12.04.2026.Untouchability News.(News of Dalits,Adivasi,atrocity,buddhist,Dr Ambedkar,Employement,Education news details from various sources)by Sivaji.Ayyayiram UTNews.9444917060.
The ‘Save Education Committee,’ which is a forum of eminent academicians, has demanded an end to harassment of Professor Surepalli Sujatha, HOD, Sociology in Satavahana University
Hyderabad: Brand a person as an urban naxal, spread the propaganda and socially isolate the person, only to finally take a hit when the person is in a vulnerable position. This seems to be the strategy being adopted by the ideological opponents of a Dalit professor and activist, who was stripped of her position as the principal of the Arts College in Satavahana University in Telangana’s Karimnagar.
Professor Surepalli Sujatha has been a prominent face in the people’s movements in Telangana for over a decade and a half now. She has been known for her activism and social work for the cause of the downtrodden sections.
A sociology professor, she grew up in academia at a time when universities were gasping for freedom on campuses. Today, her freedom is being curtailed in a changing political scenario where people like her are being branded as ‘urban naxals,’ a term which is an off-dictionary term that stands in contradiction to the traditional naxalite movements in India.
Her brush with the propaganda brigade happened at a time when the Centre had been going all-out to eliminate Maoists from the face of India. It came in the form of a contract professor at Satahavana University in Karimnagar, where she has been working as the Head of the Sociology Department.
Sujatha tells Siasat.com that it all started with her filing a complaint against Dr Penchala Srinivas, a former contract professor in Botany, for calling the female students in the middle of the night in 2019. She says that a disciplinary inquiry was conducted, and he was removed from service back then.
She remembers that when she once took her students on a study tour to Bhadradri-Kothagudem district, propaganda spread that she introduced them to Maoist leaders, a rumour she vehemently rejects.
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“This allegation was thoroughly investigated by both the police authorities (under Sri Kamal Hasan Reddy) and the university, and was found to be completely untrue,” she claims.
She accuses the contract professor of being the man behind the rumours, also pointing out that he is an ardent right-wing person who belongs to the Munnuru Kapu community and supports Union Minister of State for Home Affairs Bandi Sanjay’s Hindutva ideology.
Bandi Sanjay represents the Karimnagar Lok Sabha constituency.
She tells Siasat.com that ever since the study tour incident in 2019, she has been targeted frequently, with a section constantly hounding her on social media and on the campus- looking for her to make just one mistake.
Call for peace became a headache for Dalit professor
That perception changed following her Facebook post during Operation Sindoor in May 2025. In it, she suggested that war has never been a solution and that peace must prevail. However, her use of the word “blood” in reference to “sindoor” drew sharp backlash on social media, with many users attacking her over the remark.
Subsequently, a group of Akhil Bharatiya Vidyarthi Parishad (ABVP) members, along with some outsiders, barged onto the campus, hurled abuses at her and attempted to assault her. She narrowly escaped.
She later issued an apology, stating that she regretted if her comments had hurt anyone’s sentiments, while maintaining her stand that peace should take precedence over war. She has kept a low profile since.
Not just her, her student Mahesh, also a Dalit, is also a target. He completed his Master’s in Sociology and is pursuing a Master’s in Economics at the university. His association with the now-banned Telangana Vidyarthi Vedika (TVV) student organisation was seen as the cause of the target.
When she lost her role as the principal, she was informed that it was because her term had ended.
However, the propaganda machine continued to work tirelessly. It has been so rigorous that the newly appointed vice-chancellor Professor Umesh Kumar is also under its influence.
“The contract faculty who was removed was reinstated as a part-time faculty member by the new vice-chancellor. He continued his propaganda,” she tells Siasat.com.
She claims that she is constantly monitored through CCTV cameras on the campus, and if a student speaks to her, the student faces consequences.
She also filed a complaint with the local police and the National Commission for Scheduled Castes (NCSC) earlier this month. She has been waiting for some action.
Academicians demand Dalit professor be reinstated
The ‘Save Education Committee,’ which is a forum of eminent academicians, has demanded an end to the harassment of Surepalli Sujatha.
“Despite possessing all the necessary qualifications and experience, the removal of a Dalit woman professor, who is also serving as the Dean and holding additional responsibilities as the Principal of the Arts College, is an act of vindictiveness,” the Committee stated in a press release on Thursday, April 9.
“It is not appropriate for the Vice-Chancellor, who is responsible for safeguarding university autonomy, academic freedom, and freedom of expression, to remain silent on this issue. “At a time when commercialisation, excessive centralisation, and communalisation of education are increasing, the university administration has the responsibility to ensure that such incidents- especially the harassment of a professor from marginalised sections, particularly a woman professor must not recur,” the Committee demanded.
They urged the Vice-Chancellor to put an end to such baseless allegations, harassment, and vindictive actions and to protect the autonomy and academic environment.
Ironically, Surepalli Sujatha is facing this at a time when the state government has just recently formed a cabinet sub-committee to work out the modalities of the Rohith Vemula Bill to prevent caste-based discrimination in university campuses.
When asked how it was possible for the ideologically-motivated targeting usually done in the central universities to happen in a state government-run university like Satavahana University, Sujatha said that even she has been waiting for an answer to the same question.
Posted by Vivek Bhoomi
Courtesy : TSD
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Punjabi Dalit fiction is reaching an English audience at last. The book is called Gangrene
Dalit literature in India is usually tied to the Ambedkar-Phule revolutionary legacy and raw Marathi autobiographies. Now a new translation of Punjabi-Dalit stories shows caste as Punjab lives it.
Navdeep Singh and Akshaya Kumar with a copy of Gangrene: Punjabi Dalit Short Stories, published last month by Penguin | Photo: Sakshi Mehra | ThePrint
Navdeep Singh and Akshaya Kumar translated “Gangrene: Punjabi Dalit Short Stories” to bring nuanced Punjabi Dalit fiction to a national audience. Unlike more explicit Marathi Dalit literature, these stories explore subtle, diffused caste discrimination, identity struggles, and the enduring presence of caste in Punjab, even within Dalit communities, seeking wider recognition for this important literary tradition.
*AI-generated summary. Check context in original text.
Chandigarh and Jalandhar: During a visit to Panjab University, Navdeep Singh kept looking at the blue book in his hands as if it might disappear. The title is Gangrene: Punjabi Dalit Short Stories, a collection published by Penguin. The assistant professor at MR Government College in Fazilka has his name on the cover, along with that of Panjab University professor Akshaya Kumar. Yet, he is still unable to celebrate it.
There is a disconnect between his academic world and his Mazhabi Dalit Sikh community in Firozpur’s Panjawa village. He has dedicated the book to his parents, but the question that haunts him is this: will the book mean anything to his community of mostly farm labourers?
“I can’t fully grasp it. My parents don’t understand how big this is, and I don’t think I can quite explain it either. Maybe the next book I’m working on with Prof Akshaya will bring a sense of happiness and pride,” said the 28-year-old teacher of English literature, smiling anxiously as he sat in Kumar’s allotted quarter in Chandigarh.
Gangrene brings fiction by writers such as Attarjit, Prem Gorkhi, Mohan Lal Phillauria, and Bhagwant Rasulpuri to a pan-India audience. Their stories explore what it means to be Dalit in a state where nearly a third of the population belongs to the community, but the literature has barely had any reach even within Punjab.
We wanted to translate the works of Punjabi Dalit writers and bring them to a national audience. Even within the Punjabi Dalit literary landscape, these stories often struggle to find space. Yet the body of work is rich and robust, deserving a wider audience
-Prof Akshaya Kumar
Dalit writing in India is usually associated with Maharashtra — the raw, explosive autobiographies born from extreme deprivation and the Ambedkar-Phule revolutionary legacy. But Punjabi Dalit writing emerged from a very different terrain, influenced by agricultural abundance, the egalitarian ethos of Sikhism, Marxist thought, Dera culture, and the pre-independence Ad Dharmi socioreligious movement of the ‘untouchables’.
In Punjab, the dominant social tension is not the typical “Brahmin versus Dalit” divide seen elsewhere in North India, but a conflict over land and power between dominant Jatts— classified as OBC nationally but General locally— and Dalits.
“Punjab may lack the raw, in-your-face brutality seen elsewhere, but discrimination here is postponed and diffused, taking many forms,” said Kumar, who belongs to the Bania community and has lived in Chandigarh for 30 years.
The subtle ways in which discrimination manifests in the state has lent itself particularly well to layered, sharply observed fiction rather than autobiographical outbursts. Here, oppression whispers through averted glances at communal wells, stolen wages, or the unequal flow of diaspora remittances.
Since the 1970s, Punjabi Dalit writers have written about caste as it is lived, from exploitation in the village to alienation in the city. Attarjit’s Bathlu Chamiar is about a leatherworker in a village. Mohan Lal Phillauria’s Mochi da Put follows a man with a government job who tries to hide that he is a cobbler’s son. In Bhagwant Rasulpuri’s Roots, a man converts to Buddhism to escape caste but it doesn’t work as well as he had hoped.
In contrast to portrayals by non-Dalits, such as Gurdial Singh’s 1964 novel Marhi da Deeva, which depicted Dalits as passive victims, these modern stories are infused with Ambedkarite consciousness and agency. They are also rooted in much older traditions of caste defiance—from the 17th-century warrior-poet Bhai Jaita, born into the Mazhabi community, whose epic Sri Gur Katha provided an account of the birth of the Khalsa to Giani Ditt Singh’s 19th-century polemics against caste hypocrisy.
“Unlike Marathi Dalit literature, which mostly began in the 20th century as a response to extreme hardship, Punjabi Dalit writing has a much longer history,” said Rajkumar Hans, a historian and expert on Dalit studies, Punjabi literature, and Sikh history. “Punjabi Dalit stories and poems capture both subtle everyday oppression and broader social change, showing how the community has navigated inequality across generations.”
No escaping caste?
On the second floor of Bhagwant Rasulpuri’s spacious home in Jalandhar, rows of Punjabi books fill every wall. His wife and daughter are writers too, he says. Rasulpuri is one of Punjab’s most prominent Dalit literary voices. His day job is editing the Sunday edition of the daily Nawan Zamana, but he also runs Kahani Dhara, a quarterly Punjabi literary magazine he founded over a decade ago. It is in his writing, though, that he is most completely himself.
Rasulpuri has written six short story collections and one novel over the course of 30 years, but it is relatively recently that wider recognition has come his way. His collection Delivery Man won a 2025 Dhahan Prize for Punjabi fiction, which took him to Surrey in Canada.
The stories explore loneliness, displacement and gender struggles, including one in which a divorced female professor finds comfort with a delivery man. In 2017, one of his earlier stories was adapted into the acclaimed Punjabi film Chamm, about a Dalit slaughterhouse worker caught between his community’s leather-working traditions and the dominance of Jat landowners. The film also shows how some Dalits in the trade refuse to kill injured animals for money on ethical grounds.
A persistent question runs through much of his work: can a person ever truly escape where they come from?
“Communities evolve — economically, socially, and spiritually — while carrying forward deep-rooted identities and contradictions,” said Rasulpuri.
I noticed that even within Dalit communities, divisions emerge. Those who gain wealth, education, and status start to distance themselves from, and at times discriminate against, those who remain workers
-Bhagwant Rasulpuri, author
In ‘Roots’, set in the Doaba region and included in Gangrene, a man named Gyan Chand tries to completely reinvent himself. Renaming himself Bhikshu Gian Ratan, he turns to Buddhism, fully convinced that it offers an escape from caste and a path toward dignity. He builds Buddhavihars, preaches to others, and immerses himself in his chosen identity. For a while, it seems like a complete transformation. But his parents challenge him. The community he hoped to inspire resists. And then his own voice betrays him. In the middle of Buddhist teachings, he utters out of habit: “Jai Ravidas.” He is caught between identities, unable to fully belong to either.
“The story ends when Gian opens a Buddhist text and discovers something unexpected inside. He finds a picture of Ravidas,” said Rasulpuri. “His past is not outside him, but embedded within him. It is something he cannot erase.”
Then there is the story ‘Life Story of Rehmat Masih Matoo’, where the eponymous character rises from scavenging leftovers at village feasts to becoming a state-awarded teacher, only to find that even his success cannot wash away the stigma of caste.
“His very name reflects generations of shifting identities. ‘Rehmat’ gestures toward a Muslim past, ‘Masih’ suggests a Christian phase, and ‘Matoo’ ties him to his Dalit origins. His life reflects the long and complex history of marginalised communities in Punjab,” said Rasulpuri.
Rasulpuri has seen versions of these stories unfold in his own family. He was born to a father who worked as a labourer and a grandfather bound to handling dead animals’ skin. Over time, his grandfather became a business owner in the same industry of leatherwork. Education, migration, and economic opportunities created new pathways for the family.
“But I noticed that even within Dalit communities, divisions emerge. Those who gain wealth, education, and status start to distance themselves from, and at times discriminate against, those who remain workers,” said Rasulpuri.
Bhagwant Rasulpuri’s book-lined study at his home | Photo: Sakshi Mehra | ThePrint
When identity arrives first
Mohan Lal Phillauria’s job in the Union Bank of India took him across the country — Banaras, Lucknow, Jabalpur, Bombay, Delhi, Bhopal, Chandigarh. Yet even before he stepped into an office, he was already known by his caste, his background, his place in a hierarchy that preceded introductions.
“Mere pahunchne se pehle meri identity pahunch jaati thi offices mein (My identity would reach those offices before I did),” recounted Phillauria, now in his seventies, sipping chai at his home in Jalandhar.
He has worked as an advocate since retiring and has written five books, but those years at the bank were formative. One of his early stories, Sarkari Vardi, emerged from working there in the early 1990s. As the demand for reservation grew, Dalit employees would gather to discuss delayed promotions and the barriers that held them back.
“Over time, unions formed, and they collectively demanded their rights,” he said. “But as job vacancies became limited, an anti-reservation sentiment began to rise.”
His work draws deeply from this lived experience, especially in Mochi da Put (Son of a Cobbler), which is also included in Gangrene. The story follows a Dalit man with a government job who has ascended the class ladder and lives in a society where few know his background. When his father comes to live with him and begins visiting a cobbler every day, the son urges him to stop, fearing his caste will be revealed. The father then questions him: Why be ashamed of your own history? Later in the story, the son introduces himself openly as a cobbler’s son.
For Phillauria, the story is symbolic of a shift from concealment to assertion.
“A playwright adapted it into a performance around 2000, and soon multiple theatre groups were staging it,” he said.
In recognition of his contribution to Punjabi literature, Phillauria was honoured with the Gurdass Ram Alam Award in 2008 and the Kewal Vig Award in 2019. His other books include Kachche Mans, Laagi, and Mitti ke Bojh.
First we were Shudras, then Achhuts, then Harijans, then Scheduled Castes, and now Dalits. What we will be called next, I don’t know
-Mohan Lal Phillauria, author
Today, he lives in a small, white villa-like house in Jalandhar with a large garden that he proudly shows his visitors. His personal library is overflowing with books and a tad dusty because he can no longer manage their upkeep fully. Small lizards move among the shelves, but he does not mind their presence. There’s always space for new volumes. His daughter frequently sends him books, the two most recent being Mamta Kaliya’s memoir Jeete Ji Allahabad and Crimson Spring by Navtej Sarna, a novel based on the Jallianwala Bagh massacre.
Tucked away in these shelves are books that helped him place his own everyday experiences of exclusion and struggle within the larger story of a community finding its voice—such as Marathi writer Sharankumar Limbale’s autobiographical work, Akkarmashi. The word itself means someone who doesn’t know their own father, or ‘half-caste’. Such works, he said, became foundational to the Dalit literary movement in Punjab too.
“There is no first or last story,” he said.
A land of fluid hierarchies
In the national imagination, the Dalit literary canon is often viewed as an archive of extreme deprivation and fierce resistance, anchored by autobiographical works like Om Prakash Valmiki’s Joothan, Laxman Gaikwad’s Uchalya, and Sharankumar Limbale’s Akkarmashi.
In contrast, as Rasulpuri pointed out in a 2009 essay, Punjabi Dalit literature largely eschewed the “sharp manner and rebellious nature” of its Marathi and Hindi counterparts and focused more on the “fine layers”. It was only after the 1980s, he argued, that Dalit literature “came to Punjabi through Hindi… in a big way.”
But caste itself evolved differently in Punjab.
Unlike much of India, social hierarchies in Punjab never hardened into a rigid varna system. Its position as a northwestern gateway kept it open to traders, invaders, and Sufi mystics, creating a “free-floating” environment where no single system could dominate.
“Punjab Dalit writings emerged from a more open and fluid social landscape, which was nuanced, layered, and complex,” said Rajkumar Hans.
The Sikh tradition played a central role in this openness. Guru Nanak and the other Gurus promoted a Nirguni philosophy — where God was formless, without qualities — and the rejection of caste ego. Even Gurus from Kshatriya backgrounds actively challenged hierarchical structures, while the institutionalisation of Sikh education and texts like the Adi Granth democratised knowledge.
“The formation of the Khalsa under Guru Gobind Singh further reinforced equality, with all initiates taking the surname Singh, erasing caste distinctions,” said Hans. “These social revolutions opened doors for education and mobility, laying the groundwork for Punjabi Dalit intellectuals.”
Punjab Dalit writings emerged from a more open and fluid social landscape, which was nuanced, layered, and complex
-Rajkumar Hans, historian
Yet, this fluidity had a ceiling. The Jatts, historically a peasant group, became the dominant land-owning class, while those from the lower castes remained landless farm labourers or were categorised by ancestral professions — such as the Chuhra/Mazhabi (sweepers) and Ramdasia/Ravidasia (leather workers).
By the 1920s, this divide sparked the Ad Dharm movement. Led by Manguram Mugowalia, who returned from the revolutionary Ghadar Party in the US, the movement rejected the idea of being on the margins of someone else’s religion. Mugowalia argued that Dalits were the Ad (original) inhabitants of the land, independent of Hindu, Sikh, or Islamic hierarchies. In the 1931 Census, nearly half a million of these oppressed castes had registered as Ad Dharmis. Embracing Ambedkarite ideas, they mobilised politically and contested provincial elections.
This was the zeitgeist that Ambedkar entered when he visited Punjab after resigning as law minister in 1951, delivering speeches and engaging with people.
“These visits left a lasting impression. Punjab, along with Bengal and Kerala, was seen as relatively more politically awakened during that time,” said Phillauria.
This awakening, he added, filtered into literature as well. Dalits began to assert their right to tell their own stories, in their own voices. In this era, a leading light was Sujan Singh, whose short story collections, such as Sabh Rang (1949) and Narkaan Ka Devta (1951) focused on the plight of the oppressed castes of Punjab.
Later political movements, such as Kanshi Ram’s in Uttar Pradesh further solidified a sense of identity among Dalits in Punjab. Meanwhile, Phillauria said, many Punjabis travelled abroad — to England, America, and the Middle East — and brought back new perspectives that gradually began to influence social structures back home.
“First we were Shudras, then Achhuts, then Harijans, then Scheduled Castes, and now Dalits. What we will be called next, I don’t know,” said Phillauria.
But language barriers restricted the reach of Punjabi literature, and the influential Progressive Writers’ Association steered North India’s literary terrain toward a leftist framework well into the 1970s. This ideology prioritised class over caste, often dismissing specific caste struggles as secondary to the economic revolution.
“Left influence emerged here through the Communist Party, especially from places like West Bengal. Following Russian philosophical thought, they argued that only class matters, not caste. But here, the reality is different — caste remains central. No matter how much you analyse society through class, caste keeps reappearing within it,” said Phillauria.
Voices in the margins
Jasvir Begampuri, 58, has been running a bookshop full of Punjabi literature in his village Begampur since 2001. Despite its richness, Dalit fiction is not a hot seller, according to him.
“When it comes to Dalit literature, fiction doesn’t sell as much,” he said. “What sells more are autobiographies and writings by major figures like Dr Ambedkar, Jyotiba Phule, and others. Readers are more interested in their original writings and life stories,” said Begampuri, an avid reader himself.
Fictional works only seem to break through when tethered to historical reality, such as Balbir Madhopuri’s novel Mitti Bol Paye, based on the life of Mangoo Ram. Beyond such exceptions, the demand is almost exclusively for foundational texts such as Annihilation of Caste or Waiting for a Visa.
Through Gangrene, Akshaya Kumar and Navdeep Singh hope to narrow this gap and give fiction its due.
“We wanted to translate the works of Punjabi Dalit writers and bring them to a national audience through a publisher with a wide reach. Even within the Punjabi Dalit literary landscape, these stories often struggle to find space. Yet the body of work is rich and robust, deserving a wider audience,” said Kumar.
Even the autobiography section of bookstores is thin on Punjabi Dalit works. Kumar estimated there were fewer than a dozen, and none written by a Dalit woman. He also noted that while progressive writers have long dominated the literary scene in Punjab, they’ve often resisted granting Dalit writing a separate identity, preferring to subsume it under a “unified” tradition.
This has meant that fiction documenting the changing forms of caste oppression has struggled for visibility — including newer writing set in cities, where caste was supposed to dissolve but hasn’t.
“Early Punjabi Dalit stories were often rooted in rural life, focusing on village realities and agrarian struggles. But newer writers are exploring urban experiences like factory work, migration, and life in cities,” he said.
Faith, fear, and fiction
In parts of India, a Dalit man riding on a horse at his wedding or merely asking for his wages can be an act fraught with danger. But in Punjab, caste is more cloaked, as is the violence around it.
“In Punjab, surnames are often shared across caste lines. A name like ‘Siddhu’, for instance, may belong to both dominant castes and Dalit communities. This creates a kind of ambiguity—one cannot immediately identify someone’s caste,” said Kumar.
‘My identity would reach my offices before I did,’ said author Mohan Lal Phillauria, a former government employee and advocate | Photo: Sakshi Mehra | ThePrint
It looks egalitarian on the surface, but underneath, the hierarchy holds firm. Within Sikhism, separate gurdwaras often exist for different communities and even conversion isn’t a reliable exit.
“Conversion to Christianity or Islam doesn’t necessarily dissolve caste identity. Instead, it often survives in new forms, carried into new religious contexts,” said Kumar.
These realities of caste seeping into everyday life, including faith and love, are the lifeblood of Punjabi Dalit fiction.
In ‘Gangrene’ by Attarjit, Jagtar Master, a schoolteacher, accuses Paramjit, the woman he loves, of disloyalty — only to realise that caste and family pressure forced her hand. As his world unravels, he confronts the hypocrisy around him and the hollow ring of sacred teachings such as ek pita ekas ke ham barik (we are children of one father) and rana rank barabari (the king and beggar are equal).
He then begins to reject everything he once believed in and removes the symbols of his faith. He is ostracised, labelled mad, and eventually suspended from his job.
In the final scene, Jagtar watches lizards circle a lamp, waiting for a moth. He throws a stick at the lizards and they disappear into a hole in the ceiling, but not before one’s tail falls off. Then he sees ants dragging away the tail, and something clicks.
“Paramjit was not unfaithful… it was this gangrene that has forced her to do what she did. The gangrene, the moth and the lizard…” he keeps repeating. The gangrene of the title is not a disease of the body but the rot within a society that claims to be equal.
Sakshi Mehra
(Edited by Asavari Singh)
Courtesy : The Print.
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Cow dung slurry poured over Dalit man for ‘preparing’ beef in Odisha
A clip captured a police officer observing the incident without intervening.
Kalahandi: Self-proclaimed cow vigilantes in Odisha’s Kalahandi district humiliated a Dalit man by parading him with a garland of shoes and pouring cow dung slurry on him for allegedly preparing beef.
A video of the incident surfaced on Thursday, April 9, from Bhawanipatna town, where the cow vigilantes were seen publicly humiliating the man.
Videos circulating online showed the unidentified victim sitting on the ground with a garland made of shoes around his neck and a large amount of meat placed in front of him that he allegedly prepared. As the villagers took his videos, a person approached the victim and placed a steel bowl over his head, drawing laughter from the crowd.
Another person sprinkled white dust on his face when a resident carrying a bucket of cow dung slurry poured it over the victim. The clip also captured a police officer observing the incident without intervening.
The Odisha Police did not immediately respond to a request for comment.
Odisha Indian National Congress leader Amiya Pandav shared the video on social media, accusing Hindutva group Bajrang Dal of attacking the Dalit man.
Courtesy : The Siasat Daily
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Here is a latest (12 April 2026) SC/ST, Dalit, Adivasi, Buddhist & Ambedkar news roundup (India – State-wise) with links + multilingual (English / Hindi / Tamil).
🗞️ 🪔 Major National News (India)
The Times of India
The Times of India
Nod to beautify memorials, statues of social justice icons
'SP cadre to mark Ambedkar Jayanti at sector, village levels'
April 8
April 4
1. 🇮🇳 Supreme Court Judgment on Dalit Conversion
English: Supreme Court ruled Dalits lose SC status after converting to Christianity/Islam. �
The Tribune
Hindi: धर्म परिवर्तन करने पर दलितों का SC दर्जा खत्म हो जाता है – सुप्रीम कोर्ट। �
The Tribune
Tamil: மதமாற்றம் செய்தால் SC உரிமை இழக்கப்படும் – உச்சநீதிமன்றம். �
The Tribune
🔗 Source: Read Full News�
2. 📅 Ambedkar Jayanti (April 14, 2026) – Political Mobilization
English: Political parties (SP, BJP etc.) planning large Dalit outreach programs. �
The Times of India
Hindi: अंबेडकर जयंती पर दलित वोट को लेकर राजनीतिक गतिविधियां तेज। �
The Times of India
Tamil: அம்பேத்கர் பிறந்தநாளை முன்னிட்டு அரசியல் கட்சிகள் தலித் ஆதரவை ஈர்க்க முயற்சி. �
The Times of India
3. 🏛️ Ambedkar Memorial Development Scheme (UP)
English: ₹403 crore plan to beautify Ambedkar & social justice icons’ statues. �
The Times of India
Hindi: अंबेडकर और सामाजिक न्याय नेताओं की मूर्तियों के विकास के लिए योजना। �
The Times of India
Tamil: அம்பேத்கர் சிலைகள் மற்றும் நினைவிடங்கள் மேம்படுத்த ₹403 கோடி திட்டம். �
The Times of India
🗺️ State-wise Key News
🟡 Andhra Pradesh
Dalit Christian Case (Legal Issue)
English: Dalit pastor lost SC/ST Act protection after conversion. �
Countercurrents
Hindi: ईसाई धर्म अपनाने पर दलित पादरी को SC/ST कानून सुरक्षा नहीं मिली।
Tamil: கிறிஸ்தவ மதத்திற்கு மாறியதால் SC/ST சட்ட பாதுகாப்பு மறுக்கப்பட்டது.
🔗 Source: Read Case Details�
🔵 Tamil Nadu
Madras High Court PIL (SC Reservation Issue)
English: PIL seeks to restrict SC reserved seats to Hindus/Sikhs/Buddhists. �
The Hindu
Hindi: SC सीटों पर केवल हिन्दू, सिख, बौद्ध उम्मीदवार की मांग।
Tamil: SC ஒதுக்கீட்டில் இந்து/சிக்/பௌத்தருக்கு மட்டும் அனுமதி கோரி மனு.
🟢 Uttar Pradesh
Dalit Politics Intensifies
English: Multiple parties competing to attract Dalit voters ahead of elections. �
The Times of India
Hindi: चुनाव से पहले दलित वोट बैंक पर जोर।
Tamil: தேர்தலை முன்னிட்டு தலித் வாக்கு அரசியல் அதிகரிப்பு.
🔴 Karnataka
Dalit Leadership Importance
English: Leaders emphasize importance of pro-Dalit governance. �
The Times of India
Hindi: दलित हितों के लिए नेतृत्व महत्वपूर्ण बताया गया।
Tamil: தலித் நலனுக்கு தலைமை முக்கியம் என வலியுறுத்தல்.
🟣 Bihar
SC/ST Welfare Schemes
English: Government reviewing Ambedkar welfare schemes for SC/ST communities. �
The Times of India
Hindi: SC/ST योजनाओं की समीक्षा की गई।
Tamil: SC/ST நலத்திட்டங்கள் மதிப்பீடு செய்யப்பட்டது.
☸️ Buddhist / Ambedkarite News
🟦 Dalit History Month (April)
English: April is observed globally as Dalit History Month. �
Wikipedia
Hindi: अप्रैल को दलित इतिहास माह के रूप में मनाया जाता है।
Tamil: ஏப்ரல் மாதம் உலகளவில் தலித் வரலாறு மாதமாகக் கொண்டாடப்படுகிறது.
☸️ Ambedkarite Buddhism (Navayana)
English: Ambedkar’s Buddhism continues to inspire anti-caste movements. �
Wikipedia
Hindi: अंबेडकर का नवयान बौद्ध धर्म आज भी जाति विरोधी आंदोलन का आधार है।
Tamil: அம்பேத்கரின் நவயான புத்தம் சமூக சமத்துவ இயக்கத்தை வழிநடத்துகிறது.
⚠️ Key Trends (Important Analysis)
📊 1. Legal Debate Increasing
SC status & religion issue becoming national debate
🗳️ 2. Dalit Politics Rising
All parties targeting Dalit vote banks (UP, national level)
🧑⚖️ 3. Identity vs Religion Conflict
Major issue: Dalit Christians & Muslims rights
☸️ 4. Ambedkar Influence Growing
April = peak time (Jayanti + Dalit History Month)
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