07.04.2026.Untouchability News.(News of Dalits,Adivasi,atrocity,buddhist,Dr Ambedkar,Employement,Education news details from various sources)by Sivaji.Ayyayiram UTNews.9444917060.asivaji1962@gmail.com
Here are the latest SC / ST / Dalit / Adivasi / Buddhist / Ambedkar / Reservation news (7 April 2026) from India and nearby regions. I organized them state-wise and topic-wise with English, Hindi, and Tamil summaries + links.
📰 07 April 2026 – SC / ST / Dalit / Adivasi / Ambedkar / Reservation News
🇮🇳 NATIONAL (India)
1. Debate on Ambedkar’s Views on Reservation
English:
A debate has resurfaced about whether Dr. B. R. Ambedkar wanted reservations only for a limited time. Scholars say many claims are misinterpreting Ambedkar’s speeches and constitutional debates.
Hindi:
डॉ. भीमराव अंबेडकर ने आरक्षण को केवल कुछ वर्षों के लिए ही चाहा था या नहीं—इस पर फिर से बहस शुरू हो गई है। विशेषज्ञों का कहना है कि अंबेडकर के विचारों को कई बार गलत तरीके से प्रस्तुत किया जाता है।
Tamil:
டாக்டர் பி.ஆர். அம்பேத்கர் இருப்பிட ஒதுக்கீடு (Reservation) சில வருடங்களுக்கு மட்டுமே வேண்டும் என்றார் என்ற விவாதம் மீண்டும் எழுந்துள்ளது. ஆய்வாளர்கள் பலர் இது தவறான விளக்கம் என கூறுகின்றனர்.
🇺🇵 Uttar Pradesh
2. Ambedkar Jayanti Political Mobilization
English:
The Samajwadi Party announced that party workers will celebrate Ambedkar Jayanti (14 April) at village and sector levels to highlight social justice and constitutional protection for Dalits.
Hindi:
समाजवादी पार्टी ने घोषणा की है कि 14 अप्रैल को अंबेडकर जयंती गांव और सेक्टर स्तर पर मनाई जाएगी ताकि दलित अधिकार और संविधान की रक्षा का संदेश दिया जा सके।
Tamil:
அம்பேத்கர் ஜெயந்தி (ஏப்ரல் 14) விழாவை கிராமம் மற்றும் பகுதி மட்டத்தில் நடத்துமாறு சமாஜ்வாதி கட்சி அறிவித்துள்ளது. இது தலித் உரிமைகள் மற்றும் அரசியலமைப்பை பாதுகாப்பது குறித்து விழிப்புணர்வு ஏற்படுத்தும்.
🇲🇵 Madhya Pradesh
3. Reservation Case Hearing in High Court
English:
The Madhya Pradesh High Court will hear the case regarding OBC reservation (27%) from 27–29 April 2026. The decision could impact the state’s reservation structure.
Hindi:
मध्य प्रदेश हाईकोर्ट ओबीसी आरक्षण (27%) के मामले में 27 से 29 अप्रैल तक रोजाना सुनवाई करेगा। इस फैसले से राज्य की आरक्षण नीति प्रभावित हो सकती है।
Tamil:
மத்தியப் பிரதேச உயர்நீதிமன்றம் OBC 27% ஒதுக்கீடு தொடர்பான வழக்கை 27–29 ஏப்ரல் 2026 வரை தினமும் விசாரிக்க முடிவு செய்துள்ளது. இந்த தீர்ப்பு மாநில ஒதுக்கீட்டு அமைப்பை பாதிக்கலாம்.
🌏 International (Dalit Issue)
4. Nepal Government Apology to Dalits
English:
The Nepal government announced it will formally apologize to Dalits for historical discrimination, calling it an important step toward social equality.
Hindi:
नेपाल सरकार ने दलित समुदाय से ऐतिहासिक भेदभाव के लिए औपचारिक माफी मांगने का ऐलान किया है। इसे सामाजिक न्याय की दिशा में बड़ा कदम माना जा रहा है।
Tamil:
நேபாள அரசு தலித் சமூகத்துக்கு எதிராக நடந்த வரலாற்று பாகுபாட்டுக்காக மன்னிப்பு கேட்கும் என அறிவித்துள்ளது. இது சமூக சமத்துவத்திற்கு முக்கியமான முன்னேற்றமாக கருதப்படுகிறது.
⚖ Reservation Policy (General Information)
English:
In India, reservations currently include:
- SC – 15%
- ST – 7.5%
- OBC – 27%
These quotas are applied in government jobs, education, and legislatures to improve representation of historically marginalized communities.
Hindi:
भारत में आरक्षण की मुख्य श्रेणियां:
- अनुसूचित जाति – 15%
- अनुसूचित जनजाति – 7.5%
- ओबीसी – 27%
ये सरकारी नौकरियों, शिक्षा और चुनावों में लागू होते हैं।
Tamil:
இந்தியாவில் முக்கியமான ஒதுக்கீடு:
- SC – 15%
- ST – 7.5%
- OBC – 27%
இவை அரசு வேலைகள், கல்வி மற்றும் தேர்தல்களில் வழங்கப்படுகின்றன.
✅ Topics covered today
- Ambedkar Jayanti mobilization
- Reservation court cases
- Dalit rights international developments
- Reservation policy debate
2️⃣🔵🔵🔵🔵🔵🔵🔵
Sachin, a Dalit laborer from Amroha, went to collect his wages from Naushad, Haseen, and Samuddin; what the trio did to him will leave you shuddering.
UP News: In Amroha, a Dalit laborer named Sachin went to Naushad, Haseen, and Samuddin to collect his wages. The treatment he received for simply demanding the money due to him has caused a massive uproar.
In Amroha, UP, a Dalit worker named Sachin was working as a laborer in Dhawarsi village, located in the Adampur area. He was employed by Naushad, Haseen Khan, and Samuddin. However, asking for his wages proved to be a costly affair for Sachin. Upon demanding his pay, he was beaten with extreme brutality. He was subjected to a severe physical assault; his clothes were torn to shreds, and he was verbally abused with vile language. A video capturing this act of barbarism against Sachin is now going viral.
3️⃣🔵🔵🔵🔵🔵🔵🔵
2.Accused Arrested in Murder of Dalit Teenager in Deoria: Attacked En Route to Get Mobile Repaired; Suspicion of Love Affair Cited as Motive
Acting swiftly in the case involving the murder of a Dalit teenage girl in Nautan Hathiagarh village, Deoria, the police have arrested two accused individuals. On Monday, both were produced before the court, from where they were remanded to judicial custody. The police have also recovered the knife used in the murder.
The incident occurred on Saturday night. The teenager was on her way to Sahodar Patti Chowk with her brother, Anish, and elder sister, Gudia, to get a mobile phone repaired. During the journey, she was attacked while still on the road. Following the crime, the accused fled the scene.
4️⃣🔴🔴🔴🔴🔴🔴🔴
Wherever Indians go, caste travels with them: Scholar | Off The Beaten Track
Scholar-author Suraj Yengde explains how caste persists across global Indian diaspora, influencing identity, discrimination and politics beyond India’s borders
“Caste is not something Indians consciously carry abroad—but it travels with them as part of their cultural instinct,” said Suraj Milind Yengde in an interaction, underlining the central argument of his book Caste: A Global Story.
As debates around caste intensify within India—from court rulings to political mobilization —his work expands the conversation beyond national borders, showing how caste persists and evolves across diasporas.
In this episode of Off The Beaten Track, The Federal spoke to Yengde, an Indian scholar, author and activist known for his work on caste and race. He is also an assistant professor of history and African Studies and a Ford Foundation Presidential Fellow at the University of Pennsylvania.
Does caste follow Indians abroad like a birthmark—something inescapable regardless of geography or profession?
I think the migratory aspects of caste were actually documented early on by SV Ketkar, an anthropologist from Cornell. He wrote a succinct text on caste in the early 20th century. Dr BR Ambedkar also picked up on this theory—that caste remains attached to the Indian body politic.
In my research, I’ve covered nearly 15 countries. I’ve interviewed descendants of indentured labourers from Bihar, Uttar Pradesh, Bengal, and Odisha, as well as Gulf migrants and contemporary IT professionals. Across all these groups, caste persists.
When people leave India, they don’t consciously think they are carrying caste. They carry it as part of their cultural identity, a kind of ‘lightweight carry-on’. But it shapes interactions, relationships, and hierarchies abroad as well.
Caste also evolves in conversation with global structures—colonial histories, white societies, and economic systems. The global caste dynamic is not isolated; it is constantly interacting with other power structures.
How does caste discrimination—especially against Dalits—play out abroad? And what about Dalits who converted to Christianity or Islam?
If you look at history, caste has remained persistent across time and geography. That’s why you can talk about 19th-century Caribbean societies like Trinidad and connect them to contemporary India.
In Trinidad, for example, Dalits and other lower castes were assimilated into a broader national religious identity. Religion there often reflected culture more than rigid hierarchy.
But conversion does not erase caste. Along India’s coastal belt—from Odisha to Andhra Pradesh to Tamil Nadu—many Dalits converted to Christianity over 150 years ago. Yet caste identity continues.
Even within Sikh communities abroad, we see caste divisions. In Canada, on remote islands, you find separate congregations formed due to caste discrimination.
Over generations, identity evolves. Diaspora communities become ‘hyphenated’—IndianAmerican, Indian-Canadian—but caste consciousness doesn’t disappear. In fact, in recent decades, caste awareness has intensified, partly influenced by developments in India.
How are upper-caste diaspora communities responding to growing Dalit assertion globally?
From what I’ve observed, many professionals in the diaspora—especially those from technical fields—come from environments shaped by anti-reservation sentiment.
Some dominant caste individuals resist acknowledging caste discrimination. Their common argument is that they were treated unfairly themselves.
At the same time, second- or third-generation diaspora communities often treated caste as an ‘innocent identity marker’ because Dalit assertion was less visible earlier.
Now, as Dalit communities assert themselves—demanding dignity and equality—this creates discomfort. But assertion is not about pushing anyone back. It is simply about claiming equal space.
The challenge is that many diaspora communities still operate with a frozen image of India —often shaped by post-1947 narratives. When they encounter the realities of caste and inequality, it can be jarring.
Have Dalit movements abroad influenced institutional or legal changes, such as anticaste policies in universities and cities like Seattle?
Yes, there has been significant movement. I witnessed early discussions at universities like Brandeis, where students shared experiences of caste discrimination.
These efforts led to institutional responses—task forces, policies, and broader recognition of caste as a form of discrimination.
While Dalit voices triggered these discussions, the movement expanded into a broader human rights concern among South Asian academics.
You now see Ambedkarite student groups across the world. Even in places like Kyrgyzstan, students celebrate Ambedkar Jayanti.
This is not just resistance—it’s assertion. Students are saying: ‘This is our culture, our history, our identity. We deserve space too.’
Did your own experience as a Dalit shape how you encountered caste abroad?
Yes, very much. Stigma is not something you can easily shed—it requires deep psychological unlearning.
I grew up in a Dalit colony with open sewage and extreme marginalisation. That environment shapes your consciousness.
For years, I hid my identity—telling people I was from Pune or Mumbai instead of Nanded. It took time to reclaim that identity.
My work reflects this journey. I call it a kind of ‘cosmopolitan Dalit universalism’—a worldview shaped by marginality but connected globally.
My upbringing also exposed me to global Black movements. My father admired figures like Kofi Annan. That influenced how I understood solidarity between Dalit and Black struggles.
You draw parallels between Dalit struggles and Black movements. How has this played out globally?
The Dalit movement has long relied on literature, poetry, and cultural expression as tools of resistance.
Dalit literary conferences are major events—spaces where communities gather, share, and assert identity.
This mirrors Black cultural movements globally. These spaces are not just artistic—they are political and deeply rooted in dignity and resistance.
For me, growing up in that environment naturally led to comparative thinking. It wasn’t forced—it was part of lived experience. You describe an ‘irony’ during the global protests after the George Floyd protests.
What did you observe?
It was striking. Many Indian elites in the US participated in protests after George Floyd’s killing.
But I asked: What have you done to address caste inequality in your own society?
There is an irony here. By aligning with Black struggles, some elites seek recognition as ‘oppressed minorities’ in the West—while ignoring caste privilege.
Caste creates a worldview where one centres oneself and ignores others’ struggles. That contradiction was very visible during those protests.
How does the Indian diaspora respond to caste violence and politics in India today?
It varies by region and community. Punjabi diaspora communities, for instance, still engage with caste dynamics—Jat assertion and Dalit pushback.
Tamil diaspora groups, including political cadres, also remain connected to caste-based movements back home. However, the mainstream ‘cultivated diaspora’ narrative—especially under recent governments—often excludes Dalit voices.
There has been no meaningful effort to include Dalits in this global Indian identity. At the same time, Dalit diaspora communities continue to assert themselves through academic spaces and constitutional values inspired by Ambedkar.
One concerning trend is the emergence of diaspora networks aligned with ideological groups, sometimes monitoring and targeting activists abroad. This raises serious questions about democratic space and freedom.
What is your view on the debate over reservation rights for Dalits who convert to Christianity or Islam?
This is a complex issue. The original policy framework involved multiple leaders, including B. R. Ambedkar, Jawaharlal Nehru, and Vallabhbhai Patel.
The question is not just legal—it’s social and economic. We must ask: How do caste-based inequalities persist within different religious communities? Dalit Christians and Dalit Muslims often face ‘double marginalisation’—excluded both within broader society and within their own religious communities.
This issue requires national dialogue. It cannot be reduced to a simple yes-or-no policy question. We also need to recognise regional variations. In coastal regions, caste boundaries between communities have historically been blurred.
Ultimately, the goal should be to address inequality in all its forms, regardless of religion
The content above has been transcribed from video using a fine-tuned AI model. To ensure accuracy, quality, and editorial integrity, we employ a Human-In-The-Loop (HITL) process. While AI assists in creating the initial draft, our experienced editorial team carefully reviews, edits, and refines the content before publication. At The Federal, we combine the efficiency of AI with the expertise of human editors to deliver reliable and insightful journalism.
Nilanjan Mukhopadhyay
Courtesy : The Federal
5️⃣🔵🔵🔵🔵🔵🔵🔵
Dharmendra Pradhan hails Odisha’s expanded reservation in professional courses as ‘historic’
BHUBANESWAR: Union minister Dharmendra Pradhan on Sunday described the Mohan Charan Majhi cabinet’s decision to extend reservation in medical, technical and profession courses in higher education as a historic step towards inclusive education promoting social justice.
Pradhan said the decision will help realise the aspirations of talented students from the most marginalised sections of society by ensuring greater access to higher education in fields such as medical, engineering, agriculture and allied disciplines.
As per the cabinet decision, reservation for ST students has been increased from 12 per cent to 22.50 per cent, while for SC, it has been enhanced from 8 pc to 16.25 pc. For the first time 11.25 pc reservation has been introduced for SEBC students in technical and professional courses, he said.
Pradhan expressed his gratitude to PM Narendra Modi and CM Majhi for implementing the long-pending demand. He said the decision reflects the government’s commitment to the principle of ‘Sabka Saath, Sabka Vikas’.
The Union minister said the enhanced reservation would significantly benefit meritorious students from economically weaker backgrounds, enabling them to pursue professional education, particularly in medical and engineering streams. Pradhan had written to the CM on multiple occasions last year requesting implementation of enhanced reservation for SEBC and OBC students in education and employment.
Following the request of Pradhan, the state government on May 14, 2025, approved 11.25 pc reservation for SEBC students in higher education and and the latest decision expands this benefit to technical and professional courses, a major milestone in the education framework.
6️⃣🔵🔵🔵🔵🔵🔵🔵
Lucknow: Following Congress and Samajwadi Party (SP), the ruling BJP has also decided to woo the Dalit voters and make a dent into the BSP vote bank ahead of the next assembly polls in the state due in 2027. ANYTIME, ANYWHERE. Experience a more ref...
Read more at: https://www.deccanherald.com/india/uttar-pradesh/under-one-roof-bjp-seeks-to-woo-dalit-voters-by-installing-sheds-over-ambedkar-statues-395.
Comments
Post a Comment