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Kanshiram: Leader of the Dalits
Venerated as a dalit icon, Kanshiram (1934 2006) is regarded as being next only to Ambedkar today. This book illuminates his journey, from the early years in rural Punjab and with Ambedkarites in Pune, to his launching BAMCEF, an umbrella organization uniting backward castes, scheduled tribes, dalits and minorities, and eventually the Bahujan Samaj Party in 1984.
Drawing on myriad oral and written sources, Badri Narayan shows how Kanshiram mobilized dalits with his homespun idiom, cycle rallies and, uniquely, the use of local folk heroes and myths, rousing their self-respect, and how he struck opportunistic alliances with higher-caste parties to seize power for dalits. Evocatively described is his extraordinary relationship with Mayawati, right until his death, and the role she has played in fulfilling his vision, during and after his lifetime.
Contrasting the approach of the two men, Narayan highlights the turn Kanshiram gave to Ambedkar s ideas. Unlike Ambedkar, who sought its annihilation, he saw caste as a basis for forging a dalit identity and a source of political empowerment.
Authoritative and insightful, this is a rare portrait of the man who changed the face of dalit society and, indeed, of Indian politics.
Drawing on myriad oral and written sources, Badri Narayan shows how Kanshiram mobilized dalits with his homespun idiom, cycle rallies and, uniquely, the use of local folk heroes and myths, rousing their self-respect, and how he struck opportunistic alliances with higher-caste parties to seize power for dalits. Evocatively described is his extraordinary relationship with Mayawati, right until his death, and the role she has played in fulfilling his vision, during and after his lifetime.
Contrasting the approach of the two men, Narayan highlights the turn Kanshiram gave to Ambedkar s ideas. Unlike Ambedkar, who sought its annihilation, he saw caste as a basis for forging a dalit identity and a source of political empowerment.
Authoritative and insightful, this is a rare portrait of the man who changed the face of dalit society and, indeed, of Indian politics.
256 pages, Hardcover
First published September 1, 2013
9 people are currently reading
209 people want to read
About the author
Badri Narayan
34 books16 followersबद्री नारायण गोविन्द बल्लभ पन्त सामाजिक विज्ञान संस्थान, इलाहाबाद में सामाजिक इतिहास/सांस्कृतिक नृतत्वशास्त्र विषय के प्रोफेसर तथा सामाजिक विज्ञान संस्थान, मानव विकास संग्रहालय एवं दलित रिसोर्स सेन्टर के प्रभारी हैं।
यू.जी.सी., आई.सी.एस.एस.आर., आई.सी.एच.आर., तथा इंडियन इंस्टीटयूट ऑफ एडवांस्ड स्टडीज, शिमला (1998-99) के अलावा इंटरनेशनल इंस्टीटयूट ऑफ एशियन स्टडीज, लाइडेन यूनिवर्सिटी, द नीदरलैंड (2002), मैसौन द साइंसेज द ला होम, पेरिस के फेलो रहे हैं। फुलब्राइट एवं स्मट्स फेलोशिप (सितम्बर 2005-अप्रैल 2007) भी आपको मिल चुकी है।
हिन्दी के महत्त्वपूर्ण कवि के रूप में स्थापित। तीन कविता संकलन 'सच सुने कई दिन हुए’, 'शब्दपदीयम’ व 'खुदाई में हिंसा’ चर्चित रहे।
सम्मान : साहित्यिक औरी अकादमिक उपलब्धियों के लिये विभिन्न सम्मानों से सम्मानित किया गया है जिनमें भारत भूषण अग्रवाल स्मृति पुरस्कार, बनारसी प्रसाद भोजपुरी सम्मान एवं 'केदार सम्मान’ प्रमुख है। तीसरे कविता संकलन 'खुदाई में हिंसा’ के लिए स्पन्दन कृति सम्मान, राष्ट्रकवि दिनकर सम्मान से सम्मानित। वर्ष 2011 में कविता के लिए प्रतिष्ठित शमशेर सम्मान व मीरा स्मृति पुरस्कार (2012), से सम्मानित।
अंग्रेजी पुस्तकें : 'कांशीराम : लीडर ऑफ द दलित्स’, 'द मेकिंग ऑफ द दलित पब्लिक इन नॉर्थ इंडिया : उत्तर प्रदेश 1950-प्रेजेंट’, 'फैसिनेटिंग हिन्दुत्वा—सैफरान पालिटिक्स एंड दलित मोबलाईजेशन’, 'विमेन हिरोज एंड दलित एसरसन इन नार्थ इंडिया’, 'मल्टीपल मार्जिनेल्टिज : एन एंथोलॉजी ऑफ आइडेंटिफाइड दलित राइटिंग्स’, 'डाक्युमेंटिग डिसेंट : कंटेस्टिंग फेबल्स, कंटेस्टेड मेमोरिस् एंड दलित पॉलिटिकल डिस्कोर्स।
हिन्दी पुस्तक लोक संस्कृति में राष्ट्रवाद, लोक संस्कृति और इतिहास, संास्कृतिक गद्य।
यू.जी.सी., आई.सी.एस.एस.आर., आई.सी.एच.आर., तथा इंडियन इंस्टीटयूट ऑफ एडवांस्ड स्टडीज, शिमला (1998-99) के अलावा इंटरनेशनल इंस्टीटयूट ऑफ एशियन स्टडीज, लाइडेन यूनिवर्सिटी, द नीदरलैंड (2002), मैसौन द साइंसेज द ला होम, पेरिस के फेलो रहे हैं। फुलब्राइट एवं स्मट्स फेलोशिप (सितम्बर 2005-अप्रैल 2007) भी आपको मिल चुकी है।
हिन्दी के महत्त्वपूर्ण कवि के रूप में स्थापित। तीन कविता संकलन 'सच सुने कई दिन हुए’, 'शब्दपदीयम’ व 'खुदाई में हिंसा’ चर्चित रहे।
सम्मान : साहित्यिक औरी अकादमिक उपलब्धियों के लिये विभिन्न सम्मानों से सम्मानित किया गया है जिनमें भारत भूषण अग्रवाल स्मृति पुरस्कार, बनारसी प्रसाद भोजपुरी सम्मान एवं 'केदार सम्मान’ प्रमुख है। तीसरे कविता संकलन 'खुदाई में हिंसा’ के लिए स्पन्दन कृति सम्मान, राष्ट्रकवि दिनकर सम्मान से सम्मानित। वर्ष 2011 में कविता के लिए प्रतिष्ठित शमशेर सम्मान व मीरा स्मृति पुरस्कार (2012), से सम्मानित।
अंग्रेजी पुस्तकें : 'कांशीराम : लीडर ऑफ द दलित्स’, 'द मेकिंग ऑफ द दलित पब्लिक इन नॉर्थ इंडिया : उत्तर प्रदेश 1950-प्रेजेंट’, 'फैसिनेटिंग हिन्दुत्वा—सैफरान पालिटिक्स एंड दलित मोबलाईजेशन’, 'विमेन हिरोज एंड दलित एसरसन इन नार्थ इंडिया’, 'मल्टीपल मार्जिनेल्टिज : एन एंथोलॉजी ऑफ आइडेंटिफाइड दलित राइटिंग्स’, 'डाक्युमेंटिग डिसेंट : कंटेस्टिंग फेबल्स, कंटेस्टेड मेमोरिस् एंड दलित पॉलिटिकल डिस्कोर्स।
हिन्दी पुस्तक लोक संस्कृति में राष्ट्रवाद, लोक संस्कृति और इतिहास, संास्कृतिक गद्य।
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Displaying 1 - 9 of 9 reviews
February 7, 2022
In comparison to the impact that a leader has left on Indian politics, Kanshiram is perhaps the one least read or written about. This is especially the case in the upper caste dominated mainstream media and publishing world. Kanshiram understood this bias quite well and deliberately avoided the mainstream publications during initial years of his political activism.
Just like a huge chunk of dalit history, Kanshiram strongly relied on the spoken word in his political life and has left little written records for scholars to rely upon.
Considering these limitations, the author of this book has done a decent job of plotting the life of a person who completely disrupted and recast the poltics of UP.
Kanshiram had the selflessness and devotion of a social worker and built a huge political movement from scratch. He gave up his job and moved away from his family to completely focus on organizing the backward castes, which he called bahujans.
Without having any support at all, he built an organization of dalit goverment workers, BAMCEF, and then launched Bahujan Samaj Party and planted it firmly on electoral landscape. The enormity of this task is difficult to comprehend for a non political person, and those who do, can only be amazed by Kanshiram's grit and determination. This is the reason why many current senior Indian politicians take his name with utmost respect.
He believed that political power was the master key to dalit emancipation and the majority numbers of backward castes could help them achieve that master key.
His political life was dedicated to organize the disparate factions of dalits into a strong votebank and exert a strong influence on national and state politics.
The book gives well rounded description into this journey and also tries to unravel Kanshiram's political strategy.
Considering his grounded diction and straightforward statements, not much is needed to grasp it. If one wants to get a better understanding of Indian politics, Kanshiram can't be given a miss.
While the mainstream politics will conveniently forget him, this book is your chance to know him.
Just like a huge chunk of dalit history, Kanshiram strongly relied on the spoken word in his political life and has left little written records for scholars to rely upon.
Considering these limitations, the author of this book has done a decent job of plotting the life of a person who completely disrupted and recast the poltics of UP.
Kanshiram had the selflessness and devotion of a social worker and built a huge political movement from scratch. He gave up his job and moved away from his family to completely focus on organizing the backward castes, which he called bahujans.
Without having any support at all, he built an organization of dalit goverment workers, BAMCEF, and then launched Bahujan Samaj Party and planted it firmly on electoral landscape. The enormity of this task is difficult to comprehend for a non political person, and those who do, can only be amazed by Kanshiram's grit and determination. This is the reason why many current senior Indian politicians take his name with utmost respect.
He believed that political power was the master key to dalit emancipation and the majority numbers of backward castes could help them achieve that master key.
His political life was dedicated to organize the disparate factions of dalits into a strong votebank and exert a strong influence on national and state politics.
The book gives well rounded description into this journey and also tries to unravel Kanshiram's political strategy.
Considering his grounded diction and straightforward statements, not much is needed to grasp it. If one wants to get a better understanding of Indian politics, Kanshiram can't be given a miss.
While the mainstream politics will conveniently forget him, this book is your chance to know him.
January 6, 2020
The book portrays Kanshiram in a light that he ought to be portrayed in. The author acknowledges the zeal with which Kansiram has worked towards the larger cause of emancipating the oppressed castes and creating an egalitarian society. He believed that this journey would be possible only when the marginalised castes gain political power. So, in pursuit of this power, he created and led the Bahujan Samaj Party to the seat of power. Even though it came with a lot of limitations, it can be said that he changed the landscape of politics in Uttar Pradesh with repercussions across India.
His focus on creating an alternate culture for the Dalits and the oppressed Bahujan castes is noteworthy. He understood the importance of fiction and myths in the public consciousness and he strove to create an alternate sense o cultural history and identity for the oppressed castes. This was done meticulously with considerable success across U.P. His organisational methods and his ability to mobilise people are top-notch; a lot of lessons to be learned from him on organising.
As opposed to Dr.Amedkar's dream of annihilating caste, the author opines that Kanshiram leveraged caste consciousness to gain politically. I disagree with the author here. It is significant to note that Ambedkar wanted to channelise the political power of the oppressed castes as a means to the end of annihilating caste. It has to be understood that Kanshiram engaged in and worked towards the same dream by creating awareness about the hierarchical system which oppressed the Dalitbahujans. He politicised the Dalits and introduced them to their own history and culture while infusing a strong sense of dignity and self-respect in them. The politicisation of Dalitbahujans cannot be labelled as casteism unless you're using that brand of politics to discriminate against others on the basis of caste. To create awareness about their plight, local folklores and history cannot be dismissed as another form of casteism.
Kanshiram spoke about converting to Buddhism, but it never materialised because of the political impracticality of it. After having mobilised people around their unique caste-based folklores and heroes, it would have been fruitless to convert to Buddhism. But Manyawar Kanshiram did symbolically stay committed to the ideals of Buddhism by having his funeral rites conducted as per Buddhist rites. His concept of Sarvajan, which was all-encompassing, was manipulated by the Brahmins to destroy the reputation of the party. His views on reservations are a matter of concern because he viewed it as an affront to dignity and self-respect. I wish he would have realised that reservations are a matter of right and that they are the only tool to fight underrepresentation and discrimination that rises out of caste. Mayawati's support to the Economically Weaker Section Reservation could be a consequence of this flawed stance adopted by Kanshiram. Kanshiram's alliances with the BJP should be viewed in light of the political expediencies of the time and the ultimate need to capture political power. Sometimes, such compromises are inevitable, but the BSP should be judged by their commitment to their ideological core values. Unfortunately, judging by recent happenings (BSP's support to EWS Reservation and the Abrogation of Art.370), the BSP seems to have forgotten the values that Kanshiram dedicated his life for.
Everything said and done, it is an undisputed fact that Kanshiram would go down in the annals of history as one of the tallest leaders of the oppressed Dalitbahujan castes. He did not reduce his vision to the emancipation of the Dalits alone. Instead, he extended his long-term vision to the creation of a casteless, egalitarian society. This vision motivated him to steer his party to represent all marginalised group, minorities and backward castes. His deep sense of justice, empathy and compassion; his commitment; his selflessness and his earnestness will endear him to all believers of social justice. May his ideals live forever!
His focus on creating an alternate culture for the Dalits and the oppressed Bahujan castes is noteworthy. He understood the importance of fiction and myths in the public consciousness and he strove to create an alternate sense o cultural history and identity for the oppressed castes. This was done meticulously with considerable success across U.P. His organisational methods and his ability to mobilise people are top-notch; a lot of lessons to be learned from him on organising.
As opposed to Dr.Amedkar's dream of annihilating caste, the author opines that Kanshiram leveraged caste consciousness to gain politically. I disagree with the author here. It is significant to note that Ambedkar wanted to channelise the political power of the oppressed castes as a means to the end of annihilating caste. It has to be understood that Kanshiram engaged in and worked towards the same dream by creating awareness about the hierarchical system which oppressed the Dalitbahujans. He politicised the Dalits and introduced them to their own history and culture while infusing a strong sense of dignity and self-respect in them. The politicisation of Dalitbahujans cannot be labelled as casteism unless you're using that brand of politics to discriminate against others on the basis of caste. To create awareness about their plight, local folklores and history cannot be dismissed as another form of casteism.
Kanshiram spoke about converting to Buddhism, but it never materialised because of the political impracticality of it. After having mobilised people around their unique caste-based folklores and heroes, it would have been fruitless to convert to Buddhism. But Manyawar Kanshiram did symbolically stay committed to the ideals of Buddhism by having his funeral rites conducted as per Buddhist rites. His concept of Sarvajan, which was all-encompassing, was manipulated by the Brahmins to destroy the reputation of the party. His views on reservations are a matter of concern because he viewed it as an affront to dignity and self-respect. I wish he would have realised that reservations are a matter of right and that they are the only tool to fight underrepresentation and discrimination that rises out of caste. Mayawati's support to the Economically Weaker Section Reservation could be a consequence of this flawed stance adopted by Kanshiram. Kanshiram's alliances with the BJP should be viewed in light of the political expediencies of the time and the ultimate need to capture political power. Sometimes, such compromises are inevitable, but the BSP should be judged by their commitment to their ideological core values. Unfortunately, judging by recent happenings (BSP's support to EWS Reservation and the Abrogation of Art.370), the BSP seems to have forgotten the values that Kanshiram dedicated his life for.
Everything said and done, it is an undisputed fact that Kanshiram would go down in the annals of history as one of the tallest leaders of the oppressed Dalitbahujan castes. He did not reduce his vision to the emancipation of the Dalits alone. Instead, he extended his long-term vision to the creation of a casteless, egalitarian society. This vision motivated him to steer his party to represent all marginalised group, minorities and backward castes. His deep sense of justice, empathy and compassion; his commitment; his selflessness and his earnestness will endear him to all believers of social justice. May his ideals live forever!
August 7, 2018
If this book gets a good rating , first and foremost is because of writing about a personality like Kanshi Ram , who received very little attention from English speaking scholars. So, if the book is not rich with many details, one can forgive the author , for Kanshi Ram had little that had left for further research and exploration. The Chapter on 'Early Years' is a touching tale. One has to see it to believe it, the kind of dedication Kanshi Ram had for his cause. What i find problematic is the chapter with 'An agenda beyond Ambedkar ' , to deal with such a subject is another book in itself. It needs larger understanding of caste - anti caste struggles before one can conclude that Kanshi Ram differs with Ambedkar on the subject of annihilation of caste. Even if it so , it needs a better argument. In the end, its entirely worth reading and remembering the life and times of arguably India's original politician of 21st century.
May 23, 2021
Empowering the powerless through the realisation of their worth in complex sociology like ours in India and Uttar Pradesh to be specific is miraculous, that requires a great vision and lifelong aimed dedication to the cause which he genuinely and honestly carried through his life and changed the equation of the politics of the country forever. That is what great politicians do. Inspiring.
"जिसकी जितनी संख्या भारी उसकी उतनी हिस्सेदारी" - Kanshi Ram
"जिसकी जितनी संख्या भारी उसकी उतनी हिस्सेदारी" - Kanshi Ram
November 19, 2021
I get to knew Manyavar Kanshiram through this book. His work towards uniting lower caste people shows us that political tables can turn in every possible if every one takes part in it. Universal adult franchise is more powerful tool which Ambedkar put in our constitution that no other so called 'first world countries' would do, that time. His views about future can be seen in Kanshiram's work.
September 8, 2014
A quote from the book:
"In 1962–63, when I (Kanshiram) got the opportunity to read Ambedkar’s book Annihilation of Caste I also felt that it was perhaps possible to eradicate casteism from society. But later, when I studied the caste system and its behaviour in depth, there was a gradual modification in my thoughts. I have not only gained knowledge about caste from the books but from my personal life as well. Those people who migrate in large numbers from their villages to big cities like Delhi, Mumbai and Kolkata take no possessions with them but their caste. They leave behind their small huts, land and cattle, etc. in the village and settle in slums, near sewers and railway tracks, with nothing else but their one and only possession—their caste. If people have so much affection for their caste then how can we think of annihilating it? That is why I have stopped thinking about the annihilation of caste."
Read the full review at:
http://readerswords.wordpress.com/201...
"In 1962–63, when I (Kanshiram) got the opportunity to read Ambedkar’s book Annihilation of Caste I also felt that it was perhaps possible to eradicate casteism from society. But later, when I studied the caste system and its behaviour in depth, there was a gradual modification in my thoughts. I have not only gained knowledge about caste from the books but from my personal life as well. Those people who migrate in large numbers from their villages to big cities like Delhi, Mumbai and Kolkata take no possessions with them but their caste. They leave behind their small huts, land and cattle, etc. in the village and settle in slums, near sewers and railway tracks, with nothing else but their one and only possession—their caste. If people have so much affection for their caste then how can we think of annihilating it? That is why I have stopped thinking about the annihilation of caste."
Read the full review at:
http://readerswords.wordpress.com/201...
July 5, 2020
Manyavar Kanshiram : The Founder of the Bahujan samaj party (BSP)
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That the caste system must be abolished if the Hindu society is to be reconstructed on the basis of equality, goes without saying. Untouchability has its roots in the caste system. They cannot expect the Brahmins to rise in revolt against the caste system. Also we cannot rely upon the non-Brahmins and ask them to fight our battle.
- B. R. Ambedkar
Kanshiram, leader of the Dalits is a concise and a well written biography of Manyavar Kanshiram.
For the detailed review you can also visit -
https://dontbignorant.in/manyavar-kan...
------------------------------------------------------------------
That the caste system must be abolished if the Hindu society is to be reconstructed on the basis of equality, goes without saying. Untouchability has its roots in the caste system. They cannot expect the Brahmins to rise in revolt against the caste system. Also we cannot rely upon the non-Brahmins and ask them to fight our battle.
- B. R. Ambedkar
Kanshiram, leader of the Dalits is a concise and a well written biography of Manyavar Kanshiram.
For the detailed review you can also visit -
https://dontbignorant.in/manyavar-kan...
April 28, 2016
A hagiographic account of Kanshi Ram, that does provide some insights into the thinking behind the creation of the BSP. A more critical examination of Kanshi Ram's thought and political philosophy would have been good but this is one of the rare English sources on the topic.
March 6, 2016
A very good book, in fact one of the a very few sources in English about the greatest leader Manya Sri Kanshiram jee.
Displaying 1 - 9 of 9 reviews