Deprecated (16384): The ArrayAccess methods will be removed in 4.0.0.Use getParam(), getData() and getQuery() instead. - /home/brlfuser/public_html/src/Controller/ArtileDetailController.php, line: 73
 You can disable deprecation warnings by setting `Error.errorLevel` to `E_ALL & ~E_USER_DEPRECATED` in your config/app.php. [CORE/src/Core/functions.php, line 311]
Code Context


        trigger_error($message, E_USER_DEPRECATED);

    }
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 You can disable deprecation warnings by setting `Error.errorLevel` to `E_ALL & ~E_USER_DEPRECATED` in your config/app.php.'
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deprecationWarning - CORE/src/Core/functions.php, line 311
Cake\Http\ServerRequest::offsetGet() - CORE/src/Http/ServerRequest.php, line 2421
App\Controller\ArtileDetailController::printArticle() - APP/Controller/ArtileDetailController.php, line 73
Cake\Controller\Controller::invokeAction() - CORE/src/Controller/Controller.php, line 610
Cake\Http\ActionDispatcher::_invoke() - CORE/src/Http/ActionDispatcher.php, line 120
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Cake\Http\Runner::__invoke() - CORE/src/Http/Runner.php, line 65
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Cake\Http\Runner::__invoke() - CORE/src/Http/Runner.php, line 65
Cake\Http\Runner::run() - CORE/src/Http/Runner.php, line 51
Cake\Http\Server::run() - CORE/src/Http/Server.php, line 98

Deprecated (16384): The ArrayAccess methods will be removed in 4.0.0.Use getParam(), getData() and getQuery() instead. - /home/brlfuser/public_html/src/Controller/ArtileDetailController.php, line: 74
 You can disable deprecation warnings by setting `Error.errorLevel` to `E_ALL & ~E_USER_DEPRECATED` in your config/app.php. [CORE/src/Core/functions.php, line 311]
Code Context


        trigger_error($message, E_USER_DEPRECATED);

    }
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 You can disable deprecation warnings by setting `Error.errorLevel` to `E_ALL & ~E_USER_DEPRECATED` in your config/app.php.'
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deprecationWarning - CORE/src/Core/functions.php, line 311
Cake\Http\ServerRequest::offsetGet() - CORE/src/Http/ServerRequest.php, line 2421
App\Controller\ArtileDetailController::printArticle() - APP/Controller/ArtileDetailController.php, line 74
Cake\Controller\Controller::invokeAction() - CORE/src/Controller/Controller.php, line 610
Cake\Http\ActionDispatcher::_invoke() - CORE/src/Http/ActionDispatcher.php, line 120
Cake\Http\ActionDispatcher::dispatch() - CORE/src/Http/ActionDispatcher.php, line 94
Cake\Http\BaseApplication::__invoke() - CORE/src/Http/BaseApplication.php, line 235
Cake\Http\Runner::__invoke() - CORE/src/Http/Runner.php, line 65
Cake\Routing\Middleware\RoutingMiddleware::__invoke() - CORE/src/Routing/Middleware/RoutingMiddleware.php, line 162
Cake\Http\Runner::__invoke() - CORE/src/Http/Runner.php, line 65
Cake\Routing\Middleware\AssetMiddleware::__invoke() - CORE/src/Routing/Middleware/AssetMiddleware.php, line 88
Cake\Http\Runner::__invoke() - CORE/src/Http/Runner.php, line 65
Cake\Error\Middleware\ErrorHandlerMiddleware::__invoke() - CORE/src/Error/Middleware/ErrorHandlerMiddleware.php, line 96
Cake\Http\Runner::__invoke() - CORE/src/Http/Runner.php, line 65
Cake\Http\Runner::run() - CORE/src/Http/Runner.php, line 51
Cake\Http\Server::run() - CORE/src/Http/Server.php, line 98

Warning (512): Unable to emit headers. Headers sent in file=/home/brlfuser/public_html/vendor/cakephp/cakephp/src/Error/Debugger.php line=853 [CORE/src/Http/ResponseEmitter.php, line 48]
Code Context
            if (Configure::read('debug')) {

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-The Indian Express&lt;br /&gt;
&lt;br /&gt;
&lt;em&gt;As incidents of violence against Dalits mount in Gujarat, it is worth recalling the India of Ambedkar&amp;rsquo;s dreams&lt;br /&gt;
&lt;/em&gt;&lt;br /&gt;
The steps, if any, initiated by the government through a special session of the Lok Sabha on atrocities after the Una incident last year, have not had an impact on the violence against Dalits in Gujarat. On the contrary, there has been an increase of incidents which the Supreme Court had earlier described as &amp;ldquo;offences being shockingly cruel and inhumane&amp;rdquo;. From 1995 to 2015 about 9,926 incidents have been registered &amp;mdash; about 473 per year &amp;mdash; under the Protection of Civil Rights Act (1955) and the Prevention of Atrocities Act (1989). The annual number of cases has jumped from 212 in 2013 to 1,010 in 2015. This trend indicates a growing caste divide in rural Gujarat.&lt;br /&gt;
&lt;br /&gt;
The question is: Why are Dalits denied equal rights despite laws against such a denial? Why is violence, not democratic methods, used to resolve caste issues? Although B.R. Ambedkar was instrumental in developing legal and other measures to ensure equality, he was not very optimistic about the effectiveness of some of these measures and he offered alternatives. Now that political parties have seemingly begun to respect Ambedkar&amp;rsquo;s vision, it will be useful to recall his views on the limitations of the present policies and the solution he offered for troubled times such as these.&lt;br /&gt;
&lt;br /&gt;
It was Ambedkar who brought the ban on untouchability under the purview of the fundamental rights in the Constitution and later helped to enact the Untouchability (Offences) Act (1955). But he was more aware of its limitations than anybody else. In his view, laws could be effective if violated by an individual but not when the entire community is opposed to the rights of a minority. He quoted Edmund Burke: &amp;ldquo;There is no method found for punishing the multitude. Law can punish a single solitary recalcitrant criminal. It can never operate against a whole body of people who are determined to defy it. Social conscience is the only safeguard of rights. If social conscience is such that it recognises the rights which the law chooses to enact, the rights will be safe and secure.&amp;rdquo;&lt;br /&gt;
&lt;br /&gt;
Unfortunately, in Ambedkar&amp;rsquo;s view, the social and moral conscience that governs the caste system does not support equality. The social beliefs that support inequality continue to influence the behaviour of &amp;ldquo;high&amp;rdquo; caste people in the villages. This belief system is at the root of the denial of rights and the use of violent methods against Dalits. The past does not remain in the past; its legacy continues to influence behaviour towards Dalits. Matters are made worse by the motive behind the denial of equal rights &amp;mdash; the preservation of economic and social status.&lt;br /&gt;
&lt;br /&gt;
Please &lt;a href=&quot;http://indianexpress.com/article/opinion/columns/dalit-dalit-atrocities-discrimination-equality-denied-4885832/&quot;&gt;click here&lt;/a&gt; to read more. &lt;br /&gt;
&lt;/div&gt;&#039;,
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-The Indian Express

As incidents of violence against Dalits mount in Gujarat, it is worth recalling the India of Ambedkar&amp;rsquo;s dreams

The steps, if any, initiated by the government through a special session of the Lok Sabha on atrocities after the Una...&#039;,
	&#039;disp&#039; =&gt; &#039;&lt;div align=&quot;justify&quot;&gt;-The Indian Express&lt;br /&gt;&lt;br /&gt;&lt;em&gt;As incidents of violence against Dalits mount in Gujarat, it is worth recalling the India of Ambedkar&amp;rsquo;s dreams&lt;br /&gt;&lt;/em&gt;&lt;br /&gt;The steps, if any, initiated by the government through a special session of the Lok Sabha on atrocities after the Una incident last year, have not had an impact on the violence against Dalits in Gujarat. On the contrary, there has been an increase of incidents which the Supreme Court had earlier described as &amp;ldquo;offences being shockingly cruel and inhumane&amp;rdquo;. From 1995 to 2015 about 9,926 incidents have been registered &amp;mdash; about 473 per year &amp;mdash; under the Protection of Civil Rights Act (1955) and the Prevention of Atrocities Act (1989). The annual number of cases has jumped from 212 in 2013 to 1,010 in 2015. This trend indicates a growing caste divide in rural Gujarat.&lt;br /&gt;&lt;br /&gt;The question is: Why are Dalits denied equal rights despite laws against such a denial? Why is violence, not democratic methods, used to resolve caste issues? Although B.R. Ambedkar was instrumental in developing legal and other measures to ensure equality, he was not very optimistic about the effectiveness of some of these measures and he offered alternatives. Now that political parties have seemingly begun to respect Ambedkar&amp;rsquo;s vision, it will be useful to recall his views on the limitations of the present policies and the solution he offered for troubled times such as these.&lt;br /&gt;&lt;br /&gt;It was Ambedkar who brought the ban on untouchability under the purview of the fundamental rights in the Constitution and later helped to enact the Untouchability (Offences) Act (1955). But he was more aware of its limitations than anybody else. In his view, laws could be effective if violated by an individual but not when the entire community is opposed to the rights of a minority. He quoted Edmund Burke: &amp;ldquo;There is no method found for punishing the multitude. Law can punish a single solitary recalcitrant criminal. It can never operate against a whole body of people who are determined to defy it. Social conscience is the only safeguard of rights. If social conscience is such that it recognises the rights which the law chooses to enact, the rights will be safe and secure.&amp;rdquo;&lt;br /&gt;&lt;br /&gt;Unfortunately, in Ambedkar&amp;rsquo;s view, the social and moral conscience that governs the caste system does not support equality. The social beliefs that support inequality continue to influence the behaviour of &amp;ldquo;high&amp;rdquo; caste people in the villages. This belief system is at the root of the denial of rights and the use of violent methods against Dalits. The past does not remain in the past; its legacy continues to influence behaviour towards Dalits. Matters are made worse by the motive behind the denial of equal rights &amp;mdash; the preservation of economic and social status.&lt;br /&gt;&lt;br /&gt;Please &lt;a href=&quot;http://indianexpress.com/article/opinion/columns/dalit-dalit-atrocities-discrimination-equality-denied-4885832/&quot; title=&quot;http://indianexpress.com/article/opinion/columns/dalit-dalit-atrocities-discrimination-equality-denied-4885832/&quot;&gt;click here&lt;/a&gt; to read more. &lt;br /&gt;&lt;/div&gt;&#039;,
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&lt;br /&gt;
&lt;em&gt;As incidents of violence against Dalits mount in Gujarat, it is worth recalling the India of Ambedkar&amp;rsquo;s dreams&lt;br /&gt;
&lt;/em&gt;&lt;br /&gt;
The steps, if any, initiated by the government through a special session of the Lok Sabha on atrocities after the Una incident last year, have not had an impact on the violence against Dalits in Gujarat. On the contrary, there has been an increase of incidents which the Supreme Court had earlier described as &amp;ldquo;offences being shockingly cruel and inhumane&amp;rdquo;. From 1995 to 2015 about 9,926 incidents have been registered &amp;mdash; about 473 per year &amp;mdash; under the Protection of Civil Rights Act (1955) and the Prevention of Atrocities Act (1989). The annual number of cases has jumped from 212 in 2013 to 1,010 in 2015. This trend indicates a growing caste divide in rural Gujarat.&lt;br /&gt;
&lt;br /&gt;
The question is: Why are Dalits denied equal rights despite laws against such a denial? Why is violence, not democratic methods, used to resolve caste issues? Although B.R. Ambedkar was instrumental in developing legal and other measures to ensure equality, he was not very optimistic about the effectiveness of some of these measures and he offered alternatives. Now that political parties have seemingly begun to respect Ambedkar&amp;rsquo;s vision, it will be useful to recall his views on the limitations of the present policies and the solution he offered for troubled times such as these.&lt;br /&gt;
&lt;br /&gt;
It was Ambedkar who brought the ban on untouchability under the purview of the fundamental rights in the Constitution and later helped to enact the Untouchability (Offences) Act (1955). But he was more aware of its limitations than anybody else. In his view, laws could be effective if violated by an individual but not when the entire community is opposed to the rights of a minority. He quoted Edmund Burke: &amp;ldquo;There is no method found for punishing the multitude. Law can punish a single solitary recalcitrant criminal. It can never operate against a whole body of people who are determined to defy it. Social conscience is the only safeguard of rights. If social conscience is such that it recognises the rights which the law chooses to enact, the rights will be safe and secure.&amp;rdquo;&lt;br /&gt;
&lt;br /&gt;
Unfortunately, in Ambedkar&amp;rsquo;s view, the social and moral conscience that governs the caste system does not support equality. The social beliefs that support inequality continue to influence the behaviour of &amp;ldquo;high&amp;rdquo; caste people in the villages. This belief system is at the root of the denial of rights and the use of violent methods against Dalits. The past does not remain in the past; its legacy continues to influence behaviour towards Dalits. Matters are made worse by the motive behind the denial of equal rights &amp;mdash; the preservation of economic and social status.&lt;br /&gt;
&lt;br /&gt;
Please &lt;a href=&quot;http://indianexpress.com/article/opinion/columns/dalit-dalit-atrocities-discrimination-equality-denied-4885832/&quot;&gt;click here&lt;/a&gt; to read more. &lt;br /&gt;
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As incidents of violence against Dalits mount in Gujarat, it is worth recalling the India of Ambedkar&amp;rsquo;s dreams

The steps, if any, initiated by the government through a special session of the Lok Sabha on atrocities after the Una...&#039;
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As incidents of violence against Dalits mount in Gujarat, it is worth recalling the India of Ambedkar&rsquo;s dreams

The steps, if any, initiated by the government through a special session of the Lok Sabha on atrocities after the Una..."/>
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                <strong>Equality denied -Sukhadeo Thorat</strong></h1>
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                <div align="justify">-The Indian Express<br /><br /><em>As incidents of violence against Dalits mount in Gujarat, it is worth recalling the India of Ambedkar&rsquo;s dreams<br /></em><br />The steps, if any, initiated by the government through a special session of the Lok Sabha on atrocities after the Una incident last year, have not had an impact on the violence against Dalits in Gujarat. On the contrary, there has been an increase of incidents which the Supreme Court had earlier described as &ldquo;offences being shockingly cruel and inhumane&rdquo;. From 1995 to 2015 about 9,926 incidents have been registered &mdash; about 473 per year &mdash; under the Protection of Civil Rights Act (1955) and the Prevention of Atrocities Act (1989). The annual number of cases has jumped from 212 in 2013 to 1,010 in 2015. This trend indicates a growing caste divide in rural Gujarat.<br /><br />The question is: Why are Dalits denied equal rights despite laws against such a denial? Why is violence, not democratic methods, used to resolve caste issues? Although B.R. Ambedkar was instrumental in developing legal and other measures to ensure equality, he was not very optimistic about the effectiveness of some of these measures and he offered alternatives. Now that political parties have seemingly begun to respect Ambedkar&rsquo;s vision, it will be useful to recall his views on the limitations of the present policies and the solution he offered for troubled times such as these.<br /><br />It was Ambedkar who brought the ban on untouchability under the purview of the fundamental rights in the Constitution and later helped to enact the Untouchability (Offences) Act (1955). But he was more aware of its limitations than anybody else. In his view, laws could be effective if violated by an individual but not when the entire community is opposed to the rights of a minority. He quoted Edmund Burke: &ldquo;There is no method found for punishing the multitude. Law can punish a single solitary recalcitrant criminal. It can never operate against a whole body of people who are determined to defy it. Social conscience is the only safeguard of rights. If social conscience is such that it recognises the rights which the law chooses to enact, the rights will be safe and secure.&rdquo;<br /><br />Unfortunately, in Ambedkar&rsquo;s view, the social and moral conscience that governs the caste system does not support equality. The social beliefs that support inequality continue to influence the behaviour of &ldquo;high&rdquo; caste people in the villages. This belief system is at the root of the denial of rights and the use of violent methods against Dalits. The past does not remain in the past; its legacy continues to influence behaviour towards Dalits. Matters are made worse by the motive behind the denial of equal rights &mdash; the preservation of economic and social status.<br /><br />Please <a href="http://indianexpress.com/article/opinion/columns/dalit-dalit-atrocities-discrimination-equality-denied-4885832/" title="http://indianexpress.com/article/opinion/columns/dalit-dalit-atrocities-discrimination-equality-denied-4885832/">click here</a> to read more. <br /></div>               </font>
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    <link rel="canonical" href="https://im4change.in/<pre class="cake-error"><a href="javascript:void(0);" onclick="document.getElementById('cakeErr681ada4f1a3b1-trace').style.display = (document.getElementById('cakeErr681ada4f1a3b1-trace').style.display == 'none' ? '' : 'none');"><b>Notice</b> (8)</a>: Undefined variable: urlPrefix [<b>APP/Template/Layout/printlayout.ctp</b>, line <b>8</b>]<div id="cakeErr681ada4f1a3b1-trace" class="cake-stack-trace" style="display: none;"><a href="javascript:void(0);" onclick="document.getElementById('cakeErr681ada4f1a3b1-code').style.display = (document.getElementById('cakeErr681ada4f1a3b1-code').style.display == 'none' ? '' : 'none')">Code</a> <a href="javascript:void(0);" onclick="document.getElementById('cakeErr681ada4f1a3b1-context').style.display = (document.getElementById('cakeErr681ada4f1a3b1-context').style.display == 'none' ? '' : 'none')">Context</a><pre id="cakeErr681ada4f1a3b1-code" class="cake-code-dump" style="display: none;"><code><span style="color: #000000"><span style="color: #0000BB"></span><span style="color: #007700">&lt;</span><span style="color: #0000BB">head</span><span style="color: #007700">&gt;
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-The Indian Express&lt;br /&gt;
&lt;br /&gt;
&lt;em&gt;As incidents of violence against Dalits mount in Gujarat, it is worth recalling the India of Ambedkar&amp;rsquo;s dreams&lt;br /&gt;
&lt;/em&gt;&lt;br /&gt;
The steps, if any, initiated by the government through a special session of the Lok Sabha on atrocities after the Una incident last year, have not had an impact on the violence against Dalits in Gujarat. On the contrary, there has been an increase of incidents which the Supreme Court had earlier described as &amp;ldquo;offences being shockingly cruel and inhumane&amp;rdquo;. From 1995 to 2015 about 9,926 incidents have been registered &amp;mdash; about 473 per year &amp;mdash; under the Protection of Civil Rights Act (1955) and the Prevention of Atrocities Act (1989). The annual number of cases has jumped from 212 in 2013 to 1,010 in 2015. This trend indicates a growing caste divide in rural Gujarat.&lt;br /&gt;
&lt;br /&gt;
The question is: Why are Dalits denied equal rights despite laws against such a denial? Why is violence, not democratic methods, used to resolve caste issues? Although B.R. Ambedkar was instrumental in developing legal and other measures to ensure equality, he was not very optimistic about the effectiveness of some of these measures and he offered alternatives. Now that political parties have seemingly begun to respect Ambedkar&amp;rsquo;s vision, it will be useful to recall his views on the limitations of the present policies and the solution he offered for troubled times such as these.&lt;br /&gt;
&lt;br /&gt;
It was Ambedkar who brought the ban on untouchability under the purview of the fundamental rights in the Constitution and later helped to enact the Untouchability (Offences) Act (1955). But he was more aware of its limitations than anybody else. In his view, laws could be effective if violated by an individual but not when the entire community is opposed to the rights of a minority. He quoted Edmund Burke: &amp;ldquo;There is no method found for punishing the multitude. Law can punish a single solitary recalcitrant criminal. It can never operate against a whole body of people who are determined to defy it. Social conscience is the only safeguard of rights. If social conscience is such that it recognises the rights which the law chooses to enact, the rights will be safe and secure.&amp;rdquo;&lt;br /&gt;
&lt;br /&gt;
Unfortunately, in Ambedkar&amp;rsquo;s view, the social and moral conscience that governs the caste system does not support equality. The social beliefs that support inequality continue to influence the behaviour of &amp;ldquo;high&amp;rdquo; caste people in the villages. This belief system is at the root of the denial of rights and the use of violent methods against Dalits. The past does not remain in the past; its legacy continues to influence behaviour towards Dalits. Matters are made worse by the motive behind the denial of equal rights &amp;mdash; the preservation of economic and social status.&lt;br /&gt;
&lt;br /&gt;
Please &lt;a href=&quot;http://indianexpress.com/article/opinion/columns/dalit-dalit-atrocities-discrimination-equality-denied-4885832/&quot;&gt;click here&lt;/a&gt; to read more. &lt;br /&gt;
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As incidents of violence against Dalits mount in Gujarat, it is worth recalling the India of Ambedkar&amp;rsquo;s dreams

The steps, if any, initiated by the government through a special session of the Lok Sabha on atrocities after the Una...&#039;,
	&#039;disp&#039; =&gt; &#039;&lt;div align=&quot;justify&quot;&gt;-The Indian Express&lt;br /&gt;&lt;br /&gt;&lt;em&gt;As incidents of violence against Dalits mount in Gujarat, it is worth recalling the India of Ambedkar&amp;rsquo;s dreams&lt;br /&gt;&lt;/em&gt;&lt;br /&gt;The steps, if any, initiated by the government through a special session of the Lok Sabha on atrocities after the Una incident last year, have not had an impact on the violence against Dalits in Gujarat. On the contrary, there has been an increase of incidents which the Supreme Court had earlier described as &amp;ldquo;offences being shockingly cruel and inhumane&amp;rdquo;. From 1995 to 2015 about 9,926 incidents have been registered &amp;mdash; about 473 per year &amp;mdash; under the Protection of Civil Rights Act (1955) and the Prevention of Atrocities Act (1989). The annual number of cases has jumped from 212 in 2013 to 1,010 in 2015. This trend indicates a growing caste divide in rural Gujarat.&lt;br /&gt;&lt;br /&gt;The question is: Why are Dalits denied equal rights despite laws against such a denial? Why is violence, not democratic methods, used to resolve caste issues? Although B.R. Ambedkar was instrumental in developing legal and other measures to ensure equality, he was not very optimistic about the effectiveness of some of these measures and he offered alternatives. Now that political parties have seemingly begun to respect Ambedkar&amp;rsquo;s vision, it will be useful to recall his views on the limitations of the present policies and the solution he offered for troubled times such as these.&lt;br /&gt;&lt;br /&gt;It was Ambedkar who brought the ban on untouchability under the purview of the fundamental rights in the Constitution and later helped to enact the Untouchability (Offences) Act (1955). But he was more aware of its limitations than anybody else. In his view, laws could be effective if violated by an individual but not when the entire community is opposed to the rights of a minority. He quoted Edmund Burke: &amp;ldquo;There is no method found for punishing the multitude. Law can punish a single solitary recalcitrant criminal. It can never operate against a whole body of people who are determined to defy it. Social conscience is the only safeguard of rights. If social conscience is such that it recognises the rights which the law chooses to enact, the rights will be safe and secure.&amp;rdquo;&lt;br /&gt;&lt;br /&gt;Unfortunately, in Ambedkar&amp;rsquo;s view, the social and moral conscience that governs the caste system does not support equality. The social beliefs that support inequality continue to influence the behaviour of &amp;ldquo;high&amp;rdquo; caste people in the villages. This belief system is at the root of the denial of rights and the use of violent methods against Dalits. The past does not remain in the past; its legacy continues to influence behaviour towards Dalits. Matters are made worse by the motive behind the denial of equal rights &amp;mdash; the preservation of economic and social status.&lt;br /&gt;&lt;br /&gt;Please &lt;a href=&quot;http://indianexpress.com/article/opinion/columns/dalit-dalit-atrocities-discrimination-equality-denied-4885832/&quot; title=&quot;http://indianexpress.com/article/opinion/columns/dalit-dalit-atrocities-discrimination-equality-denied-4885832/&quot;&gt;click here&lt;/a&gt; to read more. &lt;br /&gt;&lt;/div&gt;&#039;,
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-The Indian Express&lt;br /&gt;
&lt;br /&gt;
&lt;em&gt;As incidents of violence against Dalits mount in Gujarat, it is worth recalling the India of Ambedkar&amp;rsquo;s dreams&lt;br /&gt;
&lt;/em&gt;&lt;br /&gt;
The steps, if any, initiated by the government through a special session of the Lok Sabha on atrocities after the Una incident last year, have not had an impact on the violence against Dalits in Gujarat. On the contrary, there has been an increase of incidents which the Supreme Court had earlier described as &amp;ldquo;offences being shockingly cruel and inhumane&amp;rdquo;. From 1995 to 2015 about 9,926 incidents have been registered &amp;mdash; about 473 per year &amp;mdash; under the Protection of Civil Rights Act (1955) and the Prevention of Atrocities Act (1989). The annual number of cases has jumped from 212 in 2013 to 1,010 in 2015. This trend indicates a growing caste divide in rural Gujarat.&lt;br /&gt;
&lt;br /&gt;
The question is: Why are Dalits denied equal rights despite laws against such a denial? Why is violence, not democratic methods, used to resolve caste issues? Although B.R. Ambedkar was instrumental in developing legal and other measures to ensure equality, he was not very optimistic about the effectiveness of some of these measures and he offered alternatives. Now that political parties have seemingly begun to respect Ambedkar&amp;rsquo;s vision, it will be useful to recall his views on the limitations of the present policies and the solution he offered for troubled times such as these.&lt;br /&gt;
&lt;br /&gt;
It was Ambedkar who brought the ban on untouchability under the purview of the fundamental rights in the Constitution and later helped to enact the Untouchability (Offences) Act (1955). But he was more aware of its limitations than anybody else. In his view, laws could be effective if violated by an individual but not when the entire community is opposed to the rights of a minority. He quoted Edmund Burke: &amp;ldquo;There is no method found for punishing the multitude. Law can punish a single solitary recalcitrant criminal. It can never operate against a whole body of people who are determined to defy it. Social conscience is the only safeguard of rights. If social conscience is such that it recognises the rights which the law chooses to enact, the rights will be safe and secure.&amp;rdquo;&lt;br /&gt;
&lt;br /&gt;
Unfortunately, in Ambedkar&amp;rsquo;s view, the social and moral conscience that governs the caste system does not support equality. The social beliefs that support inequality continue to influence the behaviour of &amp;ldquo;high&amp;rdquo; caste people in the villages. This belief system is at the root of the denial of rights and the use of violent methods against Dalits. The past does not remain in the past; its legacy continues to influence behaviour towards Dalits. Matters are made worse by the motive behind the denial of equal rights &amp;mdash; the preservation of economic and social status.&lt;br /&gt;
&lt;br /&gt;
Please &lt;a href=&quot;http://indianexpress.com/article/opinion/columns/dalit-dalit-atrocities-discrimination-equality-denied-4885832/&quot;&gt;click here&lt;/a&gt; to read more. &lt;br /&gt;
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As incidents of violence against Dalits mount in Gujarat, it is worth recalling the India of Ambedkar&amp;rsquo;s dreams

The steps, if any, initiated by the government through a special session of the Lok Sabha on atrocities after the Una...&#039;
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-The Indian Express

As incidents of violence against Dalits mount in Gujarat, it is worth recalling the India of Ambedkar&rsquo;s dreams

The steps, if any, initiated by the government through a special session of the Lok Sabha on atrocities after the Una..."/>
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                <strong>Equality denied -Sukhadeo Thorat</strong></h1>
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                <div align="justify">-The Indian Express<br /><br /><em>As incidents of violence against Dalits mount in Gujarat, it is worth recalling the India of Ambedkar&rsquo;s dreams<br /></em><br />The steps, if any, initiated by the government through a special session of the Lok Sabha on atrocities after the Una incident last year, have not had an impact on the violence against Dalits in Gujarat. On the contrary, there has been an increase of incidents which the Supreme Court had earlier described as &ldquo;offences being shockingly cruel and inhumane&rdquo;. From 1995 to 2015 about 9,926 incidents have been registered &mdash; about 473 per year &mdash; under the Protection of Civil Rights Act (1955) and the Prevention of Atrocities Act (1989). The annual number of cases has jumped from 212 in 2013 to 1,010 in 2015. This trend indicates a growing caste divide in rural Gujarat.<br /><br />The question is: Why are Dalits denied equal rights despite laws against such a denial? Why is violence, not democratic methods, used to resolve caste issues? Although B.R. Ambedkar was instrumental in developing legal and other measures to ensure equality, he was not very optimistic about the effectiveness of some of these measures and he offered alternatives. Now that political parties have seemingly begun to respect Ambedkar&rsquo;s vision, it will be useful to recall his views on the limitations of the present policies and the solution he offered for troubled times such as these.<br /><br />It was Ambedkar who brought the ban on untouchability under the purview of the fundamental rights in the Constitution and later helped to enact the Untouchability (Offences) Act (1955). But he was more aware of its limitations than anybody else. In his view, laws could be effective if violated by an individual but not when the entire community is opposed to the rights of a minority. He quoted Edmund Burke: &ldquo;There is no method found for punishing the multitude. Law can punish a single solitary recalcitrant criminal. It can never operate against a whole body of people who are determined to defy it. Social conscience is the only safeguard of rights. If social conscience is such that it recognises the rights which the law chooses to enact, the rights will be safe and secure.&rdquo;<br /><br />Unfortunately, in Ambedkar&rsquo;s view, the social and moral conscience that governs the caste system does not support equality. The social beliefs that support inequality continue to influence the behaviour of &ldquo;high&rdquo; caste people in the villages. This belief system is at the root of the denial of rights and the use of violent methods against Dalits. The past does not remain in the past; its legacy continues to influence behaviour towards Dalits. Matters are made worse by the motive behind the denial of equal rights &mdash; the preservation of economic and social status.<br /><br />Please <a href="http://indianexpress.com/article/opinion/columns/dalit-dalit-atrocities-discrimination-equality-denied-4885832/" title="http://indianexpress.com/article/opinion/columns/dalit-dalit-atrocities-discrimination-equality-denied-4885832/">click here</a> to read more. <br /></div>               </font>
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-The Indian Express&lt;br /&gt;
&lt;br /&gt;
&lt;em&gt;As incidents of violence against Dalits mount in Gujarat, it is worth recalling the India of Ambedkar&amp;rsquo;s dreams&lt;br /&gt;
&lt;/em&gt;&lt;br /&gt;
The steps, if any, initiated by the government through a special session of the Lok Sabha on atrocities after the Una incident last year, have not had an impact on the violence against Dalits in Gujarat. On the contrary, there has been an increase of incidents which the Supreme Court had earlier described as &amp;ldquo;offences being shockingly cruel and inhumane&amp;rdquo;. From 1995 to 2015 about 9,926 incidents have been registered &amp;mdash; about 473 per year &amp;mdash; under the Protection of Civil Rights Act (1955) and the Prevention of Atrocities Act (1989). The annual number of cases has jumped from 212 in 2013 to 1,010 in 2015. This trend indicates a growing caste divide in rural Gujarat.&lt;br /&gt;
&lt;br /&gt;
The question is: Why are Dalits denied equal rights despite laws against such a denial? Why is violence, not democratic methods, used to resolve caste issues? Although B.R. Ambedkar was instrumental in developing legal and other measures to ensure equality, he was not very optimistic about the effectiveness of some of these measures and he offered alternatives. Now that political parties have seemingly begun to respect Ambedkar&amp;rsquo;s vision, it will be useful to recall his views on the limitations of the present policies and the solution he offered for troubled times such as these.&lt;br /&gt;
&lt;br /&gt;
It was Ambedkar who brought the ban on untouchability under the purview of the fundamental rights in the Constitution and later helped to enact the Untouchability (Offences) Act (1955). But he was more aware of its limitations than anybody else. In his view, laws could be effective if violated by an individual but not when the entire community is opposed to the rights of a minority. He quoted Edmund Burke: &amp;ldquo;There is no method found for punishing the multitude. Law can punish a single solitary recalcitrant criminal. It can never operate against a whole body of people who are determined to defy it. Social conscience is the only safeguard of rights. If social conscience is such that it recognises the rights which the law chooses to enact, the rights will be safe and secure.&amp;rdquo;&lt;br /&gt;
&lt;br /&gt;
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&lt;br /&gt;
Please &lt;a href=&quot;http://indianexpress.com/article/opinion/columns/dalit-dalit-atrocities-discrimination-equality-denied-4885832/&quot;&gt;click here&lt;/a&gt; to read more. &lt;br /&gt;
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-The Indian Express

As incidents of violence against Dalits mount in Gujarat, it is worth recalling the India of Ambedkar&amp;rsquo;s dreams

The steps, if any, initiated by the government through a special session of the Lok Sabha on atrocities after the Una...&#039;,
	&#039;disp&#039; =&gt; &#039;&lt;div align=&quot;justify&quot;&gt;-The Indian Express&lt;br /&gt;&lt;br /&gt;&lt;em&gt;As incidents of violence against Dalits mount in Gujarat, it is worth recalling the India of Ambedkar&amp;rsquo;s dreams&lt;br /&gt;&lt;/em&gt;&lt;br /&gt;The steps, if any, initiated by the government through a special session of the Lok Sabha on atrocities after the Una incident last year, have not had an impact on the violence against Dalits in Gujarat. On the contrary, there has been an increase of incidents which the Supreme Court had earlier described as &amp;ldquo;offences being shockingly cruel and inhumane&amp;rdquo;. From 1995 to 2015 about 9,926 incidents have been registered &amp;mdash; about 473 per year &amp;mdash; under the Protection of Civil Rights Act (1955) and the Prevention of Atrocities Act (1989). The annual number of cases has jumped from 212 in 2013 to 1,010 in 2015. This trend indicates a growing caste divide in rural Gujarat.&lt;br /&gt;&lt;br /&gt;The question is: Why are Dalits denied equal rights despite laws against such a denial? Why is violence, not democratic methods, used to resolve caste issues? Although B.R. Ambedkar was instrumental in developing legal and other measures to ensure equality, he was not very optimistic about the effectiveness of some of these measures and he offered alternatives. Now that political parties have seemingly begun to respect Ambedkar&amp;rsquo;s vision, it will be useful to recall his views on the limitations of the present policies and the solution he offered for troubled times such as these.&lt;br /&gt;&lt;br /&gt;It was Ambedkar who brought the ban on untouchability under the purview of the fundamental rights in the Constitution and later helped to enact the Untouchability (Offences) Act (1955). But he was more aware of its limitations than anybody else. In his view, laws could be effective if violated by an individual but not when the entire community is opposed to the rights of a minority. He quoted Edmund Burke: &amp;ldquo;There is no method found for punishing the multitude. Law can punish a single solitary recalcitrant criminal. It can never operate against a whole body of people who are determined to defy it. Social conscience is the only safeguard of rights. If social conscience is such that it recognises the rights which the law chooses to enact, the rights will be safe and secure.&amp;rdquo;&lt;br /&gt;&lt;br /&gt;Unfortunately, in Ambedkar&amp;rsquo;s view, the social and moral conscience that governs the caste system does not support equality. The social beliefs that support inequality continue to influence the behaviour of &amp;ldquo;high&amp;rdquo; caste people in the villages. This belief system is at the root of the denial of rights and the use of violent methods against Dalits. The past does not remain in the past; its legacy continues to influence behaviour towards Dalits. Matters are made worse by the motive behind the denial of equal rights &amp;mdash; the preservation of economic and social status.&lt;br /&gt;&lt;br /&gt;Please &lt;a href=&quot;http://indianexpress.com/article/opinion/columns/dalit-dalit-atrocities-discrimination-equality-denied-4885832/&quot; title=&quot;http://indianexpress.com/article/opinion/columns/dalit-dalit-atrocities-discrimination-equality-denied-4885832/&quot;&gt;click here&lt;/a&gt; to read more. &lt;br /&gt;&lt;/div&gt;&#039;,
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&lt;br /&gt;
&lt;em&gt;As incidents of violence against Dalits mount in Gujarat, it is worth recalling the India of Ambedkar&amp;rsquo;s dreams&lt;br /&gt;
&lt;/em&gt;&lt;br /&gt;
The steps, if any, initiated by the government through a special session of the Lok Sabha on atrocities after the Una incident last year, have not had an impact on the violence against Dalits in Gujarat. On the contrary, there has been an increase of incidents which the Supreme Court had earlier described as &amp;ldquo;offences being shockingly cruel and inhumane&amp;rdquo;. From 1995 to 2015 about 9,926 incidents have been registered &amp;mdash; about 473 per year &amp;mdash; under the Protection of Civil Rights Act (1955) and the Prevention of Atrocities Act (1989). The annual number of cases has jumped from 212 in 2013 to 1,010 in 2015. This trend indicates a growing caste divide in rural Gujarat.&lt;br /&gt;
&lt;br /&gt;
The question is: Why are Dalits denied equal rights despite laws against such a denial? Why is violence, not democratic methods, used to resolve caste issues? Although B.R. Ambedkar was instrumental in developing legal and other measures to ensure equality, he was not very optimistic about the effectiveness of some of these measures and he offered alternatives. Now that political parties have seemingly begun to respect Ambedkar&amp;rsquo;s vision, it will be useful to recall his views on the limitations of the present policies and the solution he offered for troubled times such as these.&lt;br /&gt;
&lt;br /&gt;
It was Ambedkar who brought the ban on untouchability under the purview of the fundamental rights in the Constitution and later helped to enact the Untouchability (Offences) Act (1955). But he was more aware of its limitations than anybody else. In his view, laws could be effective if violated by an individual but not when the entire community is opposed to the rights of a minority. He quoted Edmund Burke: &amp;ldquo;There is no method found for punishing the multitude. Law can punish a single solitary recalcitrant criminal. It can never operate against a whole body of people who are determined to defy it. Social conscience is the only safeguard of rights. If social conscience is such that it recognises the rights which the law chooses to enact, the rights will be safe and secure.&amp;rdquo;&lt;br /&gt;
&lt;br /&gt;
Unfortunately, in Ambedkar&amp;rsquo;s view, the social and moral conscience that governs the caste system does not support equality. The social beliefs that support inequality continue to influence the behaviour of &amp;ldquo;high&amp;rdquo; caste people in the villages. This belief system is at the root of the denial of rights and the use of violent methods against Dalits. The past does not remain in the past; its legacy continues to influence behaviour towards Dalits. Matters are made worse by the motive behind the denial of equal rights &amp;mdash; the preservation of economic and social status.&lt;br /&gt;
&lt;br /&gt;
Please &lt;a href=&quot;http://indianexpress.com/article/opinion/columns/dalit-dalit-atrocities-discrimination-equality-denied-4885832/&quot;&gt;click here&lt;/a&gt; to read more. &lt;br /&gt;
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-The Indian Express

As incidents of violence against Dalits mount in Gujarat, it is worth recalling the India of Ambedkar&amp;rsquo;s dreams

The steps, if any, initiated by the government through a special session of the Lok Sabha on atrocities after the Una...&#039;
$disp = &#039;&lt;div align=&quot;justify&quot;&gt;-The Indian Express&lt;br /&gt;&lt;br /&gt;&lt;em&gt;As incidents of violence against Dalits mount in Gujarat, it is worth recalling the India of Ambedkar&amp;rsquo;s dreams&lt;br /&gt;&lt;/em&gt;&lt;br /&gt;The steps, if any, initiated by the government through a special session of the Lok Sabha on atrocities after the Una incident last year, have not had an impact on the violence against Dalits in Gujarat. On the contrary, there has been an increase of incidents which the Supreme Court had earlier described as &amp;ldquo;offences being shockingly cruel and inhumane&amp;rdquo;. From 1995 to 2015 about 9,926 incidents have been registered &amp;mdash; about 473 per year &amp;mdash; under the Protection of Civil Rights Act (1955) and the Prevention of Atrocities Act (1989). The annual number of cases has jumped from 212 in 2013 to 1,010 in 2015. This trend indicates a growing caste divide in rural Gujarat.&lt;br /&gt;&lt;br /&gt;The question is: Why are Dalits denied equal rights despite laws against such a denial? Why is violence, not democratic methods, used to resolve caste issues? Although B.R. Ambedkar was instrumental in developing legal and other measures to ensure equality, he was not very optimistic about the effectiveness of some of these measures and he offered alternatives. Now that political parties have seemingly begun to respect Ambedkar&amp;rsquo;s vision, it will be useful to recall his views on the limitations of the present policies and the solution he offered for troubled times such as these.&lt;br /&gt;&lt;br /&gt;It was Ambedkar who brought the ban on untouchability under the purview of the fundamental rights in the Constitution and later helped to enact the Untouchability (Offences) Act (1955). But he was more aware of its limitations than anybody else. In his view, laws could be effective if violated by an individual but not when the entire community is opposed to the rights of a minority. He quoted Edmund Burke: &amp;ldquo;There is no method found for punishing the multitude. Law can punish a single solitary recalcitrant criminal. It can never operate against a whole body of people who are determined to defy it. Social conscience is the only safeguard of rights. If social conscience is such that it recognises the rights which the law chooses to enact, the rights will be safe and secure.&amp;rdquo;&lt;br /&gt;&lt;br /&gt;Unfortunately, in Ambedkar&amp;rsquo;s view, the social and moral conscience that governs the caste system does not support equality. The social beliefs that support inequality continue to influence the behaviour of &amp;ldquo;high&amp;rdquo; caste people in the villages. This belief system is at the root of the denial of rights and the use of violent methods against Dalits. The past does not remain in the past; its legacy continues to influence behaviour towards Dalits. Matters are made worse by the motive behind the denial of equal rights &amp;mdash; the preservation of economic and social status.&lt;br /&gt;&lt;br /&gt;Please &lt;a href=&quot;http://indianexpress.com/article/opinion/columns/dalit-dalit-atrocities-discrimination-equality-denied-4885832/&quot; title=&quot;http://indianexpress.com/article/opinion/columns/dalit-dalit-atrocities-discrimination-equality-denied-4885832/&quot;&gt;click here&lt;/a&gt; to read more. &lt;br /&gt;&lt;/div&gt;&#039;
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-The Indian Express

As incidents of violence against Dalits mount in Gujarat, it is worth recalling the India of Ambedkar&rsquo;s dreams

The steps, if any, initiated by the government through a special session of the Lok Sabha on atrocities after the Una..."/>
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                <strong>Equality denied -Sukhadeo Thorat</strong></h1>
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                <div align="justify">-The Indian Express<br /><br /><em>As incidents of violence against Dalits mount in Gujarat, it is worth recalling the India of Ambedkar&rsquo;s dreams<br /></em><br />The steps, if any, initiated by the government through a special session of the Lok Sabha on atrocities after the Una incident last year, have not had an impact on the violence against Dalits in Gujarat. On the contrary, there has been an increase of incidents which the Supreme Court had earlier described as &ldquo;offences being shockingly cruel and inhumane&rdquo;. From 1995 to 2015 about 9,926 incidents have been registered &mdash; about 473 per year &mdash; under the Protection of Civil Rights Act (1955) and the Prevention of Atrocities Act (1989). The annual number of cases has jumped from 212 in 2013 to 1,010 in 2015. This trend indicates a growing caste divide in rural Gujarat.<br /><br />The question is: Why are Dalits denied equal rights despite laws against such a denial? Why is violence, not democratic methods, used to resolve caste issues? Although B.R. Ambedkar was instrumental in developing legal and other measures to ensure equality, he was not very optimistic about the effectiveness of some of these measures and he offered alternatives. Now that political parties have seemingly begun to respect Ambedkar&rsquo;s vision, it will be useful to recall his views on the limitations of the present policies and the solution he offered for troubled times such as these.<br /><br />It was Ambedkar who brought the ban on untouchability under the purview of the fundamental rights in the Constitution and later helped to enact the Untouchability (Offences) Act (1955). But he was more aware of its limitations than anybody else. In his view, laws could be effective if violated by an individual but not when the entire community is opposed to the rights of a minority. He quoted Edmund Burke: &ldquo;There is no method found for punishing the multitude. Law can punish a single solitary recalcitrant criminal. It can never operate against a whole body of people who are determined to defy it. Social conscience is the only safeguard of rights. If social conscience is such that it recognises the rights which the law chooses to enact, the rights will be safe and secure.&rdquo;<br /><br />Unfortunately, in Ambedkar&rsquo;s view, the social and moral conscience that governs the caste system does not support equality. The social beliefs that support inequality continue to influence the behaviour of &ldquo;high&rdquo; caste people in the villages. This belief system is at the root of the denial of rights and the use of violent methods against Dalits. The past does not remain in the past; its legacy continues to influence behaviour towards Dalits. Matters are made worse by the motive behind the denial of equal rights &mdash; the preservation of economic and social status.<br /><br />Please <a href="http://indianexpress.com/article/opinion/columns/dalit-dalit-atrocities-discrimination-equality-denied-4885832/" title="http://indianexpress.com/article/opinion/columns/dalit-dalit-atrocities-discrimination-equality-denied-4885832/">click here</a> to read more. <br /></div>               </font>
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-The Indian Express<br />
<br />
<em>As incidents of violence against Dalits mount in Gujarat, it is worth recalling the India of Ambedkar&rsquo;s dreams<br />
</em><br />
The steps, if any, initiated by the government through a special session of the Lok Sabha on atrocities after the Una incident last year, have not had an impact on the violence against Dalits in Gujarat. On the contrary, there has been an increase of incidents which the Supreme Court had earlier described as &ldquo;offences being shockingly cruel and inhumane&rdquo;. From 1995 to 2015 about 9,926 incidents have been registered &mdash; about 473 per year &mdash; under the Protection of Civil Rights Act (1955) and the Prevention of Atrocities Act (1989). The annual number of cases has jumped from 212 in 2013 to 1,010 in 2015. This trend indicates a growing caste divide in rural Gujarat.<br />
<br />
The question is: Why are Dalits denied equal rights despite laws against such a denial? Why is violence, not democratic methods, used to resolve caste issues? Although B.R. Ambedkar was instrumental in developing legal and other measures to ensure equality, he was not very optimistic about the effectiveness of some of these measures and he offered alternatives. Now that political parties have seemingly begun to respect Ambedkar&rsquo;s vision, it will be useful to recall his views on the limitations of the present policies and the solution he offered for troubled times such as these.<br />
<br />
It was Ambedkar who brought the ban on untouchability under the purview of the fundamental rights in the Constitution and later helped to enact the Untouchability (Offences) Act (1955). But he was more aware of its limitations than anybody else. In his view, laws could be effective if violated by an individual but not when the entire community is opposed to the rights of a minority. He quoted Edmund Burke: &ldquo;There is no method found for punishing the multitude. Law can punish a single solitary recalcitrant criminal. It can never operate against a whole body of people who are determined to defy it. Social conscience is the only safeguard of rights. If social conscience is such that it recognises the rights which the law chooses to enact, the rights will be safe and secure.&rdquo;<br />
<br />
Unfortunately, in Ambedkar&rsquo;s view, the social and moral conscience that governs the caste system does not support equality. The social beliefs that support inequality continue to influence the behaviour of &ldquo;high&rdquo; caste people in the villages. This belief system is at the root of the denial of rights and the use of violent methods against Dalits. The past does not remain in the past; its legacy continues to influence behaviour towards Dalits. Matters are made worse by the motive behind the denial of equal rights &mdash; the preservation of economic and social status.<br />
<br />
Please <a href="http://indianexpress.com/article/opinion/columns/dalit-dalit-atrocities-discrimination-equality-denied-4885832/">click here</a> to read more. <br />
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-The Indian Express

As incidents of violence against Dalits mount in Gujarat, it is worth recalling the India of Ambedkar&rsquo;s dreams

The steps, if any, initiated by the government through a special session of the Lok Sabha on atrocities after the Una...',
	'disp' => '<div align="justify">-The Indian Express<br /><br /><em>As incidents of violence against Dalits mount in Gujarat, it is worth recalling the India of Ambedkar&rsquo;s dreams<br /></em><br />The steps, if any, initiated by the government through a special session of the Lok Sabha on atrocities after the Una incident last year, have not had an impact on the violence against Dalits in Gujarat. On the contrary, there has been an increase of incidents which the Supreme Court had earlier described as &ldquo;offences being shockingly cruel and inhumane&rdquo;. From 1995 to 2015 about 9,926 incidents have been registered &mdash; about 473 per year &mdash; under the Protection of Civil Rights Act (1955) and the Prevention of Atrocities Act (1989). The annual number of cases has jumped from 212 in 2013 to 1,010 in 2015. This trend indicates a growing caste divide in rural Gujarat.<br /><br />The question is: Why are Dalits denied equal rights despite laws against such a denial? Why is violence, not democratic methods, used to resolve caste issues? Although B.R. Ambedkar was instrumental in developing legal and other measures to ensure equality, he was not very optimistic about the effectiveness of some of these measures and he offered alternatives. Now that political parties have seemingly begun to respect Ambedkar&rsquo;s vision, it will be useful to recall his views on the limitations of the present policies and the solution he offered for troubled times such as these.<br /><br />It was Ambedkar who brought the ban on untouchability under the purview of the fundamental rights in the Constitution and later helped to enact the Untouchability (Offences) Act (1955). But he was more aware of its limitations than anybody else. In his view, laws could be effective if violated by an individual but not when the entire community is opposed to the rights of a minority. He quoted Edmund Burke: &ldquo;There is no method found for punishing the multitude. Law can punish a single solitary recalcitrant criminal. It can never operate against a whole body of people who are determined to defy it. Social conscience is the only safeguard of rights. If social conscience is such that it recognises the rights which the law chooses to enact, the rights will be safe and secure.&rdquo;<br /><br />Unfortunately, in Ambedkar&rsquo;s view, the social and moral conscience that governs the caste system does not support equality. The social beliefs that support inequality continue to influence the behaviour of &ldquo;high&rdquo; caste people in the villages. This belief system is at the root of the denial of rights and the use of violent methods against Dalits. The past does not remain in the past; its legacy continues to influence behaviour towards Dalits. Matters are made worse by the motive behind the denial of equal rights &mdash; the preservation of economic and social status.<br /><br />Please <a href="http://indianexpress.com/article/opinion/columns/dalit-dalit-atrocities-discrimination-equality-denied-4885832/" title="http://indianexpress.com/article/opinion/columns/dalit-dalit-atrocities-discrimination-equality-denied-4885832/">click here</a> to read more. <br /></div>',
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-The Indian Express<br />
<br />
<em>As incidents of violence against Dalits mount in Gujarat, it is worth recalling the India of Ambedkar&rsquo;s dreams<br />
</em><br />
The steps, if any, initiated by the government through a special session of the Lok Sabha on atrocities after the Una incident last year, have not had an impact on the violence against Dalits in Gujarat. On the contrary, there has been an increase of incidents which the Supreme Court had earlier described as &ldquo;offences being shockingly cruel and inhumane&rdquo;. From 1995 to 2015 about 9,926 incidents have been registered &mdash; about 473 per year &mdash; under the Protection of Civil Rights Act (1955) and the Prevention of Atrocities Act (1989). The annual number of cases has jumped from 212 in 2013 to 1,010 in 2015. This trend indicates a growing caste divide in rural Gujarat.<br />
<br />
The question is: Why are Dalits denied equal rights despite laws against such a denial? Why is violence, not democratic methods, used to resolve caste issues? Although B.R. Ambedkar was instrumental in developing legal and other measures to ensure equality, he was not very optimistic about the effectiveness of some of these measures and he offered alternatives. Now that political parties have seemingly begun to respect Ambedkar&rsquo;s vision, it will be useful to recall his views on the limitations of the present policies and the solution he offered for troubled times such as these.<br />
<br />
It was Ambedkar who brought the ban on untouchability under the purview of the fundamental rights in the Constitution and later helped to enact the Untouchability (Offences) Act (1955). But he was more aware of its limitations than anybody else. In his view, laws could be effective if violated by an individual but not when the entire community is opposed to the rights of a minority. He quoted Edmund Burke: &ldquo;There is no method found for punishing the multitude. Law can punish a single solitary recalcitrant criminal. It can never operate against a whole body of people who are determined to defy it. Social conscience is the only safeguard of rights. If social conscience is such that it recognises the rights which the law chooses to enact, the rights will be safe and secure.&rdquo;<br />
<br />
Unfortunately, in Ambedkar&rsquo;s view, the social and moral conscience that governs the caste system does not support equality. The social beliefs that support inequality continue to influence the behaviour of &ldquo;high&rdquo; caste people in the villages. This belief system is at the root of the denial of rights and the use of violent methods against Dalits. The past does not remain in the past; its legacy continues to influence behaviour towards Dalits. Matters are made worse by the motive behind the denial of equal rights &mdash; the preservation of economic and social status.<br />
<br />
Please <a href="http://indianexpress.com/article/opinion/columns/dalit-dalit-atrocities-discrimination-equality-denied-4885832/">click here</a> to read more. <br />
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-The Indian Express

As incidents of violence against Dalits mount in Gujarat, it is worth recalling the India of Ambedkar&rsquo;s dreams

The steps, if any, initiated by the government through a special session of the Lok Sabha on atrocities after the Una...'
$disp = '<div align="justify">-The Indian Express<br /><br /><em>As incidents of violence against Dalits mount in Gujarat, it is worth recalling the India of Ambedkar&rsquo;s dreams<br /></em><br />The steps, if any, initiated by the government through a special session of the Lok Sabha on atrocities after the Una incident last year, have not had an impact on the violence against Dalits in Gujarat. On the contrary, there has been an increase of incidents which the Supreme Court had earlier described as &ldquo;offences being shockingly cruel and inhumane&rdquo;. From 1995 to 2015 about 9,926 incidents have been registered &mdash; about 473 per year &mdash; under the Protection of Civil Rights Act (1955) and the Prevention of Atrocities Act (1989). The annual number of cases has jumped from 212 in 2013 to 1,010 in 2015. This trend indicates a growing caste divide in rural Gujarat.<br /><br />The question is: Why are Dalits denied equal rights despite laws against such a denial? Why is violence, not democratic methods, used to resolve caste issues? Although B.R. Ambedkar was instrumental in developing legal and other measures to ensure equality, he was not very optimistic about the effectiveness of some of these measures and he offered alternatives. Now that political parties have seemingly begun to respect Ambedkar&rsquo;s vision, it will be useful to recall his views on the limitations of the present policies and the solution he offered for troubled times such as these.<br /><br />It was Ambedkar who brought the ban on untouchability under the purview of the fundamental rights in the Constitution and later helped to enact the Untouchability (Offences) Act (1955). But he was more aware of its limitations than anybody else. In his view, laws could be effective if violated by an individual but not when the entire community is opposed to the rights of a minority. He quoted Edmund Burke: &ldquo;There is no method found for punishing the multitude. Law can punish a single solitary recalcitrant criminal. It can never operate against a whole body of people who are determined to defy it. Social conscience is the only safeguard of rights. If social conscience is such that it recognises the rights which the law chooses to enact, the rights will be safe and secure.&rdquo;<br /><br />Unfortunately, in Ambedkar&rsquo;s view, the social and moral conscience that governs the caste system does not support equality. The social beliefs that support inequality continue to influence the behaviour of &ldquo;high&rdquo; caste people in the villages. This belief system is at the root of the denial of rights and the use of violent methods against Dalits. The past does not remain in the past; its legacy continues to influence behaviour towards Dalits. Matters are made worse by the motive behind the denial of equal rights &mdash; the preservation of economic and social status.<br /><br />Please <a href="http://indianexpress.com/article/opinion/columns/dalit-dalit-atrocities-discrimination-equality-denied-4885832/" title="http://indianexpress.com/article/opinion/columns/dalit-dalit-atrocities-discrimination-equality-denied-4885832/">click here</a> to read more. <br /></div>'
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Equality denied -Sukhadeo Thorat

-The Indian Express As incidents of violence against Dalits mount in Gujarat, it is worth recalling the India of Ambedkar’s dreams The steps, if any, initiated by the government through a special session of the Lok Sabha on atrocities after the Una incident last year, have not had an impact on the violence against Dalits in Gujarat. On the contrary, there has been an increase of incidents which the Supreme Court had earlier described as “offences being shockingly cruel and inhumane”. From 1995 to 2015 about 9,926 incidents have been registered — about 473 per year — under the Protection of Civil Rights Act (1955) and the Prevention of Atrocities Act (1989). The annual number of cases has jumped from 212 in 2013 to 1,010 in 2015. This trend indicates a growing caste divide in rural Gujarat. The question is: Why are Dalits denied equal rights despite laws against such a denial? Why is violence, not democratic methods, used to resolve caste issues? Although B.R. Ambedkar was instrumental in developing legal and other measures to ensure equality, he was not very optimistic about the effectiveness of some of these measures and he offered alternatives. Now that political parties have seemingly begun to respect Ambedkar’s vision, it will be useful to recall his views on the limitations of the present policies and the solution he offered for troubled times such as these. It was Ambedkar who brought the ban on untouchability under the purview of the fundamental rights in the Constitution and later helped to enact the Untouchability (Offences) Act (1955). But he was more aware of its limitations than anybody else. In his view, laws could be effective if violated by an individual but not when the entire community is opposed to the rights of a minority. He quoted Edmund Burke: “There is no method found for punishing the multitude. Law can punish a single solitary recalcitrant criminal. It can never operate against a whole body of people who are determined to defy it. Social conscience is the only safeguard of rights. If social conscience is such that it recognises the rights which the law chooses to enact, the rights will be safe and secure.” Unfortunately, in Ambedkar’s view, the social and moral conscience that governs the caste system does not support equality. The social beliefs that support inequality continue to influence the behaviour of “high” caste people in the villages. This belief system is at the root of the denial of rights and the use of violent methods against Dalits. The past does not remain in the past; its legacy continues to influence behaviour towards Dalits. Matters are made worse by the motive behind the denial of equal rights — the preservation of economic and social status. Please click here to read more.