PROTAN stands for Professors, Teachers, and Non-Teaching Employees’ Wing. This organization is a trade union under the National Indigenous Bahujan Employees’ Union (BAMCEF ideology) that collectively includes SC, ST, OBC, and CM (Converted Minorities). The registration number of this trade union is Reg. ALC/Karyasan-17/10744.
This trade union is registered under the Trade Union Act of 1926. PROTAN, as a branch of this trade union, is an organization for professors, teachers, and non-teaching employees across all government and private educational institutions in the country — in other words, for all people engaged in education. SC, ST, OBC, and minorities are the original habitants of India (the country’s Indigenous people) and have been suffering for thousands of years due to social, educational, economic, political, and religious problems. To address their special problems, articles 340, 341, 342, and 25–29 are included in the Constitution of India.
Today, there is no unified, nationwide organization for Indigenous people working in education. The organizations of SC, ST, OBC, and converted minorities are limited to the block, district, division, state, or government teacher groups. All these organizations are formed to highlight their problems or for their welfare. Therefore, despite the formation of many organizations, their problems remain unsolved and their well-being is not secured. This happens because the organizations of Indigenous people are divided, while collectively the organizations are under Brahminical control and domination.
Dr. Babasaheb Ambedkar successfully secured constitutional rights by building a nationwide organization while leading the final link of the movement of our great ancestors.
Today, we do not have a national organization of professors, teachers, and non-teaching staff from the Indigenous Bahujan community in education — and that’s why we are unable to protect our constitutional rights. Therefore, we aim to organize Indigenous people and find permanent solutions to their problems.
From 1848 to 1956 (starting with Mahatma Jyotiba Phule and continuing with Dr. Babasaheb Ambedkar), our great ancestors fought against systematic inequality and the unfair social order.
The people suffering under this system are the ones who can become active participants in changing it.
Those who benefit from this system have no reason to unite against it.Therefore, we wish to organize SC, ST, OBC, and CM to enable their participation in the movement for systematic change — keeping in mind what Dr. Babasaheb Ambedkar said in 1954:
"A society that produces 10 doctors, 20 engineers, and 30 lawyers is a strong society, and nobody can undermine it" — this is the way forward for us.
Therefore, we aim to organize SC, ST, OBC, and CM to enable their collective empowerment
The SC, ST, OBC, and Minority (Scheduled Castes, Scheduled tribes, Other Backward Classes, and Minorities) are suffering the most.
Their social, educational, economic, religious, and political problems are severe.
Commissions for Scheduled Castes, Scheduled Tribes, Other Backward Classes, and ** Minorities** have been formed to protect their rights and solve their problems — yet their problems remain equally serious and growing.
The main reasons for this are as follows:
On November 26, 1949, the Constitution of India was enacted, adopted, and dedicated, declaring India a sovereign, socialist, secular, democratic republic.
The objective of the constitution was to create a society and a nation based on equality, freedom, fraternity, and justice.
On November 25, 1949, Dr. Babasaheb Bhimrao Ambedkar, Chairman of the Drafting Committee of the Constituent Assembly, said:
“Political democracy cannot last unless there is social democracy at its base — meaning the way of life is based on liberty, equality, and fraternity.
If there’s no equality, a small group will come to dominate the majority; without fraternity, freedom and equality will feel unnatural.
Therefore, we must address the lack of social and economic equality in Indian society.
“On January 26, 1950, we will become politically equal but socially and economically unequal.
We must eliminate these distinctions and separations as soon as possible; if we do not, those suffering from inequality will destroy the structure of political democracy that this Assembly has so painstakingly constructed.”
The caste system in India is anti-national. It creates division in social life and generates resentment and conflict between castes. If we wish to become a true nation, we must overcome these difficulties.
“We must make our political democracy a social democracy as well. Political democracy cannot last unless there is social democracy at its base. What does social democracy mean? It means a way of life which recognizes liberty, equality, and fraternity. While we have political equality, we still suffer from social and economic inequality.
We must remove these contradictions at the earliest opportunity, or else those who suffer from inequality will destroy the structure of political democracy which this Assembly has painstakingly constructed.” Today, we have still not been able to fulfill the expectations of the makers of the constitution. Therefore, we wish to organize all professors, teachers, and non-teaching staff in the field of education
From 1500 to 1700 BCE, invading Eurasians used deception, betrayal, greed, diplomacy, punishment, and division to destroy India’s Indus Valley Civilization and conquer its original inhabitants. T0 keep the defeated people enslaved for a long time, the Eurasians implemented the caste (varna) system. They placed themselves at the top of the system and forced the original people to the bottom.
The original people were denied education, property, and weapons. India already had a Gana (republic) system, and the people within these Ganas rejected the varna system, which was meant for their enslavement — this resulted in conflict.
Later, Vardhamana Mahavira of the Licchavi Gana and Gautama Buddha of the Shakya Gana led this conflict. This is well documented in history.Tathagata Buddha played a major role in this conflict. He challenged the ideological basis upon which the varna (caste) system stood. The philosophy of the Buddha is preserved in the Pāli texts called Tipitaka.
Buddha’s anti-caste movement triggered a major revolution in ancient India, with three significant outcomes:
1. The Eurasians had enslaved the original people (by turning them into Shudras and denying their rights), but after the Buddha’s revolution, kings arose from the slave class — for example, Chandragupta Maurya and Emperor Ashoka.
The Mauryas were Nagas (original people).
2. The varna system had classified all women as Shudras and kept them in slavery; after this revolution, all women were freed.
3. Knowledge and science blossomed, with the creation of great centers of education, like Nalanda, Takshashila, and Vikramshila.
Buddhism lost its popular refuge or base of support.
The Brahmin religion regained its base of support, employing ceremonies like the ashvamedha (horse sacrifice) and massacres of monks.
To consolidate their power, the Brahmins compiled new texts — the Puranas, Ramayana, Mahabharata, Gita, and Manusmriti — which supported their ideology.
The caste system was constructed.
Inequality was gradually enforced.
Untouchability was created.
The tribals were isolated.
Slavery of women was enforced.
This is how the original people were divided and enslaved. Later, with the arrival of Mughals (with Islam) and British (with Christianity), many of the original people chose Islam or Christianity, and some created their own religious movements — Sikhism, Lingayat, Matua, and so on.
