Dalits and social Justice - Ram Puniyani

Dr.Ram Puniyani

Religion and politics have become extremely interviewed in India, Indeed, one could say that what is being witnessed is right-wing politics of the majority community, the Hindus, in the name of religion. Currently the term that is used to describe these phenomena is Hindutva, and it has held sway over society since the last two decades. It aims to stifle the democratic liberal space, and to impose a short of status quo in societal relations. It projects itself as a savior of Hindu society, making us believe in exists to save the nation from internal and external enemies. This then is the politics of nation building.

The rise of Hindutva began since the 1980s, when the presence of dalits and woman in society came into focus. Its first political expression came in the form of the anti-reservation riots in Gujarat, gaining momentum in the wake of the Mandal Commission’s recommendations coming into face. It is against the interests of the Hindutva ideologues to let caste and gender relations revolve.

There were major social reform movements challenging the severe social, economical and political oppression of dalits, led by leaders like Phule, Periyar and Ambedkar, which received a boost when industrialization took off India. India’s independence, the rights laid down in its Constitution, and its industrialization allowed dalits to move out of their traditional occupation and habitations and enter never vistas of society. New opportunities in education – reserving seats in academic institutes, job quotas and electoral constituencies – ensured that a section of dalits would gain and become ‘equal’ to others. It is not that these processes were not sabotaged from within the system., All the same, a sort of slow revolution shook society. The policies of Jawaharlal Nehru and the principles of B R Ambedkar ensured this transition came to the fore.

Many viewed the changes in status of dalits unfavorably. The rise of the affluent middle classes in cities and small towns, added a new twist to this opposition. Religiously formed the base of this reaction: Yatras, Jai Matadi, a type of religiously around mother worship, more popular in north India, visit to Hindu pilgrimage sites like Vaishno Devi and Thirupati, started assuming an importance not seen in the first three decades since India’s Independence. The response to the Mandal Commission was most certainly aimed at showing the lower castes/classes their place in society. Hindutva primarily is a club of the moneyed and upper – caste people who use the opium of religion to draw the unemployed and the deprived into their fold. The social issues that matter are forgotten while employee/mosque came to the fore, and in the way of social progress, which is the bace of dalits’ liberation, which is thus halted.

While grappling with the issues pertaining to religious fascism, I did realize that primarily the exponents of Hindutva wanted to ensure the status quo of social relations, rather than attack the minorities. They want the dalits, adivasis and laboring classes to remain subjugated. The idea is to restore the traditional structural hierarchy of caste and gender. I realized that the caste issues which failed to get resolved, persisted in modified forms. Most of the chapters of this book were written as response to the onslaught of Hindutva ideologues., their subtle ways of glorifying and retaining the caste equations under more attractive labels. Hindutva ideologies have been multifarious in their approach. Sometimes they are blatant and assertive, sometimes subtle and persuasive, changing their stance according to political climate. Their political agenda remains the same irrespective of the ruling government. Many of their assertions have changed according with the change government ruling at the center. The electoral politics in a way has forced the Hindutva/RSS formation and more so the BJP to talk in the language of which apparently talks about development and issue of poor. It also does take up few issues related to price rise also. But at core it still revels in taking up identity issues . The one’s like Tipu Sultan’s legacy, Baba Budan Giri in Karnatakas, Bhojshala Maula Masjid in MP and one’s related to  Vande Matram, terrorism all over. Terrorism is a good arsenal in the BJP arsenal lately. The myth that all terrorists are Muslims had broadly been percolated with the result that it is enough to say that we want to deal with terrorists firmly and that may act as an intimidating signal to minorities and a focus of consolidation for sections of Hindus.

The book - Dalits and social Justice – is sequel to our earlier effort, Communal Politics-A Illustrated Primer, and a similar wavelength. It is meant to introduce the reader to all the aspects of social justice in as simple a way as possible. Also we understand that the Indian democracy cannot be protected without the dailits, workers, woman and adivasis coming together to fight for economic, social and gender justice.

Meena Kandasamy, Milind Bhavar, Dilip Sieon, Sudhanva Deshpande, Pradeep Deshpande and Satyakam Hoshi have helped me immensily in putting this book together. I owe a debt of gratitude to KP Sasi, some of whose illustrations I have used in this book, also Kali Sengupta and Arun Inamdar did some illustrations, especially for this book.

From the preface of the book, Dalits and Social Justice, written by Dr. Ram Puniyani. He was teaching in IIT Mumbai till 2004, when he took voluntary retirement. Is associated with various secular initiatives and has been part of various investigation reports on violation of human rights of minorities. Has been conducting workshop in different parts of the country on the themes related to, threats to democracy; the agenda of communal politics; myths about minorities and politics of terror. Contributes a fortnightly article in e bulletin, Issues in Secular Politics, has written several books. In recipient of Maharashtra Foundation, Association for Communal Harmony and Fr, Machio Memorial Humanitarian awards.

Can be contacted at ; ram.puniyani@gmail.com, web:pluralindia.com

The book is published by Mythri Books thiruvanamthapuram. E-mail: mythribooks@gmail.com

Armstrong Williams: Giving Back to the Industry He Loves

(NewsUSA) – There’s something to be said for the media gurus who immerse themselves in the whole industry. Multi-media mogul Armstrong Williams began as a South Carolina high schooler with an aptitude for public speaking and wound up hosting a daily radio show and nationally syndicated TV program, “The Right Side With Armstrong Williams.”
The 51-year-old entrepreneur has never shown signs of slowing down. His early PR work turned into a full-fledged devotion to broadcasting, and now he’s a regular conservative columnist for publications like Newsmax and the Washington Times.
Williams is also frequently invited as a guest commentator on networks such as MSNBC, Washington Watch, C-SPAN, Sky news and Joy Behar’s “Say Anything.”

The Washington Post describes the radio host as “one of the most recognized conservative voices in America.” He’s also a provocative voice who doesn’t believe in partisan politics and isn’t afraid to challenge anyone, be they representatives or their constituents.
“Although my fundamental values haven’t changed, my perspective has broadened. Above all, I do not delve into partisan politics,” says Williams, who’s always willing to take on legislators.
Williams is all too familiar with the political landscape in Washington, noting that “public policy is inherently grey,” but his expertise exceeds the realm of politics.
Now that Williams has hosted television and radio programs, including his daily 6-7pm EST Sirius 128 Live broadcast, and solidified himself as an assertive political analyst, he’s branched out to running entire stations.
Williams has two decades of experience producing public affairs and entertainment programming, but with the help of Sinclair Broadcast Group, his company Howard Stirk Holdings, LLC now owns two full-powered broadcast stations, NBC 25 WEYI, Flint, Mich. and CW WWMB 25, Myrtle Beach, S.C.
Williams’ venture emerged from a larger deal in which Sinclair acquired the assets of 18 other TV stations — further cementing Sinclair as America’s largest independent owner of broadcast TV. Williams’ longstanding professional history with Sinclair shows he’s already versed in managing programming, advertising and producing prime-time specials.
“[The] announcement fulfills a lifelong dream to own and operate broadcast facilities and give back to an industry that I love,” Williams says. “Many in the industry talk about diversity and expanding opportunity, but here the Sinclair Broadcast Group is putting words into action.”
Learn more at www.rightsidenews.com.

Inscriptions of Asoka – D C Sircar

Gauthama the Buddha and Maurya emperor Asoka are two of the greatest sons of India and the world, and their lives and achievements stand among India’s best contributions to human civilization.

The present English translation of the Inscription of Asoka, one of the most sincere followers of the Buddha, was undertaken at the request of the Budda Jayanthi Working committee formed by the Government of India in connection with the celebration of the 2500^th anniversary of the Lords Maha-Parinirvana. The objective is to carry the message of Asoka’s edict of the public. Although the translation closely follows the test of the epigraphic records, it has been made slightly free so that it would be easily intelligible to the general reader. A sincere attempt has been made to present to the author’s meaning without slavishly adhering to mere expression. It was felt that a strictly literal translation might render the message of Asoka difficult to understand at last for the class of readers for which the book is intended. The same feeling also underlines the use of the Sanskrit forms of proper names, etc, in the translation of inscription, which are couched in Prakrit.

The work has not been burdened with citation of references to authorities in support of any of the points raised, and difference of opinion among scholars on the interpretation of certain difficult words and a passage occurring in the inscription has been indicated only in a few cases. But a small bibliography has been appended to the monograph with a view to helping the more inquisitive among the readers to pursue the study of the subject.

The historical background of Asoka’s career and records has been concisely set forth in a short introduction. The readers are expected to find in the answers to some of the queries that may occur to them while going through the translation of the inscriptions. The classification of the epigraphs in this work has also been explained in it. An annotated list of the personal and geographical names occurring in the records as well as Sanskrit expressions retained in the translation has been supplied in an Appendix for ready reference.

When an edict is found in different versions, generally one of the most well-preserved texts has been selected for translation and its find spot has been indicated in all cases. Only in a few cases, the texts of some other versions have been additionally translated either in whole or in part. This is indented to draw the readers’ attention to important variations in the different texts of an edict. A few records included in the monograph fall outside the category of edicts.

One of the passages in which Asoka explains the reason underlying the incision of his edicts on rock and pillars of stone reads as follows in translation:

“This records relating to Dharma has been caused to be written by me on stone for the following purpose, viz., that people may act according to it and that it may endure for a long time. And he who will act thus will do what is meritorious” – Pillar Edict II.

The book has been carefully revised in the light of recent discoveries, and the present edition is expected to be useful to the readers like its predecessors.

Courtesy: From preface of the book “Inscriptions of Asoka” written by D C Sircar, published by Publication Division, India.

“Storm Warning” Poised To Find New Audience

NewsUSA) – Billy Graham, an iconic spiritual advisor who has preached to more people around the world than any other religious leader in history, sees warning signs in current events.

“Depression today not only describes the hard economic state of affairs sweeping our world but the human state of mind,” writes Graham. “I see this unfolding phenomenon as one of the many storm clouds hovering over a lost and dying world.”

To help people weather today’s economic and cultural climate, Graham has completely revised his book “Storm Warning” which was originally written and published in 1992, in response to the fall of Communism and the Gulf War.

“Trouble brewing in the Middle East especially heightened interest in what the Bible had to say about the end days,” Graham writes. “People began to wonder if there might really be something to the ancient prophecies spoken by God’s prophets, and confirmed by His Son, the Lord Jesus Christ.”

This new edition of “Storm Warning” offers Graham’s perspective on the post-9/11 world. “We felt that in light of recent developments since 9/11 it might be helpful to reprint the book, bringing it up to date since the turn of the century,” writes Graham’s son, Franklin, in the book’s foreword.

The book looks at current events and how they relate to Biblical prophecy, especially a small part of the book of Revelations. “Scripture speaks of earthquakes, wars, and rumors of wars, and warns us with urgency to prepare for the storms to come,” writes Graham.

God may bring storms, Graham posits, but He also offers shelter. “Just as a laser pen helps focus attention on vital aspects of a business presentation, in this book, I hope to use God’s Word -; His laser beam — to shed light on His revealed plan to save the human race from the explosive clouds rumbling through our world.”

For more information, visit www.thomasnelson.com.

Buddhist shrines in India

Gautama Buddha has left his footprints on the soil of India and his mark on the soul of mankind. In the course of the growth of his religion, his human teacher eclipsed even the heavenly gods and the places consecrated by his presence were held in great veneration. Before he entered Nirvana the Buddha himself spoke of the four places which a pious believer ought to visit with feelings of faith and reverence : the Lumbinivana where the Tathagata was born. Gaya (Bodh-Gaya) where he reached perfect Enlightenment, the Deer Park at Isipatana (Saranath) where for the first time he proclaimed the law, and Kusinagara where he reached the unconditional state of Mahaparinirvana. He dilated on the merits of pilgrimage to these places and declared that "they who shall die on such pilgrimages shall be reborn, after death, in the happy realm of heaven".

The other four places of pilgrimage which, with the above four, make up the atthamahathanani (ashtamahasthanani), or eight sacred places, were the scenes of four of the principal miracles that the Blessed One was said to have performed. Though not particularly cited in the early Buddhist texts as places of special veneration, these sites also grew in a sanctity on account of the Master's connection with them. One of these places is Sravasti, the capital of Kosala, where the Buddha, according to legend, gave a display of miraculous powers to confound Purana Kasyapa, the leader of the Tirthika sect. After this miracle the Buddha, in accordance with the custom of the previous Buddhas, ascended to the Heaven of the Thirty-three Gods;preached the Abhidhamma to his deceased mother and descended to the earth at Sankasya, by a triple ladder constructed by Indra's architect. Rajagriha, the capital of Magadha, was the scene of the third miracle in which the Buddha tamed the infuriated elephant, Nalagiri, let lose by his jealous cousin, Devadata, to encompass his death. The fourth miracle happened at Vaisali, where in a mango-grove a number of monkeys offered the Buddha a bowl of honey. These and other events in his life were favourite subject of representation in early Buddhist art and the eight conventional events, as enumerated above, formed stereotyped stelae composition in sculptures beginning with the Gupta period. In early year manuscript paintings of eastern India and Nepal such scenes have been very frequently represented and some of these illustrate the finest tradition of painting of those days.

Those holy places, because of their association with the history of the venerable religion, were great centres of attraction for the pious believers and pilgrimage to them was religiously performed. Asoka call such a pilgrimage dhammayata (dharmmayathra), or tours of pity. Besides the above, many other places rose into prominance in the course of the development of Buddhism - the site of important stupas, monasteries, etc - and they also claimed the devotion of the followers of the faith. All such a place were held sacred with great veneration, maintained with care and adorned with religious establishments of various kinds. In their flourishing days, their splendour and magnificence, no less than their sanctity, attracted visitors from everywhere. With the disappearance of Buddhism from India, such places, however, were gradually neglected and ultimately fell into disrepair and ruins; many were completely forgotten. With the recent advance in Indian archaeology it has been possible to resuscitate them from their long oblivion.

Courtesy; Publication Division, India.

Paranar: the Great Dalit Poet of the Sangha Period.

Paranar the Great Dalit Poet, who lived in Sangha Period, and was the poet laureate of the King Velkezhu Kuttuvan.who the son of the King Neduncheralathan, and the name of their clan was 'Kuttuvan'. King Nannan, who ruled Ezhimala, his son Uthiyan, Perumpekan, who ruled Nallor,and Eyinan who was a lord among Shepherd's clan, all were contemporary of Poet Paranar, the historical period of South India is known as Sangha Period, it has a grateful literary works called 'Sangha Sahithyasa'. These literature gives many valuable accounts of poets like Paranar among others.

One of the great work of Sangha Shithya, called 'Purananooru', in which Avvayar, another  singer poet and sister of the Great Thiruvalluvar, the creator of "Thirukkural", mentioned about Paranar. Udiyancheral, the first ruler of Sangha Period, his wife Nellini, was the daughter of Veliyan, one of the Shepherd's clan. North Malabar and Kasaragod district of Kerala were the part of their Kingdom. Nellini's brother Eyinan, also called 'Athikan' was famous for his kindness to others. Paranar mentioned Eyinan in many of his singsongs.  "One who praise Eyilan in his courtyard, who he would prized with elephants", was sung by Paranar. At that period there was a cruel fighter in Ezhimala kingdom, called Nannan. He fought with Uthiyancheral, the Chera King and occupied some part of the Chera kingdom. Eyinan lead army against Nannan, to help his sister and brother-in-law, but died in war. The tragic deth of Eyinar is also mentions in Paranar's singsongs. Nannan was a cruel ruler at their period. His penalties were more cruel  even small crimes too. He defeated many of neighbouring kings, at last killed by Narmudicheral, the son of Nedumcheralathan, in a port city of Vakaperumthurai.

Some of songs shows that Paranar was a depender in the court of the king Nallor Pekan, in a short period. Nalloor, the place was included in Kerala, but none could't know about where the  place was situated. Pranar remembering Peka as the 'goodness of rain' in Purananooru. Even he could't show kindness to his subjects, no unawareness in warfare. Paranar wrote many of songs to praise to Pekan.

Once king Nedumcheralathan fought with Peruviralkkilli, both were died in that war. At the battle field there was Paranar too. The son of Nedumcheralathan was Chemkuttuvan. Once Chemkuttuvan threw the spear and stopped the sea. After that he known as "Chemkuttuvan".(One who won the sea in battle) He was a skilful warrior, so historians realized this skill and it is caused to break the legendary story made around him.  But in all the song, Paranar mentioned Chemkuttuvan only as "Kuttuvan". Scholars said that another "Chenkuttuvan" in Chilappathikaram, written many centuries later to Paranar, but he is different from this "Kuttuvan". Paranar gives a great  atmospheric  account on that period, and beauties among Sangha's. The whole songs sung by Paranar is praising of Kings and geographical status, because, when  threre were no slavery and difficulties of Aryans invasion in their Sangha Period.

Poet Paranar came from the clan of 'Panar' , those who were the Singers and Poets in the Sangha Period. Now the clan Panar, became Dalits, one of the untouchable community in Kerala.The Basic Data Collection Report of Kerala State Government 2013 says that "The traditional occupation of Panan community differs from region to region. In Travancore they are tailors and associated with local 'Bhagavathy' temples. In Malabar area they are umbrella makers with palm leaves, messengers and sorcerers. In Plakkad they act as barbers of Ezhava community.The population is 38511 including 18733 males and 19778 females, registering sex ratio as 1000:1056. About 1.62 percent of the Scheduled Caste are Panan community.

*The image in the post is related to Sangha Period, not to Paranar, taken from internet.

Rudy: Autobiography Reveals Real Story Behind the Legend

We all know the story of Rudy, the undersized legend whose fierce desire to play football for Notre Dame made him one of the school’s most famous graduates in history. Rudy has the kind of tenacity you can’t help but admire. That’s the thing about underdogs, they never give up.

Now that the 1993 movie “Rudy” from Tristar Productions has been immortalized on the shelf as a beloved classic, Daniel “Rudy” Ruettiger shares the real, no-holds-barred, story in his autobiography “Rudy: My Story.”

If you think you know the man who sacked the quarterback in the last 27 seconds of the game as fans chanted his name, you likely only know the Hollywood sports icon. But the book shows the story behind the man — Ruettiger’s childhood and his motivations, his failures and successes.

He was the oldest son of an oil refinery worker in a strapped family of 14 children. It wasn’t the kind of childhood that encouraged ambitious goals, but Rudy’s dreams rose out of his modest home on the outskirts of Chicago. Those dreams took him from the clutches of despair to the glory of being a Notre Dame walk-on. He was carried off the football field on the shoulders of his teammates. But it wasn’t all easy living from there.

Although Ruettiger is an inspirational hero who showed us how pure integrity and perseverance always triumph, his autobiography goes behind the scenes to reveal a regular guy. Ruettiger now uses the mistakes he made and the lessons he learned to motivate audiences across the country as an inspirational speaker.

As one of the most popular speakers in the U.S., Ruettiger reminds us how humble fame is born out of dire conditions. Fans and Midwest locals know that talk of Notre Dame means talk of the legendary Rudy — one of the most illustrious universities in America still celebrates an average Joe from Joliet, Ill.

But anyone who reads “Rudy” the book will learn more than that. They’ll learn of a little boy’s growing love for the Fighting Irish as he watched them at night on TV.

“Growing up in the Midwest, you start hearing about this place called Notre Dame before you can talk. It’s a Catholic thing. You weren’t even sure what college really meant, but the idea of it, the myth of it, the legend loomed large: If you were Catholic, you automatically had this dream of Notre Dame planted in your head. And if you went to Notre Dame, you were somebody.”

Learn more at www.thomasnelson.com.

Buddha for the young- Dr. Sabyasachi Bhattacharya.

To begin with, one ask question. What is relevant today in the life of Buddha who died more than 2,500 years ago? It is likely that Buddha himself would have said that each of us should judge for ourselves the answer to that Question. The opportunity to know about him, so as to make that judgement, has to be offered. It has to be offered particularly to the young. That is why this book.

This is not a book about Buddhism. It is about Buddha. To the extent his life was his message the book touches upon his teaching as well. The main aim has been to take look at Buddha in the light of what he said about himself. People like to think Of Buddha in certain ways. How much of that is true to facts? It is the business of the historians to tell us what we find in the past and how it matches with what people think had happened. In the last few decades historians have changed many of our ideas about Buddha and his times. There has taken place another kind of change as well. A fast changing world bring about changes in our ideas about the past and what its means. Thus new meanings may take the place of old ones. What Buddha said and did may appear to us, specially to the young, in a new light.

There are many stories and legends about Buddha which have not been retold here. These stories were accepted as true ones by those who were devoted to Buddha. Now, there is a kind of truth that you find in a poem, and there is another kind of truth which you expect to find in documents, newspapers, accounts from witnesses, and so forth. The true of the first kind is often at the core of some of the beautiful stories and legends. But it is difficult to find out which of them are true in the same way as an authentic document tell us things which happened at a known time and were recorded by known witnesses. Since in in this book we shall try to rely upon what Buddha himself said, many of these legends do not find a place in this book.

Why have we chosen to rely mainly on Buddha's own sayings, excluding many other possible sources of information? We shall try to get the story of Buddha as far as possible in his own words, because of a single reason. What he said was treasured, remembered, repeated by disciples, and later written down also. It is true that these were written down many, many ears later and that, as time passed, legends and stories were added on. But it is very probable that an effort was made to preserve accurately the words of Buddha, as they were remembered by his listeners, out of reverence for the Master. For this reason we deepened on what Buddha himself said about his own life.

In order to put up his message to the people, Buddha used the language of the common people in North-Eastern India in his times, the language called Magadhi and later Pali. The Buddhist texts were also written later in that language. We shall use the earliest of these texts for they are more likely to be closer to the original form known in Buddha's times. These Pali texts are available in English Translation. These translations have been used here and those who develop an interest may go further into the texts mentioned at the end of the book.Unfortunately, many of the English translations are in a rather stilted language, perhaps because translators wanted to give it a spiritual flavour. But there is no reason why Buddha should be maid to speak in the style of the English Bible of King James' period. Today there is even less reason, since that version has been now modernised in recent editions. The same simplification is needed for Buddha's saying in translations.

In this book the names of people and places are given both in Sanskrit, the language of the learned in those days in many parts of India, and in Pali (the Pali version within brackets). The names are spelt here the way these are commonly spelt in India, without the special symbols which experts use to show how names should be pronounced. Those interested in pronunciations may look up the page on it at the end of the book. Likewise, the book from which the saying of Buddha have been taken are listed at the end of this book.

Dr. Sabyasachi Bhattacharya, formerly Vice-Chancellor of Visva Bharathi University, Santiniketan, now teaches History at Jawarharlal University, New Delhi. The paragraph is taken from the preface of his book "Buddha for the Young", published by National Book Trust of India in the year 1996. Price Rs.25.

Audio-book Service Helps Blind Vets Recover Independence

In December 1967, a young soldier lay in a hospital bed after sustaining severe eye injuries from a land mine in Vietnam. Tom Miller, now executive director of the Blinded Veterans Association (BVA) in Washington, D.C., was blind, and his mind raced over all of the things he’d never be able to enjoy again. “I’ve spent the past 44-plus years erasing that list, or finding new things I can do.”

Miller says he owes many thanks to thetalking-book program of the National Library Service for the Blind and Physically Handicapped (NLS), part of the Library of Congress.

“The program is a godsend,” he says.

Veterans—and any U.S. resident or citizen living abroad—are eligible to become NLS readers if they are blind, have low vision or have an illness or disability that prevents them from handling a book or printed material.

According to a 2011 report by the National Alliance for Eye and Vision Research, 16 percent of the wounded soldiers evacuated from Iraq and Afghanistan battle zones have suffered eye injuries—the highest rate of eye injuries since the Civil War. In response—and in support—NLS works with BVA rehabilitation staff, military hospitals and rehabilitation centers to offer digital talking-book players to eligible members of the military. The digital players are designed for easy use by those who can no longer read or handle printed materials. NLS director Karen Keninger says the hospital program is the most effective way to guarantee that blinded and disabled veterans who need access to books will have it.

Audiobooks and players are delivered to NLS readers by mail at no charge through more than 100 cooperating state and local libraries. NLS readers have access to bestsellers, biographies, self-help books, magazines and more.  Plus, those with access to the Internet can download audiobooks and magazines using the Braille and Audio Reading Download (BARD), the NLS online delivery system.

NLS’s convenient system allows Miller to devour 60 to 75 titles a month. Miller recalls how much he enjoyed the first NLS talking book he read: “In Cold Blood” by Truman Capote. In rehab, he ran back and forth to his room between classes to finish the book.

People who lose their sight may think their life is over, but it’s not, Miller says. The talking books and magazines that NLS provides are one way blind and visually impaired individuals can stay engaged with the world. “You have access to so many different titles, and you’re only a phone call away from cooperative libraries,” he says. “It reopens an aspect of your life you thought was lost forever.”

Learn more or sign up for the talking-book program at www.loc.gov/nls or call 1-888-NLS-READ.

Dogsled Racer Blazes Trail for Visually Impaired Readers and Cyclists

Rachael Scdoris, a 28-year-old outdoors enthusiast, has been a competitive dogsled racer for well over a decade. Thanks to the National Library Service for the Blind and Physically Handicapped (NLS), a division of the Library of Congress, she’s been an avid reader for the past year.

Scdoris was born and raised in the wilderness of Bend, Ore., where she traversed mountains and deserts on the back of a sled with her father, who spent 36 years as a musher—a trail his stubborn daughter was determined to follow no matter what. Scdoris was born with a rare vision disorder called congenital achromatopsia, robbing her of colors, distinct shapes and many layers of depth. But her flat, fuzzy world was more of a challenge for others and their misconceptions than for her.

To the legally blind musher, a disability is a mere state of mind. “What it really boils down to is people saying ‘Well, if I were visually impaired, I couldn’t do it, so clearly you can’t.’”

The 2003 decision to allow the teenage Scdoris to enter the Super Bowl of dogsled racing, the Iditarod, was “a major controversy.” She competed in the Iditarod three times after that—through blizzards and frost bite—before the word “gimmick” was finally laid to rest. Now, as a fully established racer, Scdoris is waiting on major sponsorships before undertaking the Alaskan legend again.

In the meantime, Scdoris juggles a variety of balls—including training for her newest competitive interest, tandem cycling, giving commercial sled-dog tours and caring for more than one hundred huskies. That’s a kennel the size of a football field.

In 2012, Scdoris was also a guest speaker at the national conference of libraries that partner with NLS to provide extensive reading materials in audio and braille to people with visual or physical disabilities. She first started receiving books through NLS programs as a child but didn’t use the service again until last year.

“They told me about all this cool technology they’re using to make it easier for their patrons, and I really wanted to take advantage of that again,” said Scdoris, who favors authors like Paulo Coelho and Christopher Moore. “What takes most people 20 minutes to read would take me an hour or more. To have the book on audio and be able to listen to it faster than most people could read it—that was a nice thing.”

But, even when the self-proclaimed bleeding-heart liberal is enjoying political reads, her furry teammates aren’t far from her mind, “They’re amazing. The definition of teamwork is many individuals working toward a common goal. They’re all individuals but they become such a unit when it’s important. I’m kind of the leader, caretaker of that. I’ve been doing this my entire life, and I’ve tried to explain it my entire life, and I really can’t. It’s a feeling unlike any other.”

If you or a loved one are blind, have low vision or can’t hold a book due to a disability or illness, the NLS talking-book program will help you keep reading for free. To learn more, visitwww.loc.gov/nls or call 1-888-NLS-READ.