Voices of Change: An Ambedkarite Dialogue on Justice and Equality

“Mere Ekaant Ka Pravesh-Dwar” and “Aao Bacchon Suno Kahani!” came together on 14th April, the birth anniversary of Dr.B.R. Ambedkar to host an online discussion titled “Mahila Mudde – Adhikaar aur Dr. B.R. Ambedkar.” “Mere Ekaant Ka Pravesh-Dwar” , is a literary community focused on anti-caste, queer-feminist literature, run by Aishwarya AVRaj.  “Aao Bacchon Suno Kahani!” literary group for and of children run-organised by Zabeehullah Zabeeh Idrisi. 

The discussion was hosted by Aishwarya AVRaj, an independent journalist and Zabeehullah Zabeeh, a researcher at Delhi University. The session featured four diverse and dynamic voices: young Aahil Idrisi, a curious and thoughtful student from Class 5; Madhu Yadav, a seasoned researcher and news editor; Preeti, the driving force behind the Gender Nyaya Collective in Harda, Madhya Pradesh; and Khushboo, a committed grassroots worker who has long engaged with women’s issues in Bihar. Together, their perspectives wove a rich tapestry of lived experience, critical thought, and on-ground action from an Ambedkarite perspective.

Zabeehullah began the session by strongly addressing how Dalit, Bahujan, Adivasi, and minority communities continue to face deep-rooted injustices built into the system. After him, Aishwarya spoke about the women who stand at the frontlines—those whose names are rarely remembered or mentioned, yet whose work and presence have been central to the struggle against Brahmanical patriarchy and in every step forward.

Aahil Idrisi, the youngest speaker, shared his thoughts through a speech titled “Mere Liye Kyun Zaroori Hain Ambedkar.” He spoke about Dr. Ambedkar’s life, his struggles, and why his ideas still matter today. Reflecting on the ongoing exploitation faced by people due to systemic injustice, Aahil brought everyone’s focus to the idea that the fight must be led not with lathis, but with kalam (pen) and words—that knowledge and expression being the strongest tools for change.

Madhu, the speaker for the first session titled "Badlaav Ki Naayikaayen: Ambedkar Ek Prerna Strot," began her address by reflecting on the difficult circumstances that moved Babasaheb Ambedkar to dedicate his life to the upliftment of the oppressed. She pointed out that during the pre-Independence era, while freedom fighters were focused on ending British political rule, Babasaheb was fighting a deeper battle—against the roots of social oppression, which, she said, lay within the structure of Hinduism.

In her speech, Madhu brought attention to three remarkable women from whose lives continue to inspire generations: Phoolan Devi, famously known as the Bandit Queen; Gauri Lankesh, a fearless journalist; and Bhagwati Devi, a politician and reformer from Bihar.

Madhu spoke of Phoolan Devi’s powerful journey–from being labelled a ‘daaku’ to becoming a Member of the Lok Sabha. As an icon for Bahujan women, she stands tall against the everyday struggles they face in a casteist society—where violence against the bodies of Dalit, Bahujan, and Adivasi women is sponsored and normalised by both society and institutions. She then turned to Gauri Lankesh, who was among the first to write boldly about the rights of Naxals, referring to them as “the lost people.” Gauri had urged the government to engage with Naxals and help them return to ordinary life—a thought deeply aligned with Ambedkar’s vision of the right to live with dignity. Madhu recalled how Gauri, despite facing backlash and social outrage, stood her ground while reporting on issues of human rights. Lastly, she spoke of Bhagwati Devi from the Musahar community, one of the most marginalised in Bihar. A member of the Bihar Vidhan Sabha and a tireless activist, Bhagwati Devi fought against untouchability and all forms of social injustice. Ending her speech, Madhu left the audience in online-room with a vision rather than a question: “Can there ever be a full stop to societal injustice?”

Before introducing the next session, Aishwarya took a moment to reflect on the visionary policies and decisions shaped by Dr B.R. Ambedkar. She spoke about the Hindu Code Bill, a landmark reform that granted women key civil rights as equal citizens in a free and democratic India. Babasaheb’s efforts, she emphasised, were not limited to social reform alone—he also played a crucial role in shaping progressive labour laws. She also highlighted a lesser-known but significant episode involving an article written by Raghunath Karve on homosexuality, published in Samājswasthya. The piece sparked outrage from conservative groups and led to a legal case. In 1939, Ambedkar defended Karve’s right to publish the article, standing firmly for freedom of expression.

Aishwarya introduced the next speaker for the session-2 themed ‘Ambedkarvaadi soch, ground zero par kaaryarath yuwa mahilaayen’, Preeti Uikey, who is from Harda in Madhya Pradesh. She worked as the collective lead at the Gender Nyaya Collective, an NGO where decisions were made by young women from rural areas, focusing on issues of gender and sexuality. Preeti shared how the girls in these villages came together in solidarity. “We sang Kamla Bhasin’s songs and discussed them,” she said. “We divided women-girls groups and held debates.” These sessions also included creative writing—poems, stories, and other forms—through which the girls expressed their thoughts on gender-related issues.

When asked about the challenges they faced, Preeti responded honestly: “Often, the issues raised by young girls, or even the things they said, were not taken seriously—neither by government authorities nor by parental figures.” She recalled how difficult it had been to even begin conversations. In one instance, when she visited a tribal area, she often saw young girls either studying or doing manual labour. “The lives of women were constantly monitored by men,” she said. “Their needs were often silenced.” “Education was given—and then taken away,” she remarked. “Until one became socially aware, there could be no meaningful change.”

Aishwarya then posed an important question: Did women even have the time to think about their own needs, or time to rest? She also asked about the scope of working with the government to find solutions. Preeti explained that, in the early days of their work, women were often seen as incapable of leading social change. “We were looked at as potential failures,” she said. “Women do have the kind of social autonomy to make even the smallest decisions by themselves.”

A participant asked about the impact of digital tools and AI on the path to social change. Preeti shared that they had approached the Grameen Panchayat, requesting support to let girls learn computers and open a library. The Panchayat refused. Even the District Magistrate, who had not initially rejected the idea, eventually denied it. However, they did not give up. With donations collected from nearby villages, they managed to bring computers to Nayanpura, a village 35 kilometres from Harda. In the afternoons, girls began attending the library to learn computers. “There were seven computers,” Preeti said with pride. “Six to seven newly married girls, along with eight others, came regularly to learn.”

Her words painted a picture of resistance and quiet determination—a reflection of how real change often began, not with grand gestures, but with small, collective steps.

Aishwarya introduced Khushboo Kumari, whose advocacy work is based in Bihar. She spoke about how Dr B.R. Ambedkar's legacy continues to hold deep significance for young girls, especially those from marginalized backgrounds. Khushboo has worked closely with sex workers, supporting them through the various struggles they faced.She pointed out that society considers the existence of sex workers so insignificant that many of them begin to accept the social verdict of shame-stigma passed on themselves as truth. In Begusarai, for instance, the mental toll is severe—there is harassment not just from clients, but also from the police. There have been incidents where no money is exchanged for the services, and some women are even forced into providing sex for free. Many are abandoned by their families. The police, more often than not, neither listen to them nor offer any help. “Almost no one enters sex work out of self-interest,” she added. Many times, it’s drunken husbands who push their wives into the trade so the family can survive. In rural settings, the material conditions of sex workers were often harsh and unforgiving.

Aishwarya asked if Khushboo herself felt safe while working. Khushboo replied that safety was always uncertain. Even while visiting areas where sex workers lived and worked, they never felt secure. People nearby were quick to assume that any young woman seen in the area was also a sex worker. Stalking was common. Even in office spaces, she pointed out, the recognition and value given to women's contributions were far less than those extended to men. When the conversation turned toward digital access, Khushboo highlighted the growing gap. Most sex workers, especially older ones, lacked digital literacy. While younger sex workers had begun using mobile phones to connect with clients  or for leisure, the older generation remained cut off from such technology.

Aishwarya asked how responsive the police were when sex workers faced trouble. Khushboo explained that the entire system around sex work was male-dominated. The rangdaar—a local power broker—often managed the women. In cases of financial fraud or exploitation, the police rarely stepped in to help. In fact, it was not uncommon for officers to abuse their power, offering “government help” in exchange for sexual favors–”is this consent of the sex workers to such officers? or is it forced consent?” asked Khushboo. 

Khushboo shared that sex workers rarely spoke out about these abuses themselves. There was always fear—fear of shame, fear of exposure, fear of police retaliation. Even when approached by NGOs, many kept silent, unsure of who to trust. The lack of structure in sex work meant that the space remained deeply exploitative, with little protection and even less dignity for the women caught within it.

Aishwarya closed the session by reminding everyone that it is through coming together that conversations gain life and meaning. She reflected on how the 14th, Babasaheb Ambedkar’s Jayanti, served as a moment to pause and think deeply about the struggles Dali Bahujan Adivasi and minority community women continue to face. “And when we feel exhausted,” she said, “or when there’s no one by our side, we still have ourselves and BabaSaheb”.

- Report Prepared and Written by Subham Dora