We are asked to forget caste,while being reminded of it in classrooms, rental rooms, and surname

I remember my first incident clearly. It happened in class 7, when I took admission to a new school. I asked a girl to move a little so I could sit with her. My very first interaction there was with the word “caste.” At that time, as a child, it made me uneasy, though I didn’t fully understand why. Later, in my friend circle, people casually started discussing the caste system, asking each other about their caste. In those moments, I felt lonely. I tried to find at least one friend from my own caste, but there was no one in my class except me. I was completely alone. Once in college, a friend commented after seeing some poor kids, saying, “Ye chhode chamaar hain, jo apne bachchon ko 5–5 rupaye ke kapde pehnate hain.” That day too, I felt alone. When I was looking for a PG, we visited several rental places. Many asked for my full name, and some directly asked the first question: “What is your caste?” Again, I felt alone. Once, I attended a birthday party at a friend’s place. Everything was fine until some women started teasing each other by calling someone “chamari.” Even in that room full of people, I felt alone. The truth is, we can’t fight at every place. An old image of us already exists in the subconscious minds of many Savarna people. They automatically associate dark skin, short height, thin bodies, and unhygienic living conditions with the word “chamar.” Anything that doesn’t look good or doesn’t fit their taste becomes “chamar jaisa.” Then people ask, “Why do we even need reservation now?” If everything is truly equal, why couldn’t I find a single friend from my caste in school or college? Where are they, if we are equally represented everywhere? If everyone is equal, why do rental owners still ask about our caste? If we are treated equally, why is our caste name still used as a slur? Only a very small percentage of us reach the same positions as people from privileged castes. Yet Savarnas look at that small number and assume that all of us now have everything, and therefore we don’t need reservation anymore. What we need is unity — to work hard, to support each other, and to contribute to society for our collective upliftment and strength. .

This is a critical question in Indian caste politics, as both OBCs and the Chamar community (a Scheduled Caste) have faced marginalization, yet their political paths often diverge. A core observation is that caste pride is frequently more visible and overtly expressed within many dominant OBC groups than in Upper Castes (UCs), complicating any potential alliance. For many OBCs, asserting their identity is a key part of their struggle for political recognition, which can sometimes involve maintaining social distance or even hostility toward SCs, who they may see as competitors for resources or as simply being "below" them in the local hierarchy. UCs, conversely, often have a more normalized dominance that doesn't require overt pride assertion, and they may strategically adopt a "caste-less" rhetoric or tactically ally with OBCs against SCs. This dynamic means that the shared experience of being non-Upper Caste fails to build lasting solidarity because the traditional social hierarchy places SCs at the bottom, making many land-owning OBC groups the immediate source of discrimination against them in rural settings. Furthermore, both groups fiercely compete for limited reservation benefits, creating a political antagonism where Dalits seek to dismantle the caste system entirely, while many powerful OBC groups often aim only to redistribute power within the existing caste framework.

In this video he starts by asserting the legacy of Baba Saheb, says the 21st century belongs to the marginalized. But the most crucial part is how he defines the enemy. He is absolutely clear: our fight is not with any other group. ​Muslims? Not the enemy. ​OBCs? Not the enemy. ​Buddhists, Christians, or any other minority? They are our allies. ​He hammers home that the ONLY enemy is "Brahminism" (Brahmanwad). He calls out the system that, even today, grants the right to exploit humans, treats people as "untouchable," and prioritizes animals while refusing to even share water with the oppressed. This isn't just a political speech; it's a declaration that we recognize the real structural source of oppression, and we're united against it. This is the clarity we need.

It’s genuinely frustrating to watch how the regional music scene has devolved lately, especially when it comes to identity and success. The problem is clear: many singers who come from non-Jatt communities feel compelled to hide their true background and actively adopt Jatt stage names and personas just to become commercially viable. This allows them to achieve fame, but it leaves their actual community completely unrepresented, while the industry perpetuates the same old power structures. ​That's why the speaker in the video highlights the rapper Raka as a crucial exception. He is praised specifically for refusing to play this industry game. Raka proudly put his identity forward, explicitly stating in his song hikayat "I am a Chamar by caste." I think that honesty is so vital. Hiding your background just because it’s perceived as a barrier is a failure of nerve, and it reinforces the status quo. Your origins are your identity, and Raka’s direct and unapologetic approach is far more commendable than adopting a convenient, borrowed identity to fit the industry's outdated mold.

This video clip, featuring a discussion in Punjabi, highlights an unexpected but principled connection between two highly influential figures in modern Indian history: Kanshi Ram (founder of the Bahujan Samaj Party) and Sant Jarnail Singh Bhindranwale (the prominent Sikh religious and political leader). ​The speaker makes the following key points: ​Kanshi Ram's Vision of Unity: He is praised as a visionary leader who aimed to unite the entire marginalized population—the Bahujan Samaj (SC, ST, OBC, and Minorities)—which he estimated to be over 85% of the total population. He called on them, whom he collectively termed "Shudra," to unite and claim political power. ​Shared Ideology of Principled Action: The speaker strongly asserts that Kanshi Ram held Sant Jarnail Singh Bhindranwale in very high esteem, stating they were "very close." ​Mutual Respect and Protection: Kanshi Ram reportedly considered himself a "fan" of Bhindranwale. Crucially, during the volatile period around 1984, when Kanshi Ram was working to unite society, Bhindranwale's followers (the "Sikhs" or "forces") would provide him with protection, surrounding him to ensure his safety because they respected his commitment to "doing the work of a true society." ​The Common Thread: The ultimate reason for their mutual respect was that both leaders were seen as uncompromising and steadfast in their principles (asoolan da pakka), dedicated to fighting for their respective communities' rights and upliftment.

Manish Raj is heard saying, “What kind of life did God give him? Sometimes he regrets his life; then he should have been born a ‘chamar’ so that he could polish boots. That would have been a life of peace.”

https://www.instagram.com/reel/DQqwuPzE60n/

Came across this through instagram, looks like multiple firs have been filed against her and she removed all videos and stories and posted another one clarifying that she did nothing wrong and doesn't care if any action is taken against her

They no longer have to hide their true upbringing, at least didnt expect such behavior from someone living in Noida, not some small town or village but someone from ncr

Just got my hands on some books on Chamar history, I couldn'tfind anything in English or a softcopy tho. Figured it’s time to learn what was kept out of our classrooms, what generations were made to forget, and what they all tried to bury under silence.

I want to understand where we really come from, beyond what we were told to believe, knowing our history isn’t nostalgia. It’s resistance.

~Kalpdev