belifs → 4^th question and 5^th question                                                                                                      
Yes, the individual is having immoral belifs →5^th question

4. Explain your views

5. Isn’t matrimonial, in most cases, facilitates negative discrimination of caste than other positive reasons(like culture related) of caste. Is State has the right/power ‘not’ to promote those platforms which further facilitates the individual to discriminate negativelyon caste basis?

No to both→6^th question                                                                                                                           Yes to both →7^th question

6. By this idleness, isn’t State ensuring the continuance of inequality in the society through such discrimination. Explain your views.

7.Then why can’t State prohibit/ban those ways in matrimonials which ‘primarily’ and ‘negatively’ discriminate on the basis of caste alone? (The advertisements for groom/bride preferences is given under the clear headings of different caste names. Hence Caste is the ‘primary’ basis for discrimination under such advertisements. And for example, if a Brahmin advertises further under his sub caste, isn’t that further promote ‘negative’ discrimination (and further unwanted divisions) as the variation of culture(which is otherwise justified to be considered with caste as a positive criteria) within Brahmins as a community  is very less). Give your views.   

Based on your above answers, proceed further.

In matrimonial, when an individual searches for his life partner he expresses his wishes of how her life partner should be. By doing so, he includes caste as one of his criteria. It is only an ‘additional’ criteria (Art.15 is not violated) when he gives such advertisements in the matrimonial. Do you agree to this?

Yes, Caste requisite is only an additional criteria. The main expectation he is expecting from his life partner may be certain educational qualifications, financial stability, kindness etc  → 8^th question               

No, Caste requisite is the main criteria (or one of the main criteria). This is evident from the fact that the advertisement is given under the heading of his caste name (culture as a reason to nullify this statement is unjustified as the culture he expects includes within its fold few other related sub-castes also. With this as the case, why can’t he include those sub-caste which goes completely congruent to his caste(culture wise) in his preference list. Isn’t his act of ignoring those congruent sub-castes in his matrimonial advertisement tells that culture as the reason for him to consider caste is not true. There is some true ‘negative’ discrimination with caste as the criteria but he escapes under the cover of reasoning- culture associated with castes → 9^th question

8. If it is so, why he gives his advertisement under the heading of his caste name. Isn’t that makes caste as the main/primary (or one of the main/primary) criteria?

Yes, It makes caste as the ‘primary’ criteria → 9^th question                                                                                                                                                                                                                                        The individual gave his advertisement under his caste name as that is the usual procedure in matrimonial advertisements → 9^th question                                                                                                                
No, It doesn’t makes caste as the ‘primary’ criteria → 10^th question    

                                                             

9. If it is so, isn’t this act of individual and the matrimonial section’s established norm of giving advertisement under the caste name violating the “letter and the spirit of the law” as given under article 15? Give your views (and remedies, if your answer is ‘yes’ to the question).

10. Give your views.

Few other questions:

11. Isn’t matrimonial, in most cases, facilitates negative discrimination of caste than the other culture related positive/acceptable reasons that caste can deliver?

12. Discriminating on the grounds of ‘only’ caste.                                                              Discriminating with caste as the ‘main’ criteria (along with other positive reasons that may or may not be equally significant to caste as the ‘main’ criteria)

 Can you say that the wrong intent in both as one and the same? Does article 15 prohibits both?

13. If a person advertises in the matrimonial with caste as the ‘only’ criteria, does law prohibits it? Can one say this as the ‘discrimination’ on the basis of ‘only’ caste?

14. Does/ Should article 17(abolition of untouchabilty) also includes abolition of caste? If  not why?

15. In your words, define Untouchability (a Comprehensive definition).

16. The constitution didn’t define untouchability but supreme court has defined it. Can we consider untouchability as a discrimination both in physical and mental form while answering the following  question?

If discrimination on the basis of caste is ‘negative’ and is harmful, can it be included under the connotation of untouchability? If  Yes, shouldn’t caste be abolished to the extent it promote such ‘negative’ discrimination (i.e untouchability)

16. Is caste division the basis and one of the reason  for introduction of reservation system? Can it be argued that it is unjustifiable to remove reservation system leaving behind the caste system to continue?

If it is seen that caste has some positive functional role and it is absurd to take steps to eradicate it since it carries some negatives with it, then shouldn’t there be laws that clearly and strictly prohibits any kind of ‘negative’ and harmful discrimination that flows out of caste. And can we say that at present there is loopholes in laws which facilitates such ‘negative’ discrimination toexist and occur (Matrimonial is a classic example where many go for caste preference with irrational reasonings in their mind but still remain under the cover that their preference of caste is only an additional criteria)?

17. If abolition of caste hasn’t been included in the constitution since such caste based discrimination may not be always in unacceptable manner read the news report attached here (http://www.thestatesman.net/index.php?option=com_content&view=article&id=365814&catid=35&show=archive&year=2011&month=4&day=13&Itemid=66) and proceed further.

Isn’t even the efficient activists (politicians) who have a great role in the politicization of caste is agreeing through the protest mentioned in the news article that caste is now totally a negative word as they are condemning even the mere use of caste names while referring to national leaders or ‘any other individual’.

If caste names have become “not to be used” kind of word, isn’t it is high time to go for abolition of caste (which will also provide a strong reason to remove reservation in the near future). Just keep outside the thought of possibility of such thing to happen and give your views to this question