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CRUSADING FORDALITDIGNITYDr. Lenin Raghuvanshi is the symbol of resistance to millions ofDalitsfighting for dignity in India. Lenin is credited with changing thediscourse on Dalit Politics in India and bringing into focus aninnovative people centric approach to reclaim human dignity in acaste ridden Indian society. The gamut of Lenins activities reflectshis personal and ideological span and provides credibility and a senseof completeness to the work he does. His care for details, meticulousplanning, diligent patience, and sincere advocacy of the issue of themarginalized, has made millions of his supporters optimistic about adignified future.

Lenin's views on caste, conflict and social change took shape while heworked with bonded labourers. He was born into a high caste Hindufamily which he describes as "feudal." He noticed that not a singlechild bonded in the sari or carpet industries came from an uppercaste, even though some high-caste families were often just as pooras the lower castes. He realised that caste, not class, was at work. Bythe end of 1996, Lenin was championing the rights of lower-castepeople. Early experiences taught him that confrontation wasdangerous and not the most effective method. Increasingly, Leninrecognized caste in all kinds of social conflict and envisioned amovement that could break the closed, feudal hierarchies ofconservative slums and villages by building up local institutions andsupporting them with a high profile and active human rights network.

Dr. Lenin RaghuvanshiAs a self taught Dalit ideologue, Lenin understood from the

beginning that village in India is the cradle of exploitation. Insteadof tampering with the symptoms, caste needed to be tackled by

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both its horns. On the one hand he created a democratisedstructure for the voiceless to enable them access to theconstitutional guarantees of modern India and on the other, hisinnovative advocacy forced the state to sensitise its mechanismsto deliver social justice in a manner where Justice is not only donebut perceived to be done.

Lenin conceived of a folk school which not only enabledempowerment of the poor, but also endowed them with the abilityto access information and justice through the constitutionalmechanism of the state.

To translate policy into practice, Lenin has begun working on thelatest part of his strategy, Jan Mitra Gaon, or the People-FriendlyVillage. These villages have durable local institutions that work topromote basic human rights in the face of continuousdiscrimination. Lenin has adopted three villages and one slum aspilot projects, which include reactivating defunct primary schools,eradicating bonded labour, making sure girls get education, andpromoting non-formal education. The village committees compriseat least 50 percent Dalits, and seek to realise greater politicalrepresentation of Dalits on village councils. The heads of the villagecommittee and village council, a government representative, and aPVCHR employee will serve as a conflict resolution group and formthe People-Friendly Committee. The approach of the organisation istwo-fold: to have a strong grassroots organisation to work fordemocratic rights of those in marginalised communities and second,to create the structure and dynamics to receive the assistance ofnational and international institutions.

Lenin's work marks a shift in the Indian human rights movement,which has been reluctant to address injustices in the name of casteas a fundamental human rights issue. He is one of only a handful ofactivists to declare that such discrimination goes against democraticprinciples by promoting inequality. By working from Varanasi inUttar Pradeshone of the most traditional, conservative, andsegregated regions in IndiaLenin demonstrates his resolve.

With meagre resources, but rich with confidence and conviction,Lenin in a short period of time has managed to amplify the voice ofthe marginalised in national and international fora through Peoples

SAARC, rehabilitation and resettlement of weavers of Varanasi;Benaras Convention; UP Assembly Election Watch; prevention of

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torture; voice against hunger and many such activities. Recognitionby the international community of Dr Lenins work is indeed therecognition for the millions whose hopes and aspirations rest on hisslender shoulders.

In 2007 Lenin received Gwangju Human Rights Award from May 18Foundation of South Korea along with Ms. Sharmila Irom of Manipur.He has developed Testimonial Model for India with Denmark-basedInternational Development Consultant Psychologist, Dr. Inger Agger.

In 2008, Lenin received ACHA Star Peace award from Association forCommunal Harmony in Asia USA along with B. M. Kutty and KaramatAli of Karachi and Mubashir Mirza, Sadiqabad, from Pakistan.

On 10th December 2010, Lenin received International Human RightsAward from City Council of Weimar, Germany. He participated inthe National Seminar on Human Rights and Human Development andpresented paper on Impact of testimonial therapy and folk schoolon the survivors of torture and organised violence organized bysocial work Unit, Department of Humanities and Social Sciences,Mahatma Gandhi Chitrakut Gramodaya Vishwavidyalaya, Chitrakut,Satna, Madhya Pradesh sponsored by University Grants Commission(UGC) in January 2011.