Dalit v/s Bahujan and the Need for Multi -Class Unity

 

Dalit v/s Bahujan and the Need for Multi -Class Unity

- S.R. Darapuri, National President, All India Peoples Front

 

For quite some time now, the term "Bahujan" has been used in politics instead of "Dalit." According to the proponents of the Bahujan concept, Bahujan includes Dalits and backward classes. According to Kanshi Ram, it also includes Muslims, and their number constitutes 85%. According to his theory, the Bahujans should unite and seize power from the 15% upper castes. While this formula sounds very good and seems to hold great potential, the question is, what is the formula for uniting the Bahujans? Is it the commonality of being Untouchable and Shudra, or something else? The Untouchables and Shudras are divided into countless castes, and they suffer from varying degrees of caste pride. They are just as afflicted by Brahmanism (superiority complex) as they accuse the upper castes of being. There are many intense internal contradictions within them. The Backward Castes consider themselves superior to the Dalits and behave accordingly. Currently, most atrocities against Dalits are committed not by the upper castes but by the prosperous (kulak) Backward Castes. Most Dalits are labourers, and the economic interests of these newly wealthy castes clash with those of the labourers. This is why these castes perpetrate atrocities against Dalits regarding wages and forced labour. In such a situation, on what basis can unity be established between Dalits and Backward Castes? On one hand, there is social distance, and on the other hand, a conflict of economic interests. Therefore, merely being Dalit and backward, or Untouchable and Shudra, cannot be the basis for unity. Even if some unity is formed based on political self-interest, it cannot be permanent, as has been observed in practice.

Now, if we analyse the class structure of Dalits and Backward Castes, it is found that even within the Dalit community, a class division between the prosperous and the poor has emerged. The distinction between the forward, backward, and extremely backward classes within the Backward Castes is very clear. For some time now, only the affluent sections of the Dalit and Backward classes have benefited from economic development and gained a share in political power. In contrast, most Dalits and Backward Classes remain severely marginalized. This division has given rise to the concept of the "most backward" among Dalits and other backward classes. This also makes it clear that the concept of "Bahujan" (the majority) is merely an abstract idea. Similarly, among Muslims, there is a division between Ashraf, Ajlaf, and Arzal, which is manifesting itself as the Pasmanda (most backward) Muslims  movement.

Now the question arises: what can be the real basis for unity within these groups? The above analysis makes it clear that within Dalits, backward classes, and Muslims, there are two distinct classes – the forward and the backward – whose economic and political interests are different, and there are sharp contradictions and conflicts between them. Until now, the dominant section of these groups has been leading the entire caste/class and community in the name of caste and religion, and it is this section that has reaped all the economic and political benefits of development. This has intensified caste/class divisions and conflicts within these groups. Various political parties have been exploiting this caste/class division, but no party has identified their real issues or done anything for their upliftment.

 Recently, the BJP has united them in the name of Hindutva and garnered their votes. If we look closely, this class is socially, economically, and politically backward. The real upliftment of these classes can only be achieved by addressing the issues related to their backwardness and formulating policies to resolve them. Therefore, their true unity can only be built around these issues, not based on caste and religion. From the perspective of economic and political interests, these groups are natural allies because their problems are similar, and their struggle for liberation is also the same.

Under the umbrella of "Bahujan," the issues and interests of the most backward sections get suppressed. Therefore, to establish strong unity among these extremely backward sections, instead of the artificial concept of Bahujan based on caste/religion, issues related to their social, economic, and political backwardness should be raised. Politics based on caste and religion only strengthens Hindutva. With this objective, the All India People's Front (AIPF) has included the following issues under social justice in its agenda: (1) separating the quota for backward Muslims from the Other Backward Classes (OBCs), amending Article 341 to include Dalit Muslims and Christians in the Scheduled Castes, and implementing the recommendations of the Sachar Committee and Ranganath Mishra Committee; (2) providing separate reservation quotas for extremely backward Hindu and Muslim castes from within the 27% OBC quota; (3) restoring the reservation system in promotions as soon as possible; (4) filling vacant government posts under the SC/ST quota through a special campaign; (5) providing reservations to Dalits, Adivasis, OBCs, and Extremely Backward Classes in the private sector as well; (6) granting tribal status to tribal communities like the Kol community of Uttar Pradesh; (7) strictly implementing the Forest Rights Act and making employment a fundamental right, etc.

 With the aim of giving representation to these sections, the party has reserved 75% of the positions in its constitution for Dalits, Backward Classes, Minorities, and Women. The AIPF is striving to promote issue-based multi-class political unity instead of caste-based Bahujan politics, as Dr. Ambedkar also did by establishing the Republican Party of India (RPI). With this objective, the AIPF is currently running an Employment and Social Rights Campaign which is getting good response.

A Mission for Equality: How SR Darapuri Shifted from IPS Officer to Social Crusader

 

A Mission for Equality: How SR Darapuri Shifted from IPS Officer to Social Crusader

( https://indianmasterminds.com/)

SR Darapuri's journey from a reluctant IPS officer to a fearless activist embodies his lifelong fight for justice and equality, driven by his courage, conviction, and unwavering commitment to uplift marginalized communities.

• Pallavi Priya
• October 19, 2024 
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Indian Masterminds Stories

In the quiet village of Darapur in Punjab, SR Darapuri’s early life unfolded in ways no one could have predicted. Born on December 16, 1943, into a Dalit family, the son of Naranjan Ram, Darapuri’s journey was destined to be far from ordinary. He would eventually rise to become one of the top-ranking police officers in Uttar Pradesh, only to shed his uniform in pursuit of a higher calling—a courageous fight for justice and equality for the oppressed.

But it wasn’t the badge that defined Darapuri. It was his relentless activism, deep spiritual awakening, and desire to change a system that he once had little regard for. His story is not just about a career in the IPS but also about a life driven by the pursuit of something far greater: the truth.

The Unexpected Call to Service

Darapuri’s early career was far from law enforcement. A Bachelor of Science graduate from Ramgharia College in Phagwara, he initially pursued a path in academia, working as a science lecturer. He then took up positions with the National Savings Organisation, the Ministry of Finance, and even the Customs Department in Bombay. But something always gnawed at him—a sense that he was meant for more than just a government job and a paycheck.

“I realized that just earning money was not my purpose,” Darapuri admitted. He hadn’t dreamed of joining the police force—quite the opposite. Growing up, his perception of the police was less than flattering. Yet, as he moved through life, he began to see how the system could be a tool for good. “I understood that police can help people if they do their job correctly. Police can give instant justice to common people.”

It was this revelation that pushed him to sit for the UPSC exams and join the Indian Police Service in 1972—a decision that would put him on a path he had never anticipated.

A Policeman with a Heart

Despite his initial misgivings, Darapuri’s years in the IPS were anything but ordinary. Rising to the rank of Inspector General of Police, he dedicated himself to the idea that policing was not just a job but a mission. “I worked in police as a mission. I tried to help people in whatever capacity I could, and in my private time, I kept my activism going,” he said.

He wasn’t content to be a bystander to injustice. Whether dealing with high-profile cases or working in sensitive areas, Darapuri earned a reputation for integrity. But his activism never took a back seat. Even as he climbed the ranks of the force, he worked behind the scenes to uplift Dalit communities, advocating for their rights and encouraging their participation in civil society.

In 2003, Darapuri retired from the police force. But instead of retreating into a quiet post-retirement life, he made an even bolder move—fully stepping into the world of activism and politics.

Spiritual Awakening: A Turn Towards Buddhism

Even as he served as a high-ranking officer, Darapuri’s spiritual quest never ceased. His life took a decisive turn in 1968 when he encountered the teachings of Buddha. It was a moment that changed everything for him. “Srimad Bhagwat Geeta had an impact on me & my ways of life,” he said. But the real transformation came when he began reading about Buddha and his Dhamma. “My life turned 180 degrees after that book.”

By 1993, Darapuri had officially converted to Buddhism, a choice that echoed his admiration for Dr. B.R. Ambedkar and his vision for Dalit empowerment. On October 14, 1995, he fully embraced the religion, making a public declaration of his faith. For Darapuri, Buddhism was more than just a spiritual refuge—it was a call to action, one that aligned with his work for social justice and human dignity.

The Activist Rises: A Fight for Justice

Darapuri’s post-retirement life is marked by the same fearlessness he showed as a policeman. He transitioned seamlessly into a role as a social activist and political figure, taking up the fight for Dalit rights and other marginalized communities with vigor. His efforts earned him national recognition, but they also landed him in trouble more than once.

As a member of the All India People’s Front (Radical), Darapuri found himself at the forefront of many social justice battles. He was an outspoken critic of the government and never hesitated to question the police system he once served. After the 2018 Kasganj violence and the 2019 Bulandshahr incident, he publicly criticized the police’s handling of the situations, challenging the system from which he had retired.

Darapuri’s activism came at a cost. In 2017, he was arrested for protesting against Yogi Adityanath’s policies. Two years later, he was again arrested during the anti-CAA protests in Uttar Pradesh, where he was placed under house arrest. Despite these attempts to silence him, Darapuri’s voice only grew louder.

A Life for Equality: Politics and Beyond

Darapuri’s journey into politics wasn’t a quest for power—it was a continuation of his activism. In 2009 and 2014, he contested the Lok Sabha elections, first from Lucknow and then from Robertsganj. Though he didn’t win, it was never about the position for Darapuri; it was about bringing attention to the issues that mattered most to him.

Today, as the National President of the All India People’s Front, Darapuri remains steadfast in his mission. His advocacy extends from fighting for the Right to Food and Education to leading movements like ‘Jaati Todo-Samaj Jodo,’ which seeks to dismantle caste barriers in India.

“I want to continue this fight for equality,” he says with the same passion that defined his early years. At 80, Darapuri shows no signs of slowing down, driven by the teachings of Buddha and the legacy of Ambedkar, fighting to make India a more just and equal place for all.