Abstract

Bamcef (Backward And Minority Communities Employees Federation) organization last 46 year working on the non brahmanical perspective of strongly Phule-Ambedkar ideology assertive in our movement in all over india. In the context of their network,BAMCEF network not merely  in India but elaborate in the global platform.BAMCEF is one of post Ambedkarite period movement they trying to running institutionalization wave the movement.post ambedkarite movement different organisation born and after they cessation example of DALIT PANTHER is very famous movement very short time period but strongly impacting to the political and cultural to the  maharashtra.DALIT PANTHER and BAMCEF similar time period start working but DALIT PANTHER life is very short time period but BAMCEF journey of life is not easy BAMCEF has also political ideological based fraction, individual leadership aspersion within this all problem facing BAMCEF but strongly stand for the national and now globally working and mobilizing to the people.BAMCEF last 46 year working to the india as non politically movement strongly asserting  contrasting the goal of Phule-ambedkar ideological based society.for the goal achievement bamcef developing the methodology.This paper discusses the philosophical foundation of Bamcef and theoretical understand to the methodology of bamcef.critically understanding the bamcef perspective, methodology analysing to the textual and historical wave to this paper.

Post Ambedkarite period

Ambedkarite period  and post ambedkarite period movement goes on some stages.ambedkarite period condition different and post ambedkarite condition, politicas are different but same think the caste operation and caste experience is same but consciousness of anti caste movement is very strongly developed to the post Ambedkarite period.post ambedartie period political social,cultural movement the product of that time period social ,political ,economical condition that is one point of view.

History of Bamcef

Journey of Bamcef started as organizational from 1978 but foundation and idea of bamcef it beginning to the 1973 in pune, some dalit graduate, government employer they are belong to lover middles class thinking about 70’s ambedkarite movement.1970 all over the world conflict, cold war, democratic failerstion of new born state.India 70s also different political and social dailetisam in india.dalit youth also part of the dailetisam.70s period of post Ambedkarite period that period dalit going university emerging one particular very small  the english speaking class, some working in government services they all looking the so called Ambedarties behavior, republican faileror, republican alliance personal ego problem, republican clasesha, decline of social and political ambedkarites movement.this dalit youth see all historical event of post ambedkarite event they thinking about the ambedkarite movement and that contemporary era emerging two different discrosess of movement they working indendtaly one of the group is dalit panthers initiated the idea of raja dhale,Dhasla another group is Bamcef  initiated the idea of D.K.Khaprde, Kanshiram, Dina Bhana.initial stage take responsibility of three man after big people are joining and developing the whole concept of methodology of bamcef this people knows as B.D.Borkar, Waman meshram, Tejinder singh zali, Gagwane, Chandu Masake this all gang developing the bamcef movement.bamcef born reasons is failure and wrong decision of republican leader.’RPI was the first dalit political party formed by post-Ambedkar leadership in independent india.the death of ambedkar in december 1956 delayed its formation to 22 April 1958.RPI little present in parliament 1962 in three, 1967 is one  and 1977 in two.in maharashtra election 1962 got 3 seats and 5.38 % vote, 1967 in 2 seat and 3.77 % vote, 1972 in 2 seat and 3.77 % vote,1978 RPI two group got the 4 seat and 2.47% vote.Vision of RPI not working only dali community RPI working all dalit, tribal, backward, moniority, women, marginalised but RPI leadership narrow down the objective and vision the rpi,they limiting to the rpi only particular mahar community. In RPI creating many corpeted and dishonest people they all are stooges of congress.B.c.kamble is first man brok the RPI and Mr.Bahandre is first man alliances to congress after the.1967 dadasaheb gaikwad alliance with congress this is main reasons of bamcef creation.because the this alliances RPI starting decalin anther the different group bhandare, gaikwad, b.c.kamble, khobragade. Bamcef founder group d.k.khaparde not happy the political fairness about RPI and impact about the social movement.  Khaparde thinking the start new non political movement this movement totally based on the social mobilization and social transformation.and similar point of view think about kanshi ram joined together start of bamcef.kanshi ram working in pune ‘explosive research and development laboratory’.one day kanshiram working place start conflict between management and labour Holiday day for the birth anniversary of Ambedkar.and this conflicted kanshiram laso part he expricensess the caste discrimination.after the conflict kanshiram thinking start a social movement movement but this movement based on the ambedarit perspective.1973 to 1978 kanshiram and khaparde both see the problem of RPI ,where RPI failed they finding the all reason and problem they start new model of BAMCEF. Initial stage Kanshi ram and khaparde organizational step was to create the basic of a national level association of scheduled caste government servants as early as 1973. He and his collegian established the all india backward and minority employees federation and a functioning office  was established in delhi in 1976. Bamcef was launched with greater fanfare on 6 dec 1978,the Ambedkar death Anniversary with toe thousand delegated joining a procession to the boat clube lawans in new delhi.

Indian society

Indian society structure is complex interlinking caste society.indian society one of the reality is caste.indian society start to the caste and end to the caste.every relation each other based on caste.every relation political, social, economical based on the caste.caste are present in the mind but caste is reflecting to the present of behivers.some scholar common masses says the caste is not material thing but cast is material thing.and distribution of material rescorcess is based on the caste.what is caste? And what is caste system many scholer working and explaining caste and caste system. All explanation  different perspective to scholars.ontologically india have caste people practicing caste in urban and villages space.caste is hierarchy more important to the caste is Ambedkar view graded degradation.india had ancient period varna and caste but debating between caste and varna.caste and varna is totally different.hindu varna system four varna brahmin, kshatriya, vaishya, shudra but last fifth ia Avarna means untouchable. This all varna developed by the caste after period.now all over india approximately 6000 all caste. The structure of caste is now brahmin, middale caste (o.b.c), untouchable caste(scheduled caste) , tribal community (scheduled tribe) and minority those are muslim, christian, sikhs, jain, buddhist, parsi. In minority muslim, christian, jains, sikhs have also caste system because hindu transmitting the caste notio to all religion. All religion following same caste practicing following of hindu.caste practicing in india non-humentrean  exploiting based on caste this explastion is ecomocial, political, social main is mental harassment.people are divided to the not only caste but they divided to the language and accent or dialect of language.language is caste india have approximately 6000 caste if we looking india have 6000 dialect of language but constitonaly india have 22 language and writing in 13 scripts with over 720 dialects.

Indian society caste is key playing important role.this caste key feverbale from only upper caste brahmin and non shudra caste (other backward class) they higher than shudra as hindu caste system.all resources economical land, industries, politicas ,bureaucracy controlling the brahmin, kshatriya, vaishyas and all shudra and untouchables had some rescues but this resources is very less in fact distribution of resources is based on caste.upper caste controlling approximately 80% rscorsess and lower caste only 10%.untouchable in blow line poverty, health issue, crime rate, acrocity is very huge.untouchable and minority Pathetic condition both  community in india.

Bamcef Ideology

In the world every moment have objective and every running movement have ideological frame. What ideology ? idology means ‘a from of social or political philosophy in which elements are as prominent as theoretical onces.it is a system of ideas that aspires both to explain the world and to change it’ and ‘it is common for sociological discussion of ideology to begin by acknowledging,if not bemoaning ,the plurality of different ways of using the term ideology’. Bamcef have some ideological frame based on Ambedkar and phule idea. Bamcef argumenting they following the ideology of Phule and Ambedkar.’the scheduled caste , scheduled tribe, other backward classes and converted minorities are the worst suffer of the brahmanical social order.therefor rashtrapita jyotirao phule and rashtra nirmata dr.babasaheb ambedkar set the objective to uproot brahmanism the spirit of inequality which based on graded degradation.to achieve this objective they developed an ideology. According to them the sufferers of the prevailing system can only actively participate in the suffers must come together to uproot the social system which is based on graded degradation.there must be clear identification and distinction between the ruling caste who are beneficiaries and we should channelise our energy to organic the victims of the system under the banner of BAMCEF’,’BAMCEF has thus decided to organize sc/st/obc and converted minority communities under Phule-Ambedkar ideology and oppression shall never be allowed to join his movement however willing they may be’,BAMCEF take clear stand his following ideology of Phule-Ambedkar and hows for the sc/ st/ obc/ converted minority.what is Phule-Ambedkar ideology base is by the born of human are equal people are not discriminated to the base on caste,class ,gender, religion …any other identity not operationalise the human. To the Uproot of brahmanism be vanishing to establishment of egalitarian society.

Bamcef Perspective of  Indian Society

Bamcef have perspective looking to the society understand the problem of caste mechanism and remedy. Perspective of bamcef  is inherited from the non brahmanical movement.bamcef developed the our perspective based on Ambedkar and phule movement experiences based. Perspective of phule and ambedkar minas what? Bamcef exactly defined and they looking to the sociart as caste perspective.’Ashley Crossman says A theoretical perspective is a set of assumptions about reality that inform the questions we ask and the kinds of answers we arrive at as a result. In this sense, a theoretical perspective can be understood as a lens through which we look, serving to focus or distort what we see. It can also be thought of as a frame, which serves to both include and exclude certain things from our view. BAMCEF believed to the indian society base problem caste.and every problem of our political, social, economical,..other lot of problem base is caste. BAMCEF argumenting the Phule-Ambedkar perspective of looking to the society also caste. So we looking to the society to caste-based any action-reaction, any phonomen,relation of caste.

Methodology of BAMCEF

Base structure   

Core subject of  this paper is methodology of bamcef.methodology in context of oxford dictionary’s says’ system of methods used in a particular area of study or activity.’in the context bamcef developing the methodology running to movement  establishment egalitarian society. The Perspective of BAMCEF is Phule-Ambedkarite caste perspective and BAMCEF developed Methodology caste methodology.BAMCEF methodology is not only a one linear methodology multi linear methodology.but one is core methodology and other methodology is interlinking to core methodology, other methodology is interlink to core methodology and other methodology is contextualise.BAMCEF perspective is a one of the methodology developing understdning to the society and interpreting problem.caste is core methodology of BAMCEF. BAMCEF founder kanshi ram caste as methodology using caste as tool he says“Caste is like a sword with two edges which can attack from both sides. If you use it from one side it cuts enemy from that side; if you use it from other side it cuts from the other side. Therefore I have began to use this two edged sword of caste system in such a way that it benefits the people of Bahujan Samaj and it takes away the benefits that the savarna castes have been reaping from caste system. Dr Babasaheb Ambedkar has given the political and social rights to the Scheduled castes and Scheduled tribes based on the castes. He has used the very basis of caste to secure the political rights of separate electorate from the Britishers. But he had to forgo those hard earned rights on the adamant insistence of Mohandas Gandhi who used his cheap tactics of fast unto death to blackmail Babasaheb”.Gandhi using tactic blackmail to baba saheb,but how can be possible to gandhi to blackmail babasaheb reasons is caste capital.gandhi he upper caste he have capital exploiting under the umbrella of nationalism this is humiliation.caste is humiliation controlling mainteing the brahmanical society. BAMCEF using the caste is core methodology.BAMCEF present  reflecting caste is a they also similar discusses marxist discuss. Marxist theory discusses the base structure and superstructure.what is base structure and what is superstructure.marx explain the base structure and superstructure.base structure is economic structure of society   and superstructure for the juridico-political institution,  the state, the law,etc..engles says “…..the economic structure of society always from the real basic from which ,in the last analysis is to be explained the whole superstructure  of legal and political institutions as well as of the religiou,philosophical and other conception of each historical period”in the society base is economic and superstructure reflation to the society culture, politas, language, power position, class, arts, idology,religion  all think in all over the world.economic relation determined society all relation. and society moving to the different phases different time period that time politics , culture , Arts, power relation determined and change.all marxist belaving the concept of the superstructure and base structure.if we change the base structure its directly change the superstructure also.that based the trying to change the base structure economical relation if we saw the Russian revolution and chinese revolution they main focus is change the economical patterian.all indian marxist think same manner Gail omvedt book dalit and the democratic revolution“says the caste is terms of the superstructure modern variations on this included dipankar gupta seeing varna as the superstructure of feudal society”

But idea of bamcef also looking to the society same manner reflecting the bamcef activism bamcef program and bamcef activist Speech but bamcef define the base structure and superstructure concept totally different.bamcef looking the as base structure ideology.this ideology determined to the your politicas,your culter, economic,you marriage institution, caste, class, Arts this all come to the superstructure.bamcef deaning the economic determination idea mean bamcef totally deaning  the base structure marxist explanation.bamcef says the economic also is part of superstructure.and ideology is determined the economic production, economic distribution.indian context caste where we look as superstructure or base structure marxian theory explain the caste is superstructure part.but bamcef arguing the caste idea or caste ideology is is base structure part.this caste ideology determined the all economical, cultural, political, Arts all think.Bamcef reflation reflating the the caste is base structure.caste is center to the core of system and all political, social, cultural, economical determined unequal relation inequality to the society.

MulniVasi identity historical methodology

Bamcef believe in the theory Aryan. Aryan theory says the Aryan attack to the indian  continent and Winning in the war.Arayan win the war and they capturing by the slowly slowly indian continent.india people are lost the war.BAMCEF is very focuses this theory.whole base on mulnivasi concepted.BAMCEF argumenting currently time period those are scheduled caste, scheduled tribe, other backward class and those SC/ST/OBC between converted to the muslim, chrisan, jain, sikhas this all mulnivasi. brahmin are not mulnivasi they belong to the Aryan. Aryan Attack to the indian land that time we mulnivasi people lost the war then after Aryan Impose the varna system, this varna system mulnivasi people give place of shudra.those people are not agree aryan system this people going to the forest.those forest people not  following culture of Aryan people.forest people following our original culture this people is scheduled tribe. But after time period forest people between some people left forest and settled to the main society outside of village this people are scheduled caste people. those people place on shudra this people is now other backward class.middled time period this shudra, outsider village people called as untouchable and tribal people converted to the islam religion, sikha, chrishnity, buddhist. This people are converting different religion they are divided in to the different caste but all people lineage same.all SC, ST, OBC, and converted MINORITY they all are munivasi. This mulnivasi identity based BAMCEF try to create the one identity. BAMCEF thinking the historical  methodology to disappear all caste identity and creating only one identity to mobilising to the

society.people are mobilizing to the bases on one identity people mind creating the mulnivasi conciseness.T.K.Oommen taking the primordial collectives is based caste, regional, linguistic, religious group creating the collective consciousness to mobilising the achieve objective.Object  of BAMCEF annihilation caste going through the primordial collective.

Discoress development

BAMCEF developing the discoress to the society.BAMCEF know the importance of discuress in society people looking every phenomena as brahmanical wavel. Brahmanical discuress creating the conflict the society.conflicting creating one or more caste between differences.BAMCEF try to changethis discoress and creating the people mind non brahmanical distress.BAMCEF starting Debate in different issue to the society.this debate ,discussion they spread to the society by the medium of organisation.organization strong medium of BAMCEF. Organization network all over india 300 disitic they at same discussion spreading to common masses same wave.bamcef orgastional same idea  spreading maharashtra one district that same idea discusses the bihar any district.this is bamcef methodology.

Critical Discussion of the methodology of Historical Positioning

Mulnivasi concept says all scheduled caste, scheduled tribe,other backward class, and btween sc, st, obc converted to the muslim, christian, sikhas, jain all are mulnivasi.problem of mulnivasi concept the methodological problem.scheduled caste is one reality, scheduled caste reality is totally different between other backward classes and scheduled tribe reality, minority reality.scheduled caste historical context he phasing caste operation that much other backward class not phasing. other backward class doing operation scheduled caste. scheduled caste reality and scheduled tribe reality is also different.scheduled tribe experiences, other backward class experiences and scheduled caste experiences reality constring one reality within the identity of mulnivasi is problematic.Because we constructing the all ST, SC, OBC within one reality we deaning the caste graded inequality between caste.the relation of caste is traded is unequal. This unequal relation creating conflict between scheduled caste and other backward class,this conflict between castes are historical.mulnivasi concepted explaining the brahmin is only exploiting SC, ST, OBC but OBC exploiting to scheduled caste. That reality Gail omvedt says “further the notion of jatis sangharsh does not answer the question :which were the jati in struggle ,which were the fundamental exploiters and which exploited? This is not so simple.brahmans might easily be identified as exploiters, dalit and balutedars (shudra services caste) as exploited.but what about kunbi ,kapus, vokkaligas, ect?were they exploited or exploiters ? were they as a dominant caste in the village exploiter dalit and artisans or were they an exploited peasantry?” gail raise the very good question about the caste. Very interesting conflicted between scheduled caste.Even from castes themselves ranks very low in the hierarchy.in additional there were often two untouchable caste in a single region ( mahar and matang in maharashtra ,chamar and chuhras in north india,malas and madigas in Andhra ) who were traditionally competitors opposed to each other and claiming a higher status in the hierarchy.this division and contradiction to some extent justify the characterization of caste as having a retarding effect on “class struggle” in that it institutionalized division among the exploited.scheduled tribe within conflicted north east tribe and center india tribal.center indian tribe called as’ Adivasi ‘ and north-east indian tribe called tribe.within scheduled tribe two different reality standing independent each other.argumenting  north india tribal Exploitation is not based on caste is based on the tribal identity, center india tribal Exploitation both caste based and tribal identity. Scheduled caste exploited based on caste, mulnivasi concept disavow this exploitation within mulnivasi means disavow multiple reality.

Referencing

Pai, S. (2013). dalit assertion (1st ed.). new delhi: oxford.

OMVEDT, G. (1994). Dalit and the democratic revolution (1st ed.). new delhi: Saga publication.

identities for collective Action:class, nation,ethnicity and gender. (1998). In T. Oommen (Ed.), contemporary social movements in inida: Achievements and hurdles (1st ed., pp. 1-12). new delhi: Indian social institute.

GURU, G. (2009). Theorizing Humiliation. In humiliation claims and contxt (1st ed., pp. 1-23). new delhi: oxford.

Khaprde, D. (2003). D.K.Khaprdde samgra vadmay bhag-1 (4th ed.). new delhi: d.k.khaprde memorial trust.

Khaprde, D. (2005). d.k.khapre samgra vadmay bhag-2 (4th ed.). new dilhi: d.k.khaprde memorial trust.

BMCEF. (2005). Bacef an institution fro social change (2nd ed.). new delhi: d.k.khaprde memorial trust.

https://www.marxists.org/history/erol/periodicals/theoretical-review/tr-7-1.pdf

https://www.britannica.com/topic/ideology-society

ttps://www.thoughtco.com/theoretical-perspectives-3026716