Muk Nayak (Hero of the Voiceless): Hundred Years of Ambedkars Journalism

The Shudra-Atishudra todays known as OBCs and Dalit have been exploited by the Brahmanical social system known as Caste or Varna. They have been excluded from education for ages. Babasaheb Ambedkar started his journey of politics of emancipation of these oppressed masses from 1915. To provide the voice to the voiceless Bahujan Samaj, Dr. Babasaheb Ambedkar started publication of Marathi fortnightly ‘Mukanāyaka’ from January 31, 1920 This revolutionary event has been completed hundred years today. At the age of 28, the maturity of Babasaheb’s thoughts reflects in the editorial of the first issue of mukanāyaka. This is the translation of first editorial written by Dr. Babasaheb Ambedkar.

The Hero of the world

Morale:
If you see the created things of this Hindustan country and the human race film, then this country is not a matter of anything but it is a matter of disparity, it will surely be seen Here, the suitability and suitability of natural things and the disparity of poverty of countless groups of people is so manōvēdhaka that there is no inadvertent vision. But, on this disparity, there would have been a vision, the elder sister of the country, who made this small disparity, stood in front of the eyes.

There is a lot of difference between hindi people. There is also a different disparity from the primeval branches of the common and human. Black-White, Arya-Aryans, Gond-Khonds, Javan-Dravidian, Arab-Iranian, etc. Awaken in some places, some places are dormant and somewhere else. Religious disparity is in ignited situation rather than the disparity that comes from the physical and human branches and sometimes it makes the extreme reach to the extreme. Hindus, Persian, Jews, Muslims, Christians, etc. Are the groups of religious superstitions, but on seeing with more subtle vision, the form of the disparity between Hindu and righteous is as condemnable as it is.

This is the demand-these brahmins, these śēṇabī – this Maratha, this Mahar – this Chamar, this Kayastha – this Pārśī, this Kori – this Vaishya, etc. is included in the open of Hindu religion of different castes. How deep is the roots of the concept of different castes than the feeling of a religion, it is not required to tell Hindus. Who are you? This question is given by a European, English, French, French, Italian, and more north. But Hindus don’t have such a situation. I am a Hindu, no one is satisfied with this answer. He needs to tell his caste. In order to express your self-interest, a Hindu has to express his own disparity at every step.

The disparity in Hindu righteous is as unique as it is. Because the nature of the behavior of the disparity is especially indescribable to the Hindu religion. The castes embodied in Hindu religion are inspired by the spirit of high low, it is clear. Hindu society is a tower and a caste means a destination. But the thing to remember is that there is no stairs in this tower and so there is no way to go from one destination to another.
Whoever is born on the destination, he has to die on the same destination. The man of lower destination, no matter how worthy it is, can not reach the upper destination. The man of the upper destination, no matter how much he is, no need to take him down.

If it is directly said, then this high point between caste and caste is not based on the virtues of birth but on the basis of birth. No matter how good the birth is in the high caste, it will remain high, the low in the low caste, no matter how worthy it is, it will remain low. Once again, not being treated as a daughter, every caste is self or alone in relation to this intimacy.

Jitendra Suna (ଜିତେନ୍ଦ୍ର ସୁନା)

Jitendra Suna is studying at Jawaharlal Nehru University, New Delhi. He is one of the Editorial Board members of Nirveda Odisha. ଜିତେନ୍ଦ୍ର ସୁନା ବର୍ତ୍ତମାନ ଜବାହରଲାଲ ନେହରୁ ବିଶ୍ୱବିଦ୍ୟାଳୟ ରେ ସ୍ନାତକ କରୁଛନ୍ତି I

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