Message to be read at the meeting on Human Rights in India: The Issue of the Castes namely of the “Untouchable”, organized by the Indian Educational Mission Society in cooperation with the Centre for European Constitutional Law – The Mistocles and Dimitris Tsatsos Foundation, April 6, 2008, at Hotel Athens (Greece).
Untouchables were known by different names in different parts of the country. They were called Shudras, Atishudras, Chandalas, Antyajas, Pariahs, Dheds, Panchamas, Avarnas, Namashudras, Asprusthas, Ad Dharmis, Depressed Classes, Harijans, and Scheduled Castes. The hierarchical and repressive structure of Indian (Hindu) society came into existence during the period of manusmriti about three thousand years ago. The manusmriti set the tone of social discrimination based on birth. This, in turn led to social exclusion, economic degradation and political isolation of the Untouchables now popularly known as Dalits. Dalits are the poor, neglected and downtrodden lot. Their social disabilities were specific, severe and numerous. Their touch, shadow or even voice was considered by the caste Hindus to be polluting. They were not allowed to keep certain domestic animals, use certain metals for ornaments, eat a particular type of food, use a particular type of footwear, wear a particular type of dress and were forced to live in the outskirts of the villages towards which the wind blew and dirt flowed. Their houses were dirty, dingy and unhygienic where poverty and squalor loomed large. They were denied the use of public wells. The doors of the Hindu temples were closed for them and their children were not allowed into the schools attended by the children of caste Hindu. Barbers and washermen refused their services to them lest they lose their business from the upper castes. Public services were closed to them. They followed menial hereditary occupations such as those of street sweeping, manual scavenging, shoemaking and carcasses removing.
Dalit is not an administrative term. But nevertheless, it includes those who are designated as Scheduled Castes, Scheduled Tribes and Other Backward Classes in the constitution of the country. However, in common political discourse, the term Dalit is mainly referred to Scheduled Castes only. In other words, Scheduled Castes is a ‘politically correct’ nomenclature for the socially excluded lot in the society. The British officials in Government of India Act, 1935, used the term Scheduled Caste for the first time. Prior to this, the ex Untouchables were known as Depressed Classes. Mahatma Gandhi gave them the name Harijans meaning children of God. Gandhi himself did not coin the name. He borrowed the name from a Bhakti movement saint of the 17 th century Narsinh Mehta. The name Harijan became popular during 1931 amid conflicts between Gandhi and Ambedkar on the issue of guarantying communal political representation to the Dalits. Gandhi took this move as a step towards the disintegration of Hindu society. By terming the Untouchables as Harijans, Gandhi tried to persuade caste Hindus to shed their prejudices against the achchutas i.e. Untouchables. The purpose to adopt this new nomenclature of Harijan for the Untouchables was to induce change in the heart and behavior of the Hindus towards Untouchables. At the same time, it was hoped that this new name would be accepted by the Untouchables who would too try to cultivate the virtues that it connotes. To quote Gandhi “…probably, Antyaja brethren would lovingly accept that name and try to cultivate the virtues which it connotes… may the Antyaja become Harijan both in name and nature” [Gandhi, M. K. (1971), Collected Works of Mahatma Gandhi, Vol. 47 (Delhi: Publication Division), pp.244-5]. The term Harijan got further recognition as an emancipatory nomenclature in the formation of Harijan Sewak Sangh, an organisation established for the purpose of upliftment of the Dalits under the aegis of the Congress. A weekly ‘Harijan’ was also started by Gandhi to provide voice for the cause of the downtrodden. However, Ambedkar did not find any substance in the change of name for the redressal of the structural hindrances that stood menacingly in the way of the their all around amelioration. To him it did not make any difference whether the downtrodden were called achchuta or Harijan, ‘as the new nomenclature did not change their status in the social order’ [Shah, Ghanshyam (2001), “Introduction: Dalit Politics”, in Ghanshyam Shah (ed.), Dalit Identity and Politics, ( New Delhi: Sage), p.21].
The term Dalit was used by no less a person than Ambedkar in his fortnightly called Bahishkrit Bharat [Guru, Gopal (2001), “The Language of Dalit–Bahujan Political Discourse”, in Ghanshyam Shah (ed.), Dalit Identity and Politics, ( New Delhi: Sage), p, 100]. Though Ambedkar did not popularize the term Dalit for Untouchables, his thoughts and actions have contributed to its growth and popularity. The word Dalit is a common usage in Marathi, Hindi, Gujarati and many other Indian languages, denoting the poor and oppressed persons. It also refers to those who have been broken, ground down by those above them in a deliberate way [Shah, Ghanshyam (2001), “Dalit Movements and The Search for Identity”, in Ghanshyam Shah (ed.), Dalit Identity and Politics, ( New Delhi: Sage), pp. 195-196]. “It includes all the oppressed and exploited sections of society. It does not confine itself merely to economic exploitation in terms of appropriation of surplus. It also relates to suppression of culture – way of life and value system – and, more importantly, the denial of dignity. It has essentially emerged as a political category. For some, it connotes an ideology for fundamental change in the social structure and relationships” (Shah, Ghanshyam (2001), “Introduction: Dalit Politics”, in Ghanshyam Shah (ed.), Dalit Identity and Politics, ( New Delhi: Sage), p.22]. The word Dalit indicates struggle for an egalitarian order and provides the concept of pride to the politically active Dalits. The word Dalit gained currency through the writings of Marathi writers in the early 1970s. “Dalit writers who have popularised the word have expressed their notion of Dalit identity in their essays, poems, dramas, autobiographies, novels and short stories. They have reconstructed their past and their view of the present. They have expressed their anger, protest and aspiration” (Shah, “Introduction: Dalit Politics” 2001: 22).
Thus, “Dalit” is a by-product of the Ambedkar movement and indicates a political and social awareness. Ambedkar adopted a different approach and philosophy for the emancipation of Scheduled Castes. He wanted to liberate the Dalits by building an egalitarian social order that he believed was not possible within the fold of Hinduism whose very structure was hierarchical which relegated the Dalits to the bottom on the Brahminical rank scale. Initially, he tried to seek emancipation of the Dalits by bringing transformation within the structure of Hinduism through his efforts for opening the temples for the Dalits and multi-caste dinners. However, Ambedkar came to realise soon that such an approach would not bring the desired result for the amelioration of the inhuman condition of the Dalits. He asserted that the Dalits should come forward and fight for their own cause. He gave them the mantra – educate, agitate, organise. He did not have faith in the charitable spirit of the caste Hindus towards the Untouchables as it had failed to bring any change in the oppressive Hindu social order.
Since then the ex-Untouchables have entered very forcefully in to the political arena and public debate in Indian democracy. They have their own political parties, social organizations, community halls, religious places/centers, and some educational institutions. After a long struggle, under the able leadership of Dr. Ambedkar, they have also earned some respectable space in the governance of the country (constitutional affirmative action). Many of them were successful in ventures abroad. They have settled in Europe, North America, Middle East as well as Far East in Asia. Now, it is impossible to ignore them at all. However, much is yet to be done. Many of them are still severely deprived of and enjoy no say in the local structures of powers. Their basic civic and inalienable human rights are often violated openly. They still stand at the lowest rank on many modern standardized indicators of development and socio-economic growth and inclusion.
I hope and wish that the Sunday ( April 6, 2008) “ Athens Meeting” would contribute significantly towards the empowerment of the ex-Untouchables of India and sharpen the emerging worldwide debate on the burning question of ‘Dalits Human Rights in India’. My heartiest congratulations to all the organizers of this ‘historic meet’ in Athens, the holy land of the birth of Enlightenment, Democracy and Peace. This meet would also go a long way in strengthening the forces of peace and Human Rights the world over. Once again, my heartiest congratulations to all the Indo-Greek Dalit brothers and the entire staff of the Indian Educational Mission Society and The Centre for European Constitutional Law.
Re-posted on www.ambedkartimes.com (April 14, 2008)