DALIT
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(Redirected from Dalits)
In the Indian caste system, a 'Dalit', often called an 'untouchable', or an 'outcaste', is a person who according to traditional Hindu belief does not have any "varnas". ''Varna'' refers to the Hindu belief that most humans were supposedly created from different parts of the body of the divinity Purusha. The part from which a varna was supposedly created defines a person's social status with regards to issues such as who they can marry and which professions they could hold.[1] Dalits fall outside the varnas system and have historically been prevented from doing any but the most menial jobs. (However, a distinction must be made between lower-caste people and Pariahs.) Included are leather-workers (called ''chamar''), poor farmers and landless laborers, night soil sown communities, to the point that even their shadows were avoided by the upper castes. Discrimination against Dalits still exists in rural areas in the private sphere, in ritual matters such as access to eating places and water sources. It has largely disappeared, however, in urban areas and in the public sphere, in rights of movement and access to schoolsMendelsohn, Oliver & Vicziany, Maria, "The Untouchables,Subordination, Poverty and the State in Modern India", Cambridge University Press, 1998. The earliest rejection of discrimination, at least in spiritual matters, was made as far back as the Bhagavada Gita, which says even they (along with women and despicable foreigners) are not barred from enlightenment.
Dalit is not a caste name. Dalit is the latest and currently most politically correct of many terms used for the former "Untouchables" of India. Offensive terms used mostly in the past include ''chura, bhangi, neech, kanjjar,'' and ''mirasi''. Whereas the terms ''chura'' and ''bhangi'' are profession-based terms for scavengers, they can serve as general terms for the so-called low-born; others are actual names of the caste. 'Harijan' was a paradoxical term for ''untouchable'', coined by Mohandas Gandhi, which means 'Children of God' — Hari is another name for the god Vishnu. It is now considered patronizing. Neo-Buddhist Dalits try to make 'Harijan' appear as a disgrace to all Dalits as it comes from a Hindu name. This term had already been used, in a different form, by the medieval philosopher Ramanuja who uplifted many backward caste peoples: as 'Thirukulattar', or 'People of Holy Clan'. (He was probably the first to allow the untouchables into temples, albeit for limited periods).
The word 'Dalit(a)' comes from the Indo-Aryan root ''dal'', and means 'held under check', 'suppressed', or 'crushed', or, in a looser sense, 'oppressed'. Maharashtrian Dalit Activist and poet Namdeo Dhasal made it a symbol of pride to fight against social injustice. He said:
It is possible that Dr. Ambedkar borrowed this term from Swami Vivekananda from his quote, "''Deena-Dalita-Dukhi Devo Bhava!''" ("''Service to the weak, the down- trodden and the suffering masses itself is the worship of God''")[2]
Dr. B. R. Ambedkar, a Dalit, and one of the leaders of the Indian independence movement, is considered the chief architect of the Indian Constitution, in which Article 17 abolishes untouchability. Ever since, under the aegis of the Constitution of India, a 'Reservation System' (privilege in education and other services given only to the Dalits) has been implemented for the benefit of the 'Dalits' which is a step towards affirmative action.
The terms scheduled castes/scheduled tribes (SC/ST) and non-caste tribes are also used in the Indian legal system to refer to this social group in India.'
In the context of traditional Hindu society, Dalit status has often been historically associated with occupations regarded as ritually impure, such as any occupation involving killing, handling of animal cadavers or night soil (human feces). One million Dalits work as manual scavengers, cleaning latrines and sewers by hand and clearing away dead animals.[3]
Engaging in these activities was considered to be polluting to the individual who performed them, and this pollution was considered to be 'contagious'. As a result, Dalits were commonly banned and segregated from full participation in Hindu social life (they could not enter the premises of a temple), while elaborate precautions were sometimes observed to prevent incidental contact between Dalits and other Hindus.[4]
An estimated 40 million people in India, most of them Dalits, are bonded workers, many working in slave-like conditions to pay off debts that were incurred generations ago.[5] The majority of Dalits live in segregation and experience violence, murder, rape and atrocities to the scale of 110,000 registered cases a year according to 2005 statistics.[6] No one believes these numbers are anywhere close to the reality of crimes committed against Dalits. Most crimes go unreported, and few registered cases ever get to trial.[7]
Historically, there may not have been clear demarcation between Dalit castes and the Shudra castes. Dalits are not a single identifiable race or caste. Instead, like the rest of the Hindu society, they are divided into various subcastes known as 'jÄtis.
One study found some association between caste status and Y-chromosomal genetic markers seeming to indicate a more European lineage of the higher castes.[8]. However, there have been other studies done to indicate no racial and genetic differences between upper and lower castes.Many sociologists, anthropologists and historians have rejected the racial origins and racial emphasis of caste and consider the idea to be one that has political undertones. Sociologist, Andre Béteille, who writes that treating caste as a form of racism is "politically mischievous" and worse, "scientifically nonsense" since there is no discernible difference in the racial characteristics between Brahmins and Scheduled Castes such as the jatav. He writes that "Every social group cannot be regarded as a race simply because we want to protect it against prejudice and discrimination".[5]
Dalit diversity may be due to newly outcast individuals or communities over the years. It is noteworthy that regional tribes that are considered Dalits are sometimes seen by Indians as ethnically distinct. In both northern and southern India it is different. For example, in North India, in places such as Rajasthan they are usually lighter because Rajstahan was invaded several times by light-skinned tribes. In addition they also have different color of eyes and sometimes hair.
Many Dalits who have converted to other religions in the past few centuries continue to retain their Dalit heritage. In the 1991 census, Dalits numbered just over 130 million and constituted more than 16% of India's population,.
Discrimination against Dalits is not limited to the Hindu community. This situation is exacerbated by the fact that non-Hindu Dalit groups have traditionally not been recognized as Scheduled Castes under hiring quota laws. The Dalit Muslims or "Arzal", as well as Dalit Christians form an integral part of the caste system in South Asia among Muslims and Christians. Many Dalit Muslims are discriminated against by the upper-caste "Ashraf" Muslims, and Dalit Christians discriminated against by upper caste Christian priests and Nuns.
Dalits and similar groups are also found in Nepal, Pakistan and Bangladesh.
Some Dalits have successfully integrated into urban Indian society, where caste origins are less obvious and less important in public life. In rural India, caste origins are more readily apparent and Dalits remain excluded from local religious life, though this exclusion in its severity is in fact fast diminishing due to changing social norms of acceptable behavior.
Dalits and similar groups are also found in Nepal, Pakistan and Bangladesh. In addition, the Burakumin of Japan are also compared to Dalits, as are the Baekjeong of Korea.[9]
The large majority of the Dalits are Hindus, although some in Maharashtra have converted to Neo-Buddhism. In Pakistan, a predominantly Muslim nation, more than 60% of the 1.4 million Hindu minority are Dalits.[10].
Traditionally, Dalits were not allowed to let their shadows fall upon a non-Dalit caste member and they were required to sweep the ground where they walk to remove the 'contamination' of their footfalls. Dalits were forbidden to worship in temples or draw water from the same wells as caste Hindus, and they usually lived in segregated neighborhoods outside the main village. However, there have been cases of upper caste Hindus warming to the Dalits and Hindu priests, demoted to outcaste ranks, who continued practising the religion. An example of the latter was Dnyaneshwar, who was excommunicated into Dalit status from society in the 13th century, but continued to compose the Dnyaneshwari, a Dharmic commentary on the Bhagwad Gita. Other excommunicated Brahmins, such as Eknath, fought for the rights of untouchables during the Bhakti period. Historical examples of Dalit priests include Chokhamela in the 14th Century, who was India's first recorded Dalit poet, Raidas, born into Dalit cobblers, and others. The 15th century saint Ramananda also accepted all castes, including untouchables, into his fold. Most of these saints subscribed to the Bhakti movements in Hinduism during the medieval period that rejected casteism. Nandanar, a low-caste Hindu cleric, also rejected casteism and accepted Dalits[11].
Due to their isolation from the rest of Hindu society,many Dalits continue to debate whether they are 'Hindu' or 'non-Hindu'. Traditionally, Hindu Dalits or Harijans have been barred from many activities that were seen as central to Vedic religion and Hindu practices of orthodox sects. Among Hindus each community has followed its own variation of Hinduism. The wide variety of practices and beliefs observed in Hinduism makes any clear assessment difficult.
Some of the movements in Hinduism have welcomed Dalits into their fold, the earliest being the Bhakti movements of the medieval period. Early Dalit politics involved many Hindu reform movements which arose primarily as a reaction to the advent of Christian Missionaries in India and their attempts to mass-convert Dalits to Christianity under the allure of escaping the caste system (however, the Caste system among Indian Christians remained in full force even after conversions).
In the 19th Century, the Brahmo Samaj under Ram Mohan Roy, actively campaigned against untouchability. The Arya Samaj founded by Swami Dayanand also renounced discrimination against Dalits.Sri Ramakrishna Paramahamsa founded the Ramakrishna Mission that participated in the emancipation of Dalits. Upper caste Hindus, such as Mannathu Padmanabhan also participated in movements to abolish Untouchability against Dalits, opening his family temple for Dalits to worship.While there always have been places for Dalits to worship, the first "upper-caste" temple to openly welcome Dalits into their fold was the Laxminarayan Temple in Wardha in the year 1928 (the move was spearheaded by reformer Jamnalal Bajaj). Also, the Satnami movement was founded by Guru Ghasidas a Dalit himself. Other reformers, such as Jyotirao Phule also worked for the emancipation of Dalits. Ayyankali was a prominent figure in the Dalit emancipation struggle in Kerala in the early 20th century. Another example of Dalit emancipation was the Temple Entry Proclamation issued by the last Maharaja of Travancore in the Indian state of Kerala in the year 1936. The Maharaja proclaimed that "outcastes should not be denied the consolations and the solace of the Hindu faith". Even today, the Sri Padmanabhaswamy temple that first welcomed Dalits in the state of Kerala is revered by the Dalit Hindu community. The 1930s saw key struggles between Mohandas Gandhi and B.R. Ambedkar, most notably over whether Dalits would have separate electorates or joint electorates with reserved seats. The Indian National Congress was the only national organisation with a large Dalit following, but Gandhi failed to gain their commitment. Gandhi however, continued to spread his cause for uplifting the Dalits and began the Harijan Yatra. Similar padyatras borrowing from Gandhi's example were established to uplift the Harijans including Vishwesha Tirtha Swamiji's Padayatras in Bangalore. The Pradeshika Harijan Sevak Sangha was Gandhi's organization aimed at working on uplifting the backward-castes.[12] Ambedkar, a Dalit himself, developed a deeper analysis of Untouchability, but lacked a workable political strategy: his conversion to Buddhism in 1956, along with millions of followers, highlighted the failure of his political endeavoursMendelsohn, Oliver & Vicziany, Maria, "The Untouchables, Subordination, Poverty and the State in Modern India", Cambridge University Press, 1998. India's first Prime Minister, Jawaharlal Nehru, based on his own relationship with Dalit reformer Ambedkar, also spread information about the dire need to eradicate untouchability for the benefit of the Dalit community.
In more contemporary times, India has had an elected Dalit president, K. R. Narayanan, who has stated that he was well-treated in his community of largely upper-caste Hindus[13] (24 July 2002). Another popular Harijan includes Babaji Palwankar Baloo, who joined the Hindu Mahasabha and was both a politician and a cricketer. He was an independence fighter. In addition, other Hindu groups have reached out to the Dalit community in an effort to reconcile with them, with productive results. On August 2006, Dalit activist Namdeo Dhasal engaged in dialogue with the Rashtriya Swayamsevak Sangh in an attempt to "bury the hatchet".
Also, the "Pandaram" are an order of Dalit Hindu priests (a task traditionally reserved for the Brahmins) based largely in Nepal and parts of South India[14]. These Pandaram priests maintain the same tradition as the Brahmin priests, including using Sanskrit for the rituals (a language traditionally reserved for the Brahmins). They perform religious ceremonies from weddings to death rituals. They are not generally as well trained as the Brahmin priests, but are highly respected within their community and are addressed reverentially[15]. Also, Hindu temples are increasingly more receptive to Dalit priests, such as Suryavanshi Das, the Dalit priest of a notable temple in Bihar[16].
Discrimination against Hindu Dalits is on a slow but steady decline. Many Hindu Dalits have achieved affluence in society, although vast millions still remain poor. Recent episodes of Caste-related violence in India have adversely affected the Dalit community. In urban India, discrimination against Dalits in the public sphere is largely disappeared, but rural Dalits are struggling to elevate themselves. Government organizations and NGO's work to emancipate them from discrimination, and many Hindu organizations have spoken in their favor[17].
Muslim society in India can also be separated into several caste-like groups. Descendants of indigenous lower-caste converts are discriminated against by "noble", or "ashraf", Muslims who can trace their descent to Arab, Iranian, or Central-Asian ancestors. There are several groups in India working to emancipate them from upper-caste Muslim discrimination [1][2]. The Dalit Muslims are referred to by the Ashraf and Ajlaf Muslims as ''Arzal'' or "ritually degraded".They were first recorded in the 1901 census as those “with whom no other Muhammadan would associate, and who are forbidden to enter the mosque or to use the public burial groundâ€.They are relegated to "menial" professions such as scavenging and carrying night soil[18][19]. Babasaheb Ambedkar, a renowned Dalit activist and the framer of the Constitution of India, wrote about the Dalit Muslims and was extremely critical of their mistreatment by upper-caste Muslims quoting that "Within these groups there are castes with social precedence of exactly the same nature as one finds among the Hindus" [20]
[21].
In Pakistan, there are estimated to be 6.8 million Mayazurs (bonded laborers) in Punjab and another 7.5 million in Sindh.[22] Although the Pakistani Supreme Court has ruled bonded labor unconstitutional and the National Assembly has passed laws prohibiting it, these laws remain largely unenforced due to the influence of large landlords. [23]. Furthermore, the AIBMM is striving to achieve the SC status for India's Dalit Muslims.
Dalits form a class among the Sikhs who stratify their society according to traditional casteism. Kanshi Ram himself was of Sikh background although converted because he found that Sikh society did not respect Dalits and so became a neo-Buddhist.
The most recent controversy was at village Talhan Gurudwara near Jalandhar where there was a dispute between Jatt Sikhs and Ravidasia Sikhs.
Jivan Singh, a friend of was a Dalit. Panj Pyars Chosen by Sri was from Dalit Background.
The Different Sikh Dalits are Ravidasia Sikh , Ramdasia Sikh , Mazhabi Sikh.
Although Sikhism does not recognize the Caste System, many families, especially the ones with immediate cultural ties to India, generally do not marry among different castes.
Most of the Dalit Sikhs especially Ravidasia Sikhs live in Doaba Region of Punjab. Still in Doaba villages there are separate Gurudwaras for Higher castes Jatts and lower caste Chamars.
Prominent Dalit Sikhs
1. Kanshi Ram - Former President of BSP
2. Charanjit Singh Atwal - Former Lok Sabha Speaker
There are sects such as the Ad-Dharmis who have now abandoned Sikh Temples and the 5 Ks. They are like the Ravidasis and regard Ravidas as their guru. They are also clean shaven as opposed to the mainstream orthodox Sikhs. Sant Ram was from this community and a member of the Arya Samak who tried to organize the Ad-Dharmis.
Just like the violence against Harijans (Hindu Dalits) and Arzals (Muslim Dalits), there has been violence against Sikh Dalits. Sikh Dalit woman molested, beaten up
Main articles: Caste system among Indian Christians
In the Indian state of Goa, mass conversions were conducted by Portuguese missionaries from the 16th century onwards. Despite Christian egalitarianism formerly Hindu converts often retained their caste prejudices. The continued maintenance of caste prejudices among Christians in Goa is attributed to the effectively involuntary nature of mass conversions, sometimes of entire villages. Without conscientious understanding of Christian belief existing social stratification was often left unaffected. Thus, the Dalits who converted to Christianity were still referred to as "Maharas" and "Chambars" (an apellation of the anti-Dalit ethnic slur "Chamaar"). Several ethnic groups who did not convert to Christianity and remained Hindus (such as Marathas) were nevertheless incorporated into the predominately Christian group "Chaddho"[24].
Attempts by Christian Missionaries to convert Dalits to Christianity continue.
The Constitution of India guarantees religious freedom and the right to choose one's religion. However, controversies related to mass-conversions have led to laws being passed against such events in some Indian states; some converts have subsequently returned to their original religious affiliations. [25][26][27]. Questions have been raised over both conversion and re-affiliation; it is speculated that some of the changes in affiliation might be the product of material incentives, or of intimidation.[28]
A 1992 study [3] of Catholics in Tamil Nadu found some Dalit Christians faced segregated churches, cemeteries, services and even processions. Despite Christian teachings these Dalit also faced economic and social hardships due to discrimination by upper-caste priests and nuns.
Main articles: Dalit Buddhist movement
In Maharashtra, Uttar Pradesh and a few other regions, Dalits have come under the influence of the neo-Buddhist movement initiated by Ambedkar. Some of them have come under the influence of the Neo-Buddhist and Christian Missionaries and have converted away from Hinduism into religions such as Christianity and Buddhism in what they have been told is an "attempt to eliminate the prejudice they face". Activists such as Udit Raj have claimed that such conversion will solve all discrimination problems faced by Dalits. Such claims have been criticised as "fragile at best" [29]. The conversion attempts have also been criticised by Hindu advocacy groups as "unhelpful"[30] as Casteism is a complex dynamic that extends across all religions in India.
However, several Dalits have understood the neo-Buddhist movement to only be a movement which criticises the Brahmins and does not accomplish anything for the upliftment of the Dalits. BJP Scheduled Caste Morcha president Bangaru Laxman (Organiser, 6-8-1995) accused Congress leader Sitaram Kesri, who had bracketed the Dalits with the minorities as "sufferers of Hindu oppression", of thereby showing “''disrespect to [Dalit] saints like Ravidas, Satyakam Jabali, Sadhna Kasai, Banka Mahar, Dhanna Chamar and others who protected Hindus against foreign onslaughts.''†(most of these were Ramanandi saints of the late Middle Ages) [31]
In urban areas and some villages the old concepts of a rigid caste system and untouchability usually no longer exist, though most Indians still voluntarily hold on to their caste origins, which is intended to reflect that their ancestors belonged to their castes with a sense of pride in the duties and responsibilities as required by the caste rules. In matrimonial matters, whether the wed couple is Dalit or non-Dalit, caste identity is a practical near-must, although this also is changing. Inter-caste couples may ignore the ignorance of caste prejudices due to an attraction on the basis of education, economic status, or, of course, love.
While the Indian Constitution has duly made special provisions for the social and economic uplift of the Dalits, comprising the so-called scheduled castes and tribes in order to enable them to achieve upward social mobility, these concessions are limited to only those Dalits who remain Hindu. There is a demand among the Dalits who have converted to other religions that the statutory benefits should be extended to them as well, to "overcome" and bring closure to historical injustices.
Another major politically charged issue with the rise of Hindutva's role in Indian politics is that of religious conversion. This political movement alleges that conversions of Dalits are due not to any social or theological motivation but to allurements like education and jobs. Critics argue that the inverse is true with laws banning conversion, and the limiting of social relief for these backward sections of Indian society being revoked for those who convert. Bangaru Laxman, a Dalit politician, was a prominent member of the Hindutva movement.
Another political issue is over the affirmative action measures taken by the government towards the uplift of the Dalits by implementation of quotas in government jobs and university admissions aimed at improving Dalit representation. About 8% of the seats in the National and State Parliaments are reserved for Scheduled Caste and Tribe candidates, a measure sought by B.R. Ambedkar and other Dalit activists in order to ensure that Dalits would obtain a proportionate political voice.
Anti-Dalit prejudices exist in fringe groups, such as extremist far-right militia Ranvir Sena, largely run by upper-caste landlords in backward areas of the Indian state of Bihar. They oppose equal treatment of Dalits and have resorted to violent means to suppress them. The Ranvir Sena is considered a terrorist organization[32].
On the other side, extremist groups run by small minority of Dalits such as the "Dalit Panthers Movement" have committed violent acts against Brahmins and middle-caste people. Missionaries have initiated several Dalit organizations. In some regions of India and Nepal, missionaries have been successful among the Dalits, both in Eastern India and Nepal, many Dalits have come under the combined influence of Maoists and the missionaries, even attacking and murdering Hindus [4].
★ Caste
★ Caste-related violence in India
★ Backward-caste Hindu Saints
★ Backward-caste Hindu Warriors
★ 2006 Dalit protests in Maharashtra
★ Ayyankali
★ Black Buddhist
★ Burakumin
★ Baekjeong
★ Dalit Freedom Network
★ International Dalit Solidarity Network (IDSN)
★ Dalit Freedom Network (DFN)
★ National Campaign on Dalit Human Rights
★ Dalit Network Netherlands
★ Short Movie on Life in Dr.Babasaheb Ambedkar
★ Anti-Caste Information Page On caste, communalism, and class struggle.
★ VHP's fight against castism
1. BBC News Article: ''Low-caste Hindus adopt new faith'', Last accessed 15 October 2006
2. Sevabharati.net
3. Manual scavenging - the most indecent form of work
4. India: ‘Hidden Apartheid’ of Discrimination Against Dalits (Human Rights Watch, 13-2-2007)
5. Each in their place: caste and class are both complex defence
6. UN report slams India for caste discrimination
7. India Criticized for Discrimination Against Untouchables
8. Utah, America, "Genetic Evidence on the Origins of Indian Caste Populations" 30 September 2006
9. The Politics of Cultural Practice: Thinking Through Theatre in an Age of Globalization
By Rustom Bharucha, Page 18, Wesleyan University Press,1992
10. http://www.countercurrents.org/dalit-sikand060304.htm
11. Shaivam.org
12. Harijan Upliftment Movement in Orissa During National Freedom Struggle
13. K. R. Narayanan: Farewell address to the nation, 24 Jul. 2002. Retrieved 24 Feb. 2006.
14. Moffatt, Michael, An Untouchable Community in South India: Structure and Consensus.Man, New Series, Vol. 15, No. 1 (Mar., 1980), p. 208
15. Nepal's Downtrodden, ''Hinduism Today''
16. Dalit priest in temple of Buddha and Hanuman,''Hindustan Times''
17. The Dharmic battle against Untouchability,''Hindu Voice''
18. Dereserve these myths by Tanweer Fazal,''Indian express''
19.
District town elites in Bangladesh, Faziur Rashid Khan, , , Asian Survey, 1979
20.
Pakistan or the Partition of India, , Bhimrao, Ambedkar, Thackers Publishers, ,
21. Web resource for ''Pakistan or the Partition of India''
22. EPM Resource - Thirteen Statistics Regarding Child Slavery
23. http://www.antislavery.org/archive/submission/submission1999-08Pakistan.htm
24. CASTE STRUCTURE (in Goa)
25. 3,500 poor villagers reconvert to Hinduism,''The Tribune''
26. 30 set to convert back to Hinduism,''The Tribune''
27. Tribal Christians in Jharkhand re-converted,''Indian Muslims''
28. Christians convert back to Hinduism
29. Conversion: Ram Raj's rally was probably just an exercise in self-promotion,''The Week''
30. HAF press release
31. Are neo-Buddhists- Hindus?
32. Ranvir Sena,South Asia Terrorism Portal
In the Indian caste system, a 'Dalit', often called an 'untouchable', or an 'outcaste', is a person who according to traditional Hindu belief does not have any "varnas". ''Varna'' refers to the Hindu belief that most humans were supposedly created from different parts of the body of the divinity Purusha. The part from which a varna was supposedly created defines a person's social status with regards to issues such as who they can marry and which professions they could hold.[1] Dalits fall outside the varnas system and have historically been prevented from doing any but the most menial jobs. (However, a distinction must be made between lower-caste people and Pariahs.) Included are leather-workers (called ''chamar''), poor farmers and landless laborers, night soil sown communities, to the point that even their shadows were avoided by the upper castes. Discrimination against Dalits still exists in rural areas in the private sphere, in ritual matters such as access to eating places and water sources. It has largely disappeared, however, in urban areas and in the public sphere, in rights of movement and access to schoolsMendelsohn, Oliver & Vicziany, Maria, "The Untouchables,Subordination, Poverty and the State in Modern India", Cambridge University Press, 1998. The earliest rejection of discrimination, at least in spiritual matters, was made as far back as the Bhagavada Gita, which says even they (along with women and despicable foreigners) are not barred from enlightenment.
Terms associated with the Dalit
Dalit is not a caste name. Dalit is the latest and currently most politically correct of many terms used for the former "Untouchables" of India. Offensive terms used mostly in the past include ''chura, bhangi, neech, kanjjar,'' and ''mirasi''. Whereas the terms ''chura'' and ''bhangi'' are profession-based terms for scavengers, they can serve as general terms for the so-called low-born; others are actual names of the caste. 'Harijan' was a paradoxical term for ''untouchable'', coined by Mohandas Gandhi, which means 'Children of God' — Hari is another name for the god Vishnu. It is now considered patronizing. Neo-Buddhist Dalits try to make 'Harijan' appear as a disgrace to all Dalits as it comes from a Hindu name. This term had already been used, in a different form, by the medieval philosopher Ramanuja who uplifted many backward caste peoples: as 'Thirukulattar', or 'People of Holy Clan'. (He was probably the first to allow the untouchables into temples, albeit for limited periods).
The word 'Dalit(a)' comes from the Indo-Aryan root ''dal'', and means 'held under check', 'suppressed', or 'crushed', or, in a looser sense, 'oppressed'. Maharashtrian Dalit Activist and poet Namdeo Dhasal made it a symbol of pride to fight against social injustice. He said:
It is possible that Dr. Ambedkar borrowed this term from Swami Vivekananda from his quote, "''Deena-Dalita-Dukhi Devo Bhava!''" ("''Service to the weak, the down- trodden and the suffering masses itself is the worship of God''")[2]
Dr. B. R. Ambedkar, a Dalit, and one of the leaders of the Indian independence movement, is considered the chief architect of the Indian Constitution, in which Article 17 abolishes untouchability. Ever since, under the aegis of the Constitution of India, a 'Reservation System' (privilege in education and other services given only to the Dalits) has been implemented for the benefit of the 'Dalits' which is a step towards affirmative action.
The terms scheduled castes/scheduled tribes (SC/ST) and non-caste tribes are also used in the Indian legal system to refer to this social group in India.'
Social background and origins
In the context of traditional Hindu society, Dalit status has often been historically associated with occupations regarded as ritually impure, such as any occupation involving killing, handling of animal cadavers or night soil (human feces). One million Dalits work as manual scavengers, cleaning latrines and sewers by hand and clearing away dead animals.[3]
Engaging in these activities was considered to be polluting to the individual who performed them, and this pollution was considered to be 'contagious'. As a result, Dalits were commonly banned and segregated from full participation in Hindu social life (they could not enter the premises of a temple), while elaborate precautions were sometimes observed to prevent incidental contact between Dalits and other Hindus.[4]
An estimated 40 million people in India, most of them Dalits, are bonded workers, many working in slave-like conditions to pay off debts that were incurred generations ago.[5] The majority of Dalits live in segregation and experience violence, murder, rape and atrocities to the scale of 110,000 registered cases a year according to 2005 statistics.[6] No one believes these numbers are anywhere close to the reality of crimes committed against Dalits. Most crimes go unreported, and few registered cases ever get to trial.[7]
Historically, there may not have been clear demarcation between Dalit castes and the Shudra castes. Dalits are not a single identifiable race or caste. Instead, like the rest of the Hindu society, they are divided into various subcastes known as 'jÄtis.
One study found some association between caste status and Y-chromosomal genetic markers seeming to indicate a more European lineage of the higher castes.[8]. However, there have been other studies done to indicate no racial and genetic differences between upper and lower castes.Many sociologists, anthropologists and historians have rejected the racial origins and racial emphasis of caste and consider the idea to be one that has political undertones. Sociologist, Andre Béteille, who writes that treating caste as a form of racism is "politically mischievous" and worse, "scientifically nonsense" since there is no discernible difference in the racial characteristics between Brahmins and Scheduled Castes such as the jatav. He writes that "Every social group cannot be regarded as a race simply because we want to protect it against prejudice and discrimination".[5]
Dalit diversity may be due to newly outcast individuals or communities over the years. It is noteworthy that regional tribes that are considered Dalits are sometimes seen by Indians as ethnically distinct. In both northern and southern India it is different. For example, in North India, in places such as Rajasthan they are usually lighter because Rajstahan was invaded several times by light-skinned tribes. In addition they also have different color of eyes and sometimes hair.
Many Dalits who have converted to other religions in the past few centuries continue to retain their Dalit heritage. In the 1991 census, Dalits numbered just over 130 million and constituted more than 16% of India's population,.
Discrimination against Dalits is not limited to the Hindu community. This situation is exacerbated by the fact that non-Hindu Dalit groups have traditionally not been recognized as Scheduled Castes under hiring quota laws. The Dalit Muslims or "Arzal", as well as Dalit Christians form an integral part of the caste system in South Asia among Muslims and Christians. Many Dalit Muslims are discriminated against by the upper-caste "Ashraf" Muslims, and Dalit Christians discriminated against by upper caste Christian priests and Nuns.
Dalits and similar groups are also found in Nepal, Pakistan and Bangladesh.
Some Dalits have successfully integrated into urban Indian society, where caste origins are less obvious and less important in public life. In rural India, caste origins are more readily apparent and Dalits remain excluded from local religious life, though this exclusion in its severity is in fact fast diminishing due to changing social norms of acceptable behavior.
Dalits and similar groups are also found in Nepal, Pakistan and Bangladesh. In addition, the Burakumin of Japan are also compared to Dalits, as are the Baekjeong of Korea.[9]
Dalits and religion
Hindu Dalits
The large majority of the Dalits are Hindus, although some in Maharashtra have converted to Neo-Buddhism. In Pakistan, a predominantly Muslim nation, more than 60% of the 1.4 million Hindu minority are Dalits.[10].
Historical attitudes and discrimination
Traditionally, Dalits were not allowed to let their shadows fall upon a non-Dalit caste member and they were required to sweep the ground where they walk to remove the 'contamination' of their footfalls. Dalits were forbidden to worship in temples or draw water from the same wells as caste Hindus, and they usually lived in segregated neighborhoods outside the main village. However, there have been cases of upper caste Hindus warming to the Dalits and Hindu priests, demoted to outcaste ranks, who continued practising the religion. An example of the latter was Dnyaneshwar, who was excommunicated into Dalit status from society in the 13th century, but continued to compose the Dnyaneshwari, a Dharmic commentary on the Bhagwad Gita. Other excommunicated Brahmins, such as Eknath, fought for the rights of untouchables during the Bhakti period. Historical examples of Dalit priests include Chokhamela in the 14th Century, who was India's first recorded Dalit poet, Raidas, born into Dalit cobblers, and others. The 15th century saint Ramananda also accepted all castes, including untouchables, into his fold. Most of these saints subscribed to the Bhakti movements in Hinduism during the medieval period that rejected casteism. Nandanar, a low-caste Hindu cleric, also rejected casteism and accepted Dalits[11].
Due to their isolation from the rest of Hindu society,many Dalits continue to debate whether they are 'Hindu' or 'non-Hindu'. Traditionally, Hindu Dalits or Harijans have been barred from many activities that were seen as central to Vedic religion and Hindu practices of orthodox sects. Among Hindus each community has followed its own variation of Hinduism. The wide variety of practices and beliefs observed in Hinduism makes any clear assessment difficult.
Reform Movements
Some of the movements in Hinduism have welcomed Dalits into their fold, the earliest being the Bhakti movements of the medieval period. Early Dalit politics involved many Hindu reform movements which arose primarily as a reaction to the advent of Christian Missionaries in India and their attempts to mass-convert Dalits to Christianity under the allure of escaping the caste system (however, the Caste system among Indian Christians remained in full force even after conversions).
In the 19th Century, the Brahmo Samaj under Ram Mohan Roy, actively campaigned against untouchability. The Arya Samaj founded by Swami Dayanand also renounced discrimination against Dalits.Sri Ramakrishna Paramahamsa founded the Ramakrishna Mission that participated in the emancipation of Dalits. Upper caste Hindus, such as Mannathu Padmanabhan also participated in movements to abolish Untouchability against Dalits, opening his family temple for Dalits to worship.While there always have been places for Dalits to worship, the first "upper-caste" temple to openly welcome Dalits into their fold was the Laxminarayan Temple in Wardha in the year 1928 (the move was spearheaded by reformer Jamnalal Bajaj). Also, the Satnami movement was founded by Guru Ghasidas a Dalit himself. Other reformers, such as Jyotirao Phule also worked for the emancipation of Dalits. Ayyankali was a prominent figure in the Dalit emancipation struggle in Kerala in the early 20th century. Another example of Dalit emancipation was the Temple Entry Proclamation issued by the last Maharaja of Travancore in the Indian state of Kerala in the year 1936. The Maharaja proclaimed that "outcastes should not be denied the consolations and the solace of the Hindu faith". Even today, the Sri Padmanabhaswamy temple that first welcomed Dalits in the state of Kerala is revered by the Dalit Hindu community. The 1930s saw key struggles between Mohandas Gandhi and B.R. Ambedkar, most notably over whether Dalits would have separate electorates or joint electorates with reserved seats. The Indian National Congress was the only national organisation with a large Dalit following, but Gandhi failed to gain their commitment. Gandhi however, continued to spread his cause for uplifting the Dalits and began the Harijan Yatra. Similar padyatras borrowing from Gandhi's example were established to uplift the Harijans including Vishwesha Tirtha Swamiji's Padayatras in Bangalore. The Pradeshika Harijan Sevak Sangha was Gandhi's organization aimed at working on uplifting the backward-castes.[12] Ambedkar, a Dalit himself, developed a deeper analysis of Untouchability, but lacked a workable political strategy: his conversion to Buddhism in 1956, along with millions of followers, highlighted the failure of his political endeavoursMendelsohn, Oliver & Vicziany, Maria, "The Untouchables, Subordination, Poverty and the State in Modern India", Cambridge University Press, 1998. India's first Prime Minister, Jawaharlal Nehru, based on his own relationship with Dalit reformer Ambedkar, also spread information about the dire need to eradicate untouchability for the benefit of the Dalit community.
In more contemporary times, India has had an elected Dalit president, K. R. Narayanan, who has stated that he was well-treated in his community of largely upper-caste Hindus[13] (24 July 2002). Another popular Harijan includes Babaji Palwankar Baloo, who joined the Hindu Mahasabha and was both a politician and a cricketer. He was an independence fighter. In addition, other Hindu groups have reached out to the Dalit community in an effort to reconcile with them, with productive results. On August 2006, Dalit activist Namdeo Dhasal engaged in dialogue with the Rashtriya Swayamsevak Sangh in an attempt to "bury the hatchet".
Also, the "Pandaram" are an order of Dalit Hindu priests (a task traditionally reserved for the Brahmins) based largely in Nepal and parts of South India[14]. These Pandaram priests maintain the same tradition as the Brahmin priests, including using Sanskrit for the rituals (a language traditionally reserved for the Brahmins). They perform religious ceremonies from weddings to death rituals. They are not generally as well trained as the Brahmin priests, but are highly respected within their community and are addressed reverentially[15]. Also, Hindu temples are increasingly more receptive to Dalit priests, such as Suryavanshi Das, the Dalit priest of a notable temple in Bihar[16].
Discrimination against Hindu Dalits is on a slow but steady decline. Many Hindu Dalits have achieved affluence in society, although vast millions still remain poor. Recent episodes of Caste-related violence in India have adversely affected the Dalit community. In urban India, discrimination against Dalits in the public sphere is largely disappeared, but rural Dalits are struggling to elevate themselves. Government organizations and NGO's work to emancipate them from discrimination, and many Hindu organizations have spoken in their favor[17].
Muslim Dalits (Arzal)
Muslim society in India can also be separated into several caste-like groups. Descendants of indigenous lower-caste converts are discriminated against by "noble", or "ashraf", Muslims who can trace their descent to Arab, Iranian, or Central-Asian ancestors. There are several groups in India working to emancipate them from upper-caste Muslim discrimination [1][2]. The Dalit Muslims are referred to by the Ashraf and Ajlaf Muslims as ''Arzal'' or "ritually degraded".They were first recorded in the 1901 census as those “with whom no other Muhammadan would associate, and who are forbidden to enter the mosque or to use the public burial groundâ€.They are relegated to "menial" professions such as scavenging and carrying night soil[18][19]. Babasaheb Ambedkar, a renowned Dalit activist and the framer of the Constitution of India, wrote about the Dalit Muslims and was extremely critical of their mistreatment by upper-caste Muslims quoting that "Within these groups there are castes with social precedence of exactly the same nature as one finds among the Hindus" [20]
[21].
In Pakistan, there are estimated to be 6.8 million Mayazurs (bonded laborers) in Punjab and another 7.5 million in Sindh.[22] Although the Pakistani Supreme Court has ruled bonded labor unconstitutional and the National Assembly has passed laws prohibiting it, these laws remain largely unenforced due to the influence of large landlords. [23]. Furthermore, the AIBMM is striving to achieve the SC status for India's Dalit Muslims.
Sikh Dalits
Dalits form a class among the Sikhs who stratify their society according to traditional casteism. Kanshi Ram himself was of Sikh background although converted because he found that Sikh society did not respect Dalits and so became a neo-Buddhist.
The most recent controversy was at village Talhan Gurudwara near Jalandhar where there was a dispute between Jatt Sikhs and Ravidasia Sikhs.
Jivan Singh, a friend of was a Dalit. Panj Pyars Chosen by Sri was from Dalit Background.
The Different Sikh Dalits are Ravidasia Sikh , Ramdasia Sikh , Mazhabi Sikh.
Although Sikhism does not recognize the Caste System, many families, especially the ones with immediate cultural ties to India, generally do not marry among different castes.
Most of the Dalit Sikhs especially Ravidasia Sikhs live in Doaba Region of Punjab. Still in Doaba villages there are separate Gurudwaras for Higher castes Jatts and lower caste Chamars.
Prominent Dalit Sikhs
1. Kanshi Ram - Former President of BSP
2. Charanjit Singh Atwal - Former Lok Sabha Speaker
There are sects such as the Ad-Dharmis who have now abandoned Sikh Temples and the 5 Ks. They are like the Ravidasis and regard Ravidas as their guru. They are also clean shaven as opposed to the mainstream orthodox Sikhs. Sant Ram was from this community and a member of the Arya Samak who tried to organize the Ad-Dharmis.
Just like the violence against Harijans (Hindu Dalits) and Arzals (Muslim Dalits), there has been violence against Sikh Dalits. Sikh Dalit woman molested, beaten up
Christian Dalits
Main articles: Caste system among Indian Christians
In the Indian state of Goa, mass conversions were conducted by Portuguese missionaries from the 16th century onwards. Despite Christian egalitarianism formerly Hindu converts often retained their caste prejudices. The continued maintenance of caste prejudices among Christians in Goa is attributed to the effectively involuntary nature of mass conversions, sometimes of entire villages. Without conscientious understanding of Christian belief existing social stratification was often left unaffected. Thus, the Dalits who converted to Christianity were still referred to as "Maharas" and "Chambars" (an apellation of the anti-Dalit ethnic slur "Chamaar"). Several ethnic groups who did not convert to Christianity and remained Hindus (such as Marathas) were nevertheless incorporated into the predominately Christian group "Chaddho"[24].
Attempts by Christian Missionaries to convert Dalits to Christianity continue.
The Constitution of India guarantees religious freedom and the right to choose one's religion. However, controversies related to mass-conversions have led to laws being passed against such events in some Indian states; some converts have subsequently returned to their original religious affiliations. [25][26][27]. Questions have been raised over both conversion and re-affiliation; it is speculated that some of the changes in affiliation might be the product of material incentives, or of intimidation.[28]
A 1992 study [3] of Catholics in Tamil Nadu found some Dalit Christians faced segregated churches, cemeteries, services and even processions. Despite Christian teachings these Dalit also faced economic and social hardships due to discrimination by upper-caste priests and nuns.
Dalits and Neo-Buddhism
Main articles: Dalit Buddhist movement
In Maharashtra, Uttar Pradesh and a few other regions, Dalits have come under the influence of the neo-Buddhist movement initiated by Ambedkar. Some of them have come under the influence of the Neo-Buddhist and Christian Missionaries and have converted away from Hinduism into religions such as Christianity and Buddhism in what they have been told is an "attempt to eliminate the prejudice they face". Activists such as Udit Raj have claimed that such conversion will solve all discrimination problems faced by Dalits. Such claims have been criticised as "fragile at best" [29]. The conversion attempts have also been criticised by Hindu advocacy groups as "unhelpful"[30] as Casteism is a complex dynamic that extends across all religions in India.
However, several Dalits have understood the neo-Buddhist movement to only be a movement which criticises the Brahmins and does not accomplish anything for the upliftment of the Dalits. BJP Scheduled Caste Morcha president Bangaru Laxman (Organiser, 6-8-1995) accused Congress leader Sitaram Kesri, who had bracketed the Dalits with the minorities as "sufferers of Hindu oppression", of thereby showing “''disrespect to [Dalit] saints like Ravidas, Satyakam Jabali, Sadhna Kasai, Banka Mahar, Dhanna Chamar and others who protected Hindus against foreign onslaughts.''†(most of these were Ramanandi saints of the late Middle Ages) [31]
Dalits and contemporary Indian politics
In urban areas and some villages the old concepts of a rigid caste system and untouchability usually no longer exist, though most Indians still voluntarily hold on to their caste origins, which is intended to reflect that their ancestors belonged to their castes with a sense of pride in the duties and responsibilities as required by the caste rules. In matrimonial matters, whether the wed couple is Dalit or non-Dalit, caste identity is a practical near-must, although this also is changing. Inter-caste couples may ignore the ignorance of caste prejudices due to an attraction on the basis of education, economic status, or, of course, love.
While the Indian Constitution has duly made special provisions for the social and economic uplift of the Dalits, comprising the so-called scheduled castes and tribes in order to enable them to achieve upward social mobility, these concessions are limited to only those Dalits who remain Hindu. There is a demand among the Dalits who have converted to other religions that the statutory benefits should be extended to them as well, to "overcome" and bring closure to historical injustices.
Another major politically charged issue with the rise of Hindutva's role in Indian politics is that of religious conversion. This political movement alleges that conversions of Dalits are due not to any social or theological motivation but to allurements like education and jobs. Critics argue that the inverse is true with laws banning conversion, and the limiting of social relief for these backward sections of Indian society being revoked for those who convert. Bangaru Laxman, a Dalit politician, was a prominent member of the Hindutva movement.
Another political issue is over the affirmative action measures taken by the government towards the uplift of the Dalits by implementation of quotas in government jobs and university admissions aimed at improving Dalit representation. About 8% of the seats in the National and State Parliaments are reserved for Scheduled Caste and Tribe candidates, a measure sought by B.R. Ambedkar and other Dalit activists in order to ensure that Dalits would obtain a proportionate political voice.
Anti-Dalit prejudices exist in fringe groups, such as extremist far-right militia Ranvir Sena, largely run by upper-caste landlords in backward areas of the Indian state of Bihar. They oppose equal treatment of Dalits and have resorted to violent means to suppress them. The Ranvir Sena is considered a terrorist organization[32].
On the other side, extremist groups run by small minority of Dalits such as the "Dalit Panthers Movement" have committed violent acts against Brahmins and middle-caste people. Missionaries have initiated several Dalit organizations. In some regions of India and Nepal, missionaries have been successful among the Dalits, both in Eastern India and Nepal, many Dalits have come under the combined influence of Maoists and the missionaries, even attacking and murdering Hindus [4].
See also
★ Caste
★ Caste-related violence in India
★ Backward-caste Hindu Saints
★ Backward-caste Hindu Warriors
★ 2006 Dalit protests in Maharashtra
★ Ayyankali
★ Black Buddhist
★ Burakumin
★ Baekjeong
★ Dalit Freedom Network
External links
★ International Dalit Solidarity Network (IDSN)
★ Dalit Freedom Network (DFN)
★ National Campaign on Dalit Human Rights
★ Dalit Network Netherlands
★ Short Movie on Life in Dr.Babasaheb Ambedkar
★ Anti-Caste Information Page On caste, communalism, and class struggle.
★ VHP's fight against castism
References
1. BBC News Article: ''Low-caste Hindus adopt new faith'', Last accessed 15 October 2006
2. Sevabharati.net
3. Manual scavenging - the most indecent form of work
4. India: ‘Hidden Apartheid’ of Discrimination Against Dalits (Human Rights Watch, 13-2-2007)
5. Each in their place: caste and class are both complex defence
6. UN report slams India for caste discrimination
7. India Criticized for Discrimination Against Untouchables
8. Utah, America, "Genetic Evidence on the Origins of Indian Caste Populations" 30 September 2006
9. The Politics of Cultural Practice: Thinking Through Theatre in an Age of Globalization
By Rustom Bharucha, Page 18, Wesleyan University Press,1992
10. http://www.countercurrents.org/dalit-sikand060304.htm
11. Shaivam.org
12. Harijan Upliftment Movement in Orissa During National Freedom Struggle
13. K. R. Narayanan: Farewell address to the nation, 24 Jul. 2002. Retrieved 24 Feb. 2006.
14. Moffatt, Michael, An Untouchable Community in South India: Structure and Consensus.Man, New Series, Vol. 15, No. 1 (Mar., 1980), p. 208
15. Nepal's Downtrodden, ''Hinduism Today''
16. Dalit priest in temple of Buddha and Hanuman,''Hindustan Times''
17. The Dharmic battle against Untouchability,''Hindu Voice''
18. Dereserve these myths by Tanweer Fazal,''Indian express''
19.
District town elites in Bangladesh, Faziur Rashid Khan, , , Asian Survey, 1979
20.
Pakistan or the Partition of India, , Bhimrao, Ambedkar, Thackers Publishers, ,
21. Web resource for ''Pakistan or the Partition of India''
22. EPM Resource - Thirteen Statistics Regarding Child Slavery
23. http://www.antislavery.org/archive/submission/submission1999-08Pakistan.htm
24. CASTE STRUCTURE (in Goa)
25. 3,500 poor villagers reconvert to Hinduism,''The Tribune''
26. 30 set to convert back to Hinduism,''The Tribune''
27. Tribal Christians in Jharkhand re-converted,''Indian Muslims''
28. Christians convert back to Hinduism
29. Conversion: Ram Raj's rally was probably just an exercise in self-promotion,''The Week''
30. HAF press release
31. Are neo-Buddhists- Hindus?
32. Ranvir Sena,South Asia Terrorism Portal
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