134th Jayanti Commemoration at the House of Lords,
The Palace of Westminster in the Heart of London
Co-Chair of the All-Party Parliamentary Group ‘Dalits and Adivasis (Tribals).
https://en.wikipedia.org/wiki/Richard_Harries,_Baron_Harries_of_Pentregarth
Ram Pal Rahi- President of the Federation of Ambedkarite and Buddhist Organisations UK (FABO-UK), since 2023. Also, President of the Punjab Buddhist Society UK and the Dr Ambedkar Mission Society, Bedford.
- Ram Pal Rahi is a respected community leader whose lifelong work has uplifted others through activism, entrepreneurship, and education. Born in Guru Ravidas Nagar, Nawanshahr, Punjab, into a family with a strong sense of duty, his father served Indian Army at the rank of Subedar Major.
- Mr Rahi’s journey reflects a deep commitment to equality, social justice, and service. These values continue to inspire those around him.
- He pursued his education in Pune, Maharashtra where he also learnt Marathi and Gujarati. He later graduated from Guru Nanak Dev University in Amritsar with a degree in English, History, and Political Science. During his university years, he was actively involved with the National Cadet Corps (NCC), receiving formal training.
- From 1976 to 1989, he worked as a production operator at Vauxhall Motors in Luton. During this time, he trained as a driving instructor and later founded the Paul School of Motoring. Since 1985, his family has also been managing the Londis Convenience Store in Kempton.
- A highly enterprising individual, Mr. Rahi ventured into the property market and successfully built a substantial property portfolio, including a hotel.
- He had the honour of working closely with the late Chanan Chahal, the founding president of FABO-UK. Together, they travelled extensively to promote the Ambedkarite cause, visiting countries including Portugal, France, Belgium, Canada (Simon Fraser University, Vancouver), the United States (Columbia University), Colombia, Japan (Kōshiyama University), Paris, and Kuala Lumpur.
- Rahi has served as a trustee of the Guru Ravidas Mission Hospital in Phagwara, Punjab and personally funded surgeries for underprivileged patients. He is also a member of the Prabuddha Bharat Foundation in Punjab. A passionate supporter of education, he has consistently helped poor students by funding school uniforms, books, and tuition fees. He has even sponsored several students to pursue higher education abroad. Additionally, he has contributed financially to the publication of numerous books.
- Speech Excerpt – 134th Birth Anniversary of Dr. B.R. Ambedkar
My Lordship, Ladies, and Gentlemen,
On the 134th birth anniversary of Babasaheb Dr. B.R. Ambedkar, we at FABO-UK pay our deepest respects to the architect of modern India—a visionary who gave us the Constitution, fought tirelessly for human rights, and laid the foundation for a just and equal society.
Babasaheb’s philosophy continues to inspire our mission: to establish a world-class Ambedkarite centre for social change, learning, and cultural empowerment.
Today, let us reaffirm our commitment to:
* Promote Ambedkar’s vision of equality, reason, and justice in the UK and around the world.
* Mobilize and unite the Ambedkarite community through compassion and shared purpose.
* Support social transformation through education, outreach, and international cooperation.
Let us carry forward Babasaheb’s legacy—not just in words, but through bold actions that uplift the oppressed and advance the cause of liberty and fraternity.
Oviya Thangaraj hails from Tamil Nadu, India is currently pursuing her Master’s degree in Public Policy and Management at SOAS, University of London. She has a background in development and public policy, with experience working on social inclusion and governance in India. Her work focuses on the intersections of caste, gender, and economic justice. Oviya is deeply inspired by Dr. Ambedkar’s vision and is committed to building equitable and people-centric policies.
Address: When I was a child growing up in a small town in Tamil Nadu, my grandmother would carry a folded cloth bag with her wherever she went, to temples, markets, and even hospitals. I once asked her why she always kept it with her. She replied, “You never know when you might be asked to sit separately or bring your own sheet.” At the time, I didn’t fully understand. It was only later that I realized — this quiet act was a survival strategy. It reflected a deeper, systemic truth: how caste and social exclusion seep into even the most basic aspects of public health. That image of my grandmother, a resilient woman from a denotified community, remains with me, a living reminder of how access to health is shaped not just by policy, but by power.
It is with that memory that I speak today on the continuing relevance of Babasaheb Dr. B.R. Ambedkar, not only as the chief architect of India’s Constitution but as a visionary of public health justice. Ambedkar believed that the health of a society could never be separated from its social structure. He saw public health not merely as a question of medicine or infrastructure, but as a matter of dignity, equality, and justice. In his writings and political work, he emphasized that without addressing caste, labour exploitation, and systemic inequality, health rights could never be fully realized.
Today, we must revisit Babasaheb’s insights through four urgent lenses. First, constitutional rights as health rights, the right to life, to dignity, and to equality are not abstract ideals. They are the foundations of public health. Ambedkar’s vision of constitutional morality compels us to treat health not as a favour, but as a fundamental entitlement. Second, labour rights as health rights, Babasaheb Ambedkar fought tirelessly for maternity leave, fair wages, and humane working hours. These are not just labour issues, but crucial determinants of physical and mental health, especially in today’s gig economy and informal sectors where protections are shrinking.
Third, migration and health, the pandemic showed us the brutal reality faced by millions of migrant workers who were left without food, shelter, or care. Ambedkar warned that a society that neglects its most vulnerable endangers itself. Finally, intergenerational justice as a mental health issue, the psychological toll of caste-based discrimination and poverty is carried across generations. Ambedkar did not just speak of social reform, he demanded a deeper transformation of the psyche, where mental well-being is seen as a right, not a privilege.
So, when we talk about Babasaheb Ambedkar today, let us not reduce him to statues or ceremonial tributes. Let us bring him into our hospitals, our housing policies, our mental health programs, and our labour laws. Let us recognize, as he did, that public health is public justice. And without justice, there can be no real health.
Kanika Suresh: Holds a Bachelor’s in Political Science and a Master’s in International Relations from Cardiff University with experience as research intern with ministry social justice and empowerment. Roots & Passion: Hails from Lucknow, India, and seamlessly blends her love for social work with the artistry of Bharatanatyam and travelling. Purpose Today: Here to shed light on Dr. B.R. Ambedkar’s enduring relevance in today’s world—tying history to contemporary struggles.
Address: Today, I stand before you to discuss a visionary whose life and work transcended his time—Dr. B.R. Ambedkar. Scholar, jurist, and the architect of India’s Constitution, Ambedkar was not just a leader of the oppressed but a thinker whose ideas continue to challenge systemic injustice globally. Through his writings, his relentless advocacy, and his constitutional vision, he laid bare the structures of caste and power—issues that, far from being confined to history, persist in new forms today. His call for social democracy, his fight for gender justice, and his unflinching critique of oppression remain as urgent now as they were a century ago. This is not just a talk about Ambedkar the historical figure, but about why his philosophy is indispensable in our ongoing struggles for equality.
Ambedkar’s life was a testament to resistance. Born into the stigma of untouchability, he transformed personal suffering into a political mission. His academic rigor—evident in works like Annihilation of Caste—exposed caste not as a relic of the past, but as a living system of economic and social apartheid. In that text, he dissected how caste perpetuates itself through endogamy and occupational segregation—a reality that still shapes labour hierarchies today, whether in India’s manual scavenging crisis or in the underpaid migrant workforce abroad.
His constitutional battles went beyond legal formalism. When he drafted provisions like Article 17 (abolishing untouchability) or Article 15 (prohibiting caste discrimination), he was not merely writing laws; he was dismantling the philosophical foundations of Hinduism’s graded inequality. Yet, as we see in contemporary India—and even in diaspora communities—caste adapts rather than dies. In the UK, for instance, caste discrimination persists in workplaces and social networks, often unacknowledged by law. Ambedkar foresaw this resilience, which is why his later works, like The Buddha and His Dhamma, sought cultural and spiritual alternatives to Hinduism’s oppressive framework.
Today, as India debates the dilution of reservations and the West grapples with its own histories of exclusion, Ambedkar’s ideas force us to ask: Can formal equality ever suffice without material restitution?
Ambedkar’s relevance today lies in his refusal to separate the political from the social, the legal from the moral. He understood that constitutions alone cannot erase prejudice—they must be wielded by vigilant citizens. In an era of rising authoritarianism and manufactured divides, his warning against “the grammar of anarchy”—the unspoken rules that sustain hierarchy—resonates globally. From #BlackLivesMatter to #DalitLivesMatter, from gender pay gaps to caste pay gaps, his framework helps us see these not as isolated injustices, but as interconnected systems of power.
So let us not confine Ambedkar to history books. Let us read him, cite him, and deploy his tools—not because he was a Dalit icon, but because he was a universal thinker for all who fight oppression. As he famously said, “I measure the progress of a community by the degree of progress its women have achieved.” By that measure, and by so many others, our work is far from over.
Thank you.
Hemalatha R. is an engineer by profession, with over three decades of experience in the IT sector. Originally from Tamil Nadu, India, she is currently based in the United Kingdom. She is deeply committed to upholding and promoting the principles of Ambedkarism, with a strong focus on fostering scientific temper and advancing awareness of social justice and equality within both professional and community spheres.
Address: “Even the best Constitution can fail if the implementors are bad; and a bad Constitution can prove good if the implementors are good.” Babasaheb, voiced this very concern on the 26th November, 1949, in his speech to the Constituent Assembly.
I hail from Tamil Nadu, India, Recently, Tamil Nadu state government approached the Supreme Court, challenging the State Governor’s inaction on several key legislative bills—some of those pending for years. In its judgment, the Supreme Court reminded both the Governor and the President of their constitutional duties and issued firm directions to uphold the foundational values of the Constitution.
Thank to Babasaheb for this visionary Constitution which is living, evolving, and defends itself through the very institutions it created. His foresight was extraordinary, and his concerns remain relevant even today.
Babasaheb had a vision of an enlightened India. He once said, “Cultivation of minds should be the ultimate aim of human existence.” He believed that education is not mere holding academic degrees. It must nurture rationality and scientific temper; and he reflected the same in Article 51A(h) in the Constitution. While India has made significant progress in science and technology—particularly in IT and Space exploration— paradoxically there is a growing and deliberate push to promote pseudoscientific ideas.
Several scientists and science advocates protested during the event “India March for Science 2024,” for the removal of key topics, including Darwin’s theory of evolution, Mendeleev’s periodic table, and chapters on human rights and democracy from school curriculum. It is deeply troubling that individuals lacking scientific temper are leading our academic institutions. Scientific Temper in India is under serious threat. The enlightened India is still a work in progress.
Babasaheb believed that political democracy can succeed only when it is rooted in social and economic justice. He championed equitable wealth distribution to empower the marginalized communities.
Today, India is one of the fastest-growing economies in the world.
Yet, the Oxfam Report 2024 reveals a stark reality: the top 10% own 77% of the nation’s wealth, India is home to 119 billionaires whose fortune grew nearly tenfold in just a decade.
In contrast, 234 million people—about 16% of the population—still live in poverty. I recall Babasaheb’s timeless words, “If you believe in living a respectable life, you should believe in self-help, which is the best help”— it is a call to action. Democracy is not just about casting a ballot; it is a way of life that demands courage, voice, and constant vigilance.
Babasaheb’s dreams live on, but the struggle continues.
Jai Bhim!!!
Manisha Waghmare is daughter of an ex-serviceman. Living in the UK since October 2021, Achieved Master in Business Administration and working as stock confirmation supervisor in the signature company. I am glad to become part of the Buddhist Ambedkarite organisation to follow the footsteps of Dr. Bhim Rao Ramji Ambedkar for upliftment and growth of my society by education.
Address: My Lord, distinguished guests, and fellow Ambedkarites, we often remember Babasaheb as the father of Indian Constitution — a relentless voice for the voiceless. But today, I ask you to see him not only as a jurist and reformer, but as a nation-builder whose vision reached as deep as the ocean and as wide as the nation itself. In a world increasingly defined by climate breakdown, resource conflict, and inequality, we must ask — what if we had listened to Babasaheb not just in the courtroom, but at the dam, the well and the river?
Today, I highlight a lesser-known, but powerfully relevant dimension of his genius: Babasaheb’s visionary work in water management — a call not just for resource reform, but for justice and dignity.
“Water is wealth.” To him, these were not just economic words — they were a declaration of equality. In a nation where water is life, millions from the marginal community were denied even a sip of clean drinking water — forced to drink from drains, rely on waste, or beg,
while animals drank freely from public ponds as shown in Shudra movie.
In 1927, at Mahad, Babasaheb led the historic Chaudar Talab Satyagraha — not to quench thirst, but to affirm a human right: we too are human.
As Labour Member in the Viceroy’s Executive Council (1942–1946),
he transformed protest into policy — drafting India’s first integrated water development vision.
He initiated landmark multi-purpose river projects —
Damodar Valley, Hirakud, Mahanadi, Godavari —
combining irrigation, flood control, hydropower, and navigation.
He founded the Central Waterways, Irrigation and Navigation Commission, the foundation of today’s Central Water Commission.
To Babasaheb, water was never just a utility —
it was a right, a lifeline, and a symbol of equality restored.
He called for central coordination of rivers across provinces,
rejected short-term fixes, and pushed for basin-wide planning:
a model where one river could serve farming, drinking, power — and peace.
Today, as we face climate disasters, water scarcity, and rising inequality, his vision offers solutions more urgent than ever.
He believed just as no one can survive without water,
no society can survive without justice.
Yet today, we drift toward privatization, profit over people, and short-term survival. If only we had listened — many crises could have been prevented.
Babasaheb once said, “We are not going to the water to merely quench our thirst — we are going to assert our right to be human.”
His legacy isn’t behind us — it is the map forward. It is the solution. It is the future.
Dr. Vrushali Patnaik Sonkamble works as a Clinician at Enfield practice & Surgery, NHS, North London. She is a devoted medical practitioner and has over 10 years of experience as a Casualty Medical Officer in Maharashtra India. Currently, she is General Secretary of FABO-UK.
Address: Dr Babasaheb Ambedkar’s philosophy to secure health nutritional security is vital today as we face climate change & urbanisation. People living at poverty margin get highly shaken for their ultimate basic needs. As they live in unhealthy conditions prone to multiple infections chronic conditions & may die in early age. It can even lead to serious global challenge.
Before we got constitutional rights, my ancestors had no access to education, food and any clean water. Now it has changed, we got the equal rights.
My Ambedkarite brother Dr. Rohit Vemulla had a great dream to serve the community for all his life. He faced constant caste discrimination, he even tattooed his hand saying ‘I am Mahar’. As repeatedly he had been questioned about his caste, after persistent struggle he ended his own life. This agonises us of all and the whole nation.
Dr Babasaheb’s message for the Hindu generation is, if they study the round table conference thoroughly, they will be happy for Dr Babasaheb’s decision of equality.
Me and my brother’s & sisters will continue to carry Dr Babasaheb’s Legacy & follow his ideology.
Thank you,
Jay Bhim, Jay Bharat!!!
Santosh Dass MBE: ‘Building solidarities in UK’s caste discrimination law movement’. Santosh Dass MBE is Chair of the Anti-Caste Discrimination Alliance. In 2003 she co-founded Caste-Watch UK and in 2008 the Anti Caste Discrimination Alliance. She was the first woman President of FABO UK from 2013-2023 during which time she successfully lobbied the Government of Maharashtra to establish the Ambedkar Museum London. She also successfully lobbied for the Ambedkar Room at Gray’s Inn. Her co-edited, and co-authored book ‘Ambedkar in London’ was published in 2022.
Address: Lord Harries, Ladies and Gentleman, a very warm Jai Bheem and a happy Ambedkar Jayanti to you all. Thank you FABO UK and Lord Harries for inviting me to speak.
First of all, congratulations to Oviya, Kanika, Hemalatha, Manisha, and Dr Vrushali for their excellent presentations. They are our hope for the future of our cause.
Tomorrow, 1 May is International Workers Day. Dr Ambedkar was crucial in shaping India’s labour laws. He formed the Independent Labour Party in 1936. It fought for the political, social and economic rights of workers. And, from 1942, he continued these reforms as Labour minister. Amongst the many things he did, Dr Ambedkar also:
- Championed an eight-hour working day
- Introduced legal protection for minimum wages
- Championed the creation of a comprehensive social security scheme that included workers compensation, maternity benefits and sickness insurance.
- Amended the Factories Act in 1945 to provide workers with, for example, paid holidays
- Promoted equal pay for equal work
- Legislated for compulsory recognition of trade unions
- Supported the implementation of reservations in Government employment.
Labour rights, protections, and equality of treatment clearly mattered a great deal to him.
The UK’s Equality Act 2010 (as amended) aims to protect workers, people requiring services, and students from discrimination. It also helps promote equality of opportunity and treatment.
For decades we have campaigned to outlaw pernicious caste discrimination in this country. Section 9(5) of the Equality Act introduced by the Labour Government in 2010, has a ministerial power that can make this happen. In 2018 the last Government announced it would repeal this power it had been duty-bound to implement since 2013. A decision based on a contentious consultation. The last Government argued, and this Government continues to argue, legal cases could be brought using existing legislation and the ‘ethnic origins’ principles of the 2014 Tirkey v Chandhok Employment Tribunal. What good does making empty statements do? Employers, service providers, and places of education still have no legal requirement to refer to caste discrimination in their equality and HR guidance. They have no duty to address it. And, the ‘ethnic origins’ principles provide, at best, limited protection.
“Educate: agitate: organise”
Meanwhile, the Anti Caste Discrimination Alliance, which I chair, continues to raise awareness of caste discrimination with the NHS, the private sector, and trades unions. Our initiatives are bearing fruit. In 2024, the Annual Delegate Conference of the civil service Public and Commercial Services Union and the National Black Members Conference of the public sector UNISON union added Caste discrimination-specific motions to their agendas. This year, the UNISON National Delegate Conference and Black Members Conference both included motions and the PCS too. Other unions including the Bakers, Food and Allied Workers Union are considering following suit. We believe it will have a ripple effect for other unions we are working with now.
In its May 2024 update on caste discrimination to the UN’s Committee for the Elimination of Racial Discrimination, the Government stated it only knew of one legal case – Tirkey v. Chandhok. However, we, the ACDA, have identified many more, plus cases settled out of court we were involved with. We asked the EHRC (Equality and Human Rights Commission) last month how many cases they’ve supported in the last 10 years. They said one! The Tirkey case! Something’s badly wrong. Government and the EHRC appear to be oblivious of recent cases. There were also two successful prosecutions of British-Indian men who produced and posted caste-related hate videos on Tik Tok. We’ve also successfully intervened to get casteist hospital guidance removed.
For decades the lobby against the law argued there wasn’t enough evidence of Caste discrimination, and that caste would disappear over time. Caste is inherited by birth. Caste isn’t restricted to one religion or faith. Caste and caste divisions have not disappeared. That is a fact.
This month the government announced an ‘Equality law call for evidence’. The deadline for responses is end of June. There’s also the new Race Equality Engagement Group chaired by Baroness Doreen Lawrence. Input into the consultation. Lobby and educate your MPs, and your unions for caste discrimination to be outlawed.
Thank you.
Prof. Dr. Paul Flather is an academic – former Fellow at two Oxford University colleges, and visiting professor; journalist and writer with the Times and BBC; politician chairing the ILEA’s post schools committee; and human rights activist, who worked with dissidents in the former Central Europe and founding head of the Central European University. He has founded and campaigned on many equality and anti-racism initiatives, including co-founder of the pioneering British Organisation of People of Indian Origin.
Address: What Babasaheb Ambedkar would say if he met President Donald Trump today!
It is very good to be here among friends. Always. And special thanks to Gautam, and thanks Ram Pal, and to all the friends involved in organizing this special event. We have heard some very good talks already, highlighting some of the lifelong campaigns that Babasaheb has been involved in terms of opposing casteism, fighting against inequalities, and his commitment to social justice and public health. Now, I thought it would be rather good – and not at all inappropriate – to imagine what he might say and how he would deal with on one of the most pressing ‘crises’ that we collectively face today, and right now, and, probably, for the next four years. That is ….Donald Trump – and his policies and is vision. I was just looking at The Economist, and they have this picture on their latest cover of The Scream, this famous painting by the Norwegian painter Edward Munch, and they have superimposed the face of Donal Trump on that, so that he is creating this screaming that is so affecting us all, all over the world., and we have to worry just what happens next from the self-anointed ‘great disruptor’ . So, today, I thought I would pick on three central themes within Trump’s ‘vision’ and see what lessons Babasaheb would give us on each of them, if he was here with us today.
I: Centralisation of Power Number one is the centralisation of power. Now, we all know Trump is very authoritarian, very keen on accumulating power. Quite frankly, he is a bit of a bully. He uses Presidential Executive Orders like confetti. These are meant to be exceptional powers. They have hardly been used in the past 200 years of presidential rule, yet here is he is issuing what seems like dozens every day. He seems to ride roughshod over Congress. He is using his control on spending and money to do as he wishes. He uses Federal spending to force change that suits him. He challenges the Supreme Court, and he has even called for the impeachment of a judge who gave a verdict that he did not agree with, and he hands out presidential pardons to convicted criminals as if there is no tomorrow. He is probably breaking the system as it used to work.
Babasaheb, of course, was very much in the opposite camp. He was such a passionate believer in democracy, in pluralism, in cultural and religious tolerance. Even if he opposed Brahminical Hinduism, he was still a supporter of religious tolerance. His vision of the role of the state was that it must maintain order, certainly. I think we all subscribe to that. But Babasaheb also felt the state, perhaps above all, had a particular and special job to fight to include the marginalized, to listen to the oppressed, and to uplift the downtrodden, so that they could be all be heard within democracy. This is of course also very much reflected in a great deal lot of the work and philosophy that he put in as Chair of the Constituent Assembly committee charged with drafting the famous Indian constitution. So, he would stand fair and square against this kind of power grab. Frankly, I think, he would actually raise eyebrows at Mr. Modi, too in terms of centralization of power.
II: Favouritism of Elites The second theme I picked out was that Trump’s tremendous liking for elites, for corporate billionaires, indeed for business and for profit! Trump likes to surround himself, as we know all too well, with ‘Tech’ billionaires, with all the trappings of wealth and power. He loves it! In fact, I was just recently in America, and I decided to visit for myself Trump Tower – it is a pretty hideous, ostentatious all black looking tower. And I went into some of the Tesla showrooms which are owned by Elon Musk, which were being attacked by those opposed to his cuts strategies, and I got to see his new futuristic Cyber Truck, which is also incredibly threatening looking at. 2 So, Donald Trump has – theoretically perhaps – promised to help workers and to boost manufacturing in the so-called Rust Belt in the mid-west of America. But as we have just heard so well, through the talk given by Santosh Das, it was actually Babasaheb who had the ‘true’ interests of workers at heart. Trump is offering as key policies tax cuts for the well-off and his tariff policies are really a kind of protectionism which in the end are really only going to make the rich richer within advanced countries and the poor poorer in the global south. And he believes in deregulation, which, of course, allows and enables the market to exploit for the benefit – more or less entirely – for the purpose of profit-making.
Now Babasaheb was, as we know, a warrior for global justice. He supported workers’ rights and equality rights and fought for the rights of trades unions. He heard the cries of the downtrodden and the oppressed. He would have bitterly opposed Trump’s planned welfare cuts and his discriminatory and divisive politics on migration, such as his talk of a ‘Muslim Ban’, and his expulsions of certain Latinos. What Babasaheb believed in was an inclusive society. Partly in fact influenced from his time in America, and I will come back to that in a second. He had a great affinity, though he didn’t get directly involved, in the plight suffered by Blacks in the South.
III: Rampant Nationalism The third and last theme I wanted to pick up on, was Trump’s idea of nationalism and MAGA , ‘Making America Great Again’, and promoting, if you like, the interests of one giant country over the others.
Frankly, this rampant nationalism would have been anathema to Babasaheb. He, on the contrary, believed strongly in international solidarity and universalism, and he believed in the value of international cooperation in fighting discrimination. He did have a lifelong interest in international affairs – which probably gets forgotten given all the many other commitments and achievements in his very full life. This was perhaps kindled from his early days in American when he went to study at Colombia University. He went there in 1913 of course. Then he goes on to the London School of Economics here. But while he was in America, he was introduced to a 3 relatively new concept, the so-called ‘American Dream’. The American Dream suggests that anybody, from any background, can rise up and achieve great things. And if you think about that for a moment, coming to you as a young person, that concept, of course, would have inform your vision of what should also be possible for the Dalits in India.
In America, he was introduced to George Washington and his ideas on liberty and equality. He read Uncle Tom’s Cabin, the famous anti-slavery novel. He would have undoubtedly noticed the so-called Harlem Renaissance, when Black Culture started to gain self-confidence. And he would later correspond with the famous philosopher W E Dubois, who did much to explore the concepts of race and racism, and much-admired people like Louis Armstrong, Paul Robeson and Marcus Garvey and others.
By the 1950s, he was very involved with the United Nations where he tried to raise the plight of Dalits there several times. But he was actually slapped down, not for the first time, by Nehru, who did not want India’s so-called ‘private business’ put in the public domain. Though Nehru and Ambedkar were united over raising the plight of the Civil Rights injustices in America or the Apartheid regime in in South Africa, they were not allowed to raise the plight of the Untouchables and Dalits in India.
Babasaheb shared strongly the underlying key UN principles of sovereignty, of self-determination, and of human rights, which we have heard a lot about. Look, he would not have been sitting in the White House checking what clothes Zelensky was wearing. He would have been passionately against the Russian invasion. Take note, Mr. Modi.
Babasaheb was anti-imperialist. He was anti-colonialist. And in demanding equal status for India within the Commonwealth family, with the likes of Canada and Australia, he was simply adopting what I would call a sort of pragmatic internationalism. He wanted to use international relations to gain specific ends around solidarity politics. Not for him, this national self-interested realism, this form of self-interested transnationalism that seems to so inform Trumpian policies.
So, if he were alive today, I think Ambedkar would aim to put Trump back in his place. Friends, Ambedkar had a wonderful vision for a just world, and as I have tried to show for this was a just world beyond just the struggle for a free India and an inclusive India. Again, there is a message here to Prime Minister Modi. His vision was so much beyond that. He actually believed in an international justice that was shared by all. So, no place for these kinds of Trumpian ideas in the world vision of Ambedkar. Just To conclude with this wonderful phrase that he came up with: ”No new masters, please.” Thank you.
Rahul Gaikwad is an Indian Economist, Politician, International Entrepreneur, Researcher, and Policy Strategist. He holds an MSc from London Metropolitan University, an MBA from the University of Mumbai, a BSc in Chemistry from Rizvi College, along with CPDs and a CMI qualification from the UK.
He currently serves as the CEO (International Business & Economist) of a multinational firm based in London, Director of an Indian real estate and finance startup, and an active Tech VC Investor. Rahul brings extensive expertise in global finance, structured investments, and international real estate markets across the UK, UAE, USA, and India.
Address: Part 1 Good evening to the Honorable Lord and esteemed members. With only five minutes to speak, I will respectfully refrain from naming Today, we gather to celebrate the 134th birth anniversary of Param Pujya, Bharat Ratna Bodhisattva Dr. B. R. Ambedkar. His legacy continues to inspire generations for EQUALITY across the globe. Subject: “Artificial Intelligence and the Pursuit of Equality for Marginalized Communities Worldwide” Part 2 Biased Data and Structural Tech Discrimination in AI ‒ AI is Penetrating Historical Biases IN DATASETS: AI systems often reflect discrimination present in their training data. Example: Hiring AIs may reject resumes with Dalit or non-Western surnames due to past biased patterns. ‒ Discriminatory Hiring Algorithms: It is seen as neutral, many hiring tools reflect developers’ biases. Example: Amazon’s tool downgraded resumes with the word “WOMEN” as its data favored male applicants. ‒ Welfare Exclusion Due to Bias: AI errors or malfunctioning can block deserving individuals from welfare schemes (Pensions, Scholarships, Fellowships etc.) Example: A widow may be denied pension if misclassified, or trans persons excluded from job schemes due to gender data mismatches. Part 3 BABASAHEB WAS NOT ONLY DALIT LEADER HE WAS INDIA LEADER & WORLD TOP ECONOMIST (GEOPOLITICS) Comparative Analysis: Socio-Economic Stratification in India and the U.S. ‒ India – Brahmin Dominance: Despite being only ~4% of the population, Brahmins have historically held a disproportionate share of power and privilege (Pew Research, 2021). ‒ U.S. – Jewish Overrepresentation in Wealth: Jewish Americans, ~2.4% of the population, are significantly overrepresented among top billionaires (Forbes Israel, 2025). Name Net Worth (2025) Company Designation / Role Religion Larry Ellison $213.7B Oracle Corporation Co-founder & CTO Jewish Mark Zuckerberg $202.4B Meta Platforms (Facebook) Co-founder & CEO Jewish Larry Page $157.8B Google (Alphabet Inc.) Co-founder, Board Member Jewish Sergey Brin $150.7B Google (Alphabet Inc.) Co-founder, Former President Jewish Steve Ballmer $127.7B Microsoft Corporation Former CEO, Major Shareholder (L.A. Clippers Owner) Jewish Michael Dell $113.5B Dell Technologies Founder, Chairman & CEO Jewish Michael Bloomberg $104.7B Bloomberg L.P. Founder & CEO, Former Mayor of New York U.S. Military Active when Recession or Economic crises in the USA Jewish ‒ WWII (1939–1945): (Black Thursday) Boosted U.S. economy and arms industry; solidified military-industrial complex through massive Allied support. ‒ Korean War (1950–1953): (Economical Crises) Expanded defense spending and arms exports to regional allies; strengthened Cold War military posture. ‒ Vietnam War (1955–1975): (Nixon) Sustained arms production and long-term U.S. military presence in Southeast Asia. ‒ Gulf War (1990–1991): (Petrodollar) Triggered sharp rise in military spending and arms sales, especially to oil-rich allies like Saudi Arabia. ‒ Iraq War (2003–2011): (Lehmon Brothers) Accelerated U.S. arms dominance in the Middle East; increased military deployment and regional control. ‒ Israel & HAMAS – October 7, 2023: Cyprus, Egypt, Lebanon, United Arab Emirates (UAE), and Saudi Arabia ‒ Ukraine War (2022–Present): Netherlands, Germany, Lithuania, Romania, and Belarus ‒ Indo Pak (2025) possible War tensions: Singapore, Indonesia, Taiwan, and Malaysia Marathi version “या जगाला यद्ध नकोय, बद्ध हवा आहे.” PART 4 Dr. B. R. Ambedkar’s Vision Strengthening India’s Global Role ‒ Economy – RBI & Fiscal Discipline: ‒ Labour Rights – Worker Protections: ‒ Gender – Women’s Empowerment: ‒ Social Justice – Uplifting the Marginalised: ‒ Politics – Inclusive Democracy: FOCUS AREA’S NEEDS TO BE CREATE “TECH EQUALITY” Unequal Access to Digital Tools | Underdeveloped Infrastructure | Language Barriers | Lack of Digital Literacy | Gender Gap in Technology | Affordability Issues | Data Exploitation | Urban-Centric Development | Privacy and Surveillance Concerns | Low Representation in Tech | Limited Access to Online Services My Quote on Closing Notes: Political, economic, and social democracies must progress in parallel, supported by the foundation of mental democracy. “Thank you sincerely for the opportunity to share my thoughts.” Jai Bhim!
Sat Pal Muman is the current chairman and co-founder of Caste-Watch UK. The organisation was established in 2003 to raise awareness of Caste Based Discrimination (CBD) occurring in the UK. Muman is also the secretary of Ambedkar International Mission (London) and is a community voice for Democracy, Equality and Human Rights inspired by the teachings of Dr Babasaheb Ambedkar. Muman continues to advocate to make Caste Discrimination unlawful in UK.
Address: Lord Harries in the Chair and distinguished guests, We have heard powerful contributions. I will speak in ideological terms. It is a great honour to be invited to share a few thoughts. These thoughts are not mine. They belong to Dr. Ambedkar, whose birthday we are celebrating today. Born into a so-called Hindu religion, Dr Ambedkar found himself relegated to the social scale of life as an Untouchable. He discovered that a quarter of the population, over 60 million people at the time, were designated untouchable, unapproachable, and unseeable. The British Raj turned a blind eye and did not intervene in the local customs and cultures. No country in the world has designated its people in this way. Dr Ambedkar once remarked that his only reason for picking a fight with the Hindus was that the Caste Hindus worshipped the wrong ideals. He launched a scathing attack on the practice of Caste and Untouchability. He accused the Caste Hindus of committing treason against their country in the interest of their Caste. He observed that the Indian Civilisation was an infamous foundation built on Caste and Untouchability. Today, over 20 million people form the Indian global diaspora. Various studies show that Caste baggage is also carried over into distant lands. I wish to take this opportunity to thank Lord Harries and many other British Parliamentarians for continuing to support the campaign to outlaw caste discrimination in Britain. Recently, a number of Labour MPs questioned why the provisions of section 9(5)(a) of the Equality Act have not yet been implemented. In his Book Annihilation of Caste, published in 1936, Dr Ambedkar writes that, the effect of Caste on the ethics of the Hindus is simply deplorable. Caste has killed public spirit. Caste has destroyed the sense of public charity. Caste has made public opinion impossible. A Hindu’s public is his Caste. His responsibility and loyalty is restricted only to his Caste. There is no sympathy to the deserving. There is no appreciation of the meritorious. There is no Charity to the needy. Suffering as such calls for no response. He writes that Caste is ever ready to take advantage of the helplessness of a man and insist upon a complete conformity to its code – in letter and in spirit. A Caste can easily organise itself into a conspiracy to make the life of a reformer a living hell. Dr Ambedkar was a free thinker and writes that A free person is not a slave of usage, customs, of meaningless rituals and ceremonies, of superstitions and traditions. He does not surrender his free will nor abdicate his intelligence and independent thinking, and is always prepared to protect his rights and not afraid of ridicule and unjust public criticism. In a pamphlet entitled Ranade, Gandhi, and Jinnah, he defines the qualities of a Great Man. He accepts that a combination of Sincerity and Intellect makes an individual eminent. Still, Sincerity and Intellect are not enough to raise him to the dignity of a great man. A man may be sincere, yet he may be a fool, which is the antithesis of a great man. He makes a distinction between an eminent individual and a great man. He writes that a great man must have something more than what an eminent individual has. A great man must be motivated by the dynamics of a social purpose and must act as the scourge and scavenger of society. Dr Ambedkar sits easily amongst the world’s most significant political and scientific thinkers and philosophers. He sits with prophets, rebels and revolutionaries. He is a global icon for the oppressed and the impoverished. A statue of Dr Ambedkar should be installed in this hallowed building or outside in Parliament Square. He owed much to Western thinkers, especially John Dewey, the American educationalist and pragmatist, who was once his teacher at Columbia University. Dr Ambedkar synthesised Western philosophies with his critique of caste to develop a unique framework for social democracy, constitutionalism, and human rights in India. His intellectual legacy reflects a blend of liberalism, pragmatism, socialism, and radical humanism, making him one of India’s most profound thinkers. Jawaharlal Nehru, the first Prime Minister of Independent India, observed that Dr Ambedkar was a symbol of revolt against the oppressive features of Hindu society. Today, Dr Ambedkar Occupies public spaces, public conscience, and public opinion. Scholars, academics, and politicians are inspired by his progressive and liberal ideas like no other leader. Jai Bhim Thank you for your time. Address By Sat Pal Muman, Secretary Ambedkar International Mission, Chair Caste Watch UK.
Dr. Harbans Virdee is ex-President of FABO UK during the Ambedkar Centenary years. Presently he is International Co-Ordinator of FABO-UK. He was honoured by Sanghraj for outstanding Buddhist Leadership. He received an Honorary Doctorate of Logas University of USA. He is author of multiple books and articles.
Address: Liberation of Bodh Gaya Maha Vihar is going on from over 134 years. In 1891 Anagarika Dharmpala started this movement. 1949 BT act was implemented by the Bihar government. In the management committee 4-Buddhist, 4-Hindus but the Chairman will be DC / District Magistrate/ Collector. He has to be a Hindu. In 1992 to liberate Bodh Gaya Maha Vihar movement again it was started by a Japanese Bhikkhu. Due to no social media and mainly only Buddhist from Maharashtra were involved, no positive result.
After 25 years ago Bhikkhu Pragyasheel Mahathero and Akash Lama started the movement 2 years ago. By article 13 of Indian Constitution BT act should be abolished. However, here the Might is Right. Today it is 78th day of peaceful liberation movement going on nearby Bodh Gaya Maha Vihar, and no response from Central or State governments. I request everyone to support this movement.
Saunvedan Aparanti is an Ambedkarite Buddhist who has been called to the Bar by Gray’s Inn. He is an advocate against caste discrimination and has been part of the movement to include caste explicitly in equality legislation in the UK. He has an MA in Human Rights from UCL and has been featured in a documentary called Caste Aside.
Synopsis: Why it is important to renew efforts to trigger the secondary legislation in the equality act. The historic significance of this piece of legislation and the ramifications on other constitutions across the world. Future-proofing protection for coming generations of caste oppressed people.
Adv. Sushant Singh is a former Student Union Leader of SOAS, University of London. Advocate, Supreme Court of India.
Qualification: LL.M. (SOAS, London) | B.A. LL. B (NLU Delhi)
President, SOAS Student Union (2022-24)
Governing Board Member, Alumni Association, NLU Delhi
Founder, Global Ambedkarite Scholars Association (GASA)
Trustee, DSNUK (Dalit Solidarity Network UK)
UK: +44 7435988134 | IND: +91 8448446004
Sushant Singh is a litigation practitioner at the Supreme Court of India, specializing in constitutional law, human rights, and social justice. He holds an LL.M. in Human Rights, Conflict, and Justice from SOAS, University of London, and a B.A. LL.B. (Hons.) from National Law University Delhi (NLUD).
He serves as a Governing Board Member of the NLUD Alumni Association and is a Trustee of DSNUK (Dalit Solidarity Network UK). He is the founder and former president of the Ambedkar, Periyar, Phule Study Circle (APPSC) at NLUD and the SOAS Ambedkar Society in London, both dedicated to Dalit representation and institutional accountability. Additionally, he founded and leads the Global Ambedkarite Scholars Association (GASA), fostering global dialogue on caste and social justice.
Sushant is the first Indian to be elected as president of a student union at an international university for two terms, where he successfully advocated for caste discrimination to be recognized as a policy issue. His work continues to influence legal reforms, institutional policies, and international human rights advocacy.
Address: Singh acknowledged and honoured the vital role played by UK-based anti-caste and Ambedkarite organisations in keeping the anti-caste movement alive and growing — especially in the diaspora space, where caste often hides behind layers of social respectability. He saluted these organisations for their “tireless efforts, community outreach, and political engagement” in striving for equality and justice.
He paid emotional tribute to Dalit youth martyrs whose tragic and preventable deaths have become symbols of systemic caste violence — including Rohith Vemula, Muthukrishnan, Payal Tadvi, and Anitha — reminding the audience of the urgent need for structural reform and institutional accountability.
Singh also drew attention to the remarkable progress made by Ambedkarite organisations in the United States, especially in challenging caste in higher education and the corporate sector. He applauded victories such as:
- Formal recognition of caste as a protected category by Brandeis, Harvard, UC Davis, and other universities;
- Legislative campaigns like California’s SB-403, a historic move toward banning caste discrimination;
- Grassroots efforts by Dalit collectives and allies across campuses and tech sectors.
Key Calls to Action from Adv. Singh’s Address:
- Legal recognition of caste-based discrimination in the UK under the Equality Act;
- Adoption of anti-caste policies in UK universities and workplaces, including grievance redressal systems and awareness programmes;
- Mental health protections for caste-oppressed individuals facing institutional violence or social exclusion;
- Curriculum inclusion of Ambedkarite and anti-caste thought in educational institutions;
- Transnational solidarity to strengthen global networks of Ambedkarite activists, scholars, and organisations.
He concluded by reminding the audience that Babasaheb’s struggle was never confined to Indian borders, but aimed at building an egalitarian and emancipatory global order. “To be Ambedkarite,” he said, “is to challenge hierarchy in all its forms — whether in India, the UK, or anywhere caste travels.”
His voice reflects the determination of a new generation of Ambedkarites committed to a just, equitable, and caste-free world.
Ravi S. Gautam is a Social Activist on Ambedkarite mission. He holds Bachelor of Engineering degree in Computer Science from NIT Allahabad, India. He has served as Defence Scientist with the DRDO, Government of India, in addition to as Technology Manager with various multinational companies in India, UK, USA etc.
He has studied multiple books from the book-set of BAWS (Babasaheb Ambedkar’s Writings and Speeches). He has devoted his life to Ambedkarite mission.
Address/ Vote of Thanks: As an Executive member of the FABO-UK, it is my great honour and privilege to express the vote of thanks on this memorable occasion.
Babasaheb Dr. Ambedkar is one of the greatest personalities of the 20th century. Although many great personalities were born in the 20th Century worldwide, yet he is the only person addressed as the “Symbol of Knowledge”.
Babasaheb can be understood deeply and better after studying his Writings & Speeches, compiled as book-set called BAWS, published by the Government of India and Maharashtra. BAWS is the knowledge-bank that Babasaheb has created for the future-generations of Ambedkarite Scholars, Activists and the Society. We cannot carry on his mission effectively without studying him.
Today, I take this opportunity to express my deepest sense of gratitude and appreciation to all those, who made this event such a great success.
On behalf of the FABO-UK, I would like to thank Lord Harries of Pentregarth Member of the House of Lords, Co-Chair, All-Party Parliamentary Group for Dalits & Adivasis (Tribals), who spared his time from his busiest schedule to grace this occasion.
I also express our gratitude to FABO-UK President Ram Pal Rahi ji, for his generous support for this event. Your encouragement has constantly bolstered all our endeavors.
Next, I would like to thank C. Gautam ji, Joint Secretary of FABO-UK for encouragement, for his incessant guidance, and support to the younger generation for carrying forward the mission of Babasaheb Dr. Ambedkar.
Now let me thank all the Participants and Presenters,
Santosh Dass MBE, Prof. Dr. Paul Flather, Sat Pal Muman, Dr. Harbans Lal Virdee, Saunvedan Aparanti, Adv. Sushant Singh, Rahul Gaikwad, Oviya Thangaraj, Kanika Suresh, Hemalatha R., Manisha Waghmare, Dr. Vrushali Patnaik Sonkamble,
With this, I conclude the Vote of thanks.
Venerable Akuala Samitha is the Head of the Dhamma Nikethanaya Buddhist Centre for Education Meditation Psychotherapy & Counselling. He has been a Buddhist Monk for 30 years in Theravada School of Buddhism (Early Buddhism). He was born in Sri Lanka and graduated with special honours degree (2000) in Eastern and Western Philosophy at University of Peradeniya in Sri Lanka. He also obtained a Master’s Degree (2002) in Buddhist Philosophy & Psychotherapy at University of Kelaniya (Colombo) in Sri Lanka. He had been a teacher for over 4 years in Government Sector in Sri Lanka and migrated to The United Kingdom in 2003 accepting an offer from Leeds University to study for his PhD.
Prayer & Blessings by Bhante
Namo Buddhàya!
Homage to the Supremely Enlightened Gauthama Lord Buddha!
Thank you for the opportunity to give an auspicious flatform to appreciate and honour the visionary work of Babasaheb Dr. Ambedkar to commemorate the 134th Birth Anniversary. This will uplift the spirit of our community who dedicated so much to keep the legacy of revolutionary message (Dharma) of Dr Ambedkar.
First, I thank with blessings to Lord Harris for the opportunity. Secondly, I share my blessing with the community and all in the whole universe with a universal blessing of compassion of The Buddha, Dhamma and Sangha.
The holiest place for Buddhist is the birth and enlightened place of our Lord Buddha. It is our pride and a world heritage. All (Buddhist and non-Buddhists) from around the world come to pay their respect this holy place called Buddha Gaya! It is an important to give more responsibility to Buddhist Community to maintain and promote that sacred place with right veneration and dignity. Today it is not been managed fairly with the opinions of Buddhist Community. Recently we visited No: 10 Downing Street to meet Honourable Prime Minister to raise our concerns about it and handed over a letter. Recently Indian Prime Minister Hon. Modi visited Sri Lanka and met supreme council of monks in Sri Lanka. Our Chief prelate of Supreme Council of Monks requested Prime Minister Modi to consider about it and he showed a positive response. I take this opportunity share our blessings further on this matter too.
I will finish the blessings with few minutes Mindfulness Meditation. Mindfulness Meditation as promoted by Dr Ambedkar is the key practice in Buddhism. Today that is also practiced by all parliamentary group too.
Let us bring our palms together and join in solidary with the blessings.
Namo tassa bhagavato arahato sammà sambuddhassa
Honour to the Blessed One, Supremely Enlightened One!
Buddhaü saraõaü gacchàmi
Dhammaü saraõaü gacchàmi
Saïghaü saraõaü gacchàmi
I go to the Buddha, Dhamma and Sangha as my refuge for blessings.
Sabbe buddhà balappattà
Paccekàna¤ca yaü balaü
Arahantana¤ca tejena
Rakkham bandhàmi sabbaso
By the protective power of all the Buddhas, Silent Buddhas, and all Arahants
May there be protection in every way.
Bhavatu sabba-mangalam Rakkhantu sabba-devata.
Sabba-buddhanubhavena Sada sotthı bhavantu te.
Sabba-dhammanubhavena Sada sotthı bhavantu te.
Sabba-sanghanubhavena Sada sotthı bhavantu te.
May there be every blessing. May all the devas protect you.
Through the power of all the Buddhas, may you always be well.
Through the power of all the Dhammas, may you always be well.
Through the power of all the Sangha, may you always be well.
Blessings on Universal Well-Being
May I abide in well-being
In freedom from affliction –
In freedom from hostility
In freedom from ill-will –
In freedom from anxiety
And may I maintain well-being in myself.
May everyone abide in well-being
In freedom from affliction –
In freedom from hostility
In freedom from ill-will –
In freedom from anxiety
and may they maintain well-being in themselves.
All beings be released from all suffering
And may they not be parted from the good fortunes they have attain.
When they act upon intention
All beings are owners of their action –
And inherit its results.
Their future is born from such action –
Companion to such action
And its result will be their home. –
All actions with intention
Be they skilful or harmful –
Of their acts, they will be the heirs.
May all beings be well and secure!
May all beings be peaceful
and maintain their well-being!
May all beings be Happy!
SâDHU!
SâDHU!
SâDHU!
Bheem Sankalp / Solemn Bheem Pledges
I am, as an Ambedkarite, enjoying the right to live as a human being, with the blessings of Babasaheb. It’s my duty to strengthen and protect Babasaheb’s movement. Hence, I resolve that:
- I will selflessly contribute 5% of my income to society.
- I will selflessly contribute my time, knowledge, and efforts for the society.
- I will selflessly contribute to the mission as much as I can and I will not use the movement for any personal vested interest.
- As per Babasaheb’s instruction, I will visit Buddha Vihara every Sunday, learn Dhamma and practice accordingly.
- I will strive to establish unity, equality, and brotherhood in society.
- I will always be ready to protect the Constitution of India.
Once again, I wholeheartedly resolve to strengthen and protect Babasaheb’s Mission.
**Compiled and Edited by C. Gautam and Ravi S. Gautam, UK.
Email: [email protected] ; [email protected]
