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Madigas and the country of Pallas. Then came the Britishers, the Christian
these arrivals came the Brahmins and all socially different, indigenous
The word “Dalit” is derived from the Hindi root “Dal” which
“oppressed”. The usage of the term “Dalit” originated from the Arya
programme.1
1
Vidhya Devi, The Plight of Indian Dalits, New Delhi, 2009, p.19.
2
Dutta, K.B., Dynamics of Dalit, Old Issues and New Challenges, New Delhi,
2005, p.1.
36
and Harijans are today increasingly adopting the term “Dalit” as a name
members of those menial castes which have born out of the stigma of
upon” and refers to low caste (officially called Scheduled Castes) once
treated as untouchables.4
rights and refers to people who are suppressed on the ground of their low
3
Rajendra Singh Vasta, The Depressed Classes of India, New Delhi, 1937, p.4.
4
Brojendra Nath Banerjee, Struggle for Justice to Dalit Christians, Patiala, 1997,
p.1.
5
Pradhan, Atul Chandra, The Emergence of the Depressed Classes,
Bhubaneshwar, 1986, p.25.
6
Michael, S.M., Dalits in Modern India (Vision and Values), New Delhi, 1999,
p.81.
7
Ambedkar, B.R., Writings and Speeches, Vol.V, Education Department,
Government of Maharastra, Maharastra, 1979, p.111.
37
theories about the identity of Dalits. The depressed classes’ origin was
Indo-Aryan theory, the main proponents of which are William Jones 1790,
Friedrich Max Muller 1840. They argue that the Aryans, were out of fear
form of the Hindu religion which regulated their status to the lowest rank
of the Hindu Society under the caste system who ultimately came to be
the Dalits who are considered, so polluted they are beyond caste.9
fifth class), Avarnas (that is outside the four Varnas), Nishada, Paulkasa,
Antyaja, Ati Sudra and Chandalas were the terms used by Manu. But in
South India, when the Brahminic religion spread there, all these aboriginal
8
Ambedkar, B.R., op.cit., 1946, p.250.
9
Swapna H. Samuel, Rights of Dalits (Serials), New Delhi, 2006, p.1.
38
Sudras.10
broken, torn, rent, burst, split, opened. It refers to those segments of Indian
affiliation.12
Government of India Act of 1935. There after they have been called
10
It is important to remember that the lowest or fourth category was never called
Sudra except by the Brahmins. The earliest reference in Tamil Literature of
“Sudra” is in the commentary to the periya puranam of Arumuka Navalar, he
speaks of the fourth class as “Sat Sudra”.
11
Anjayaneyalu – Eminent author and Columnist pointed out the following
reference to Dalit in Sanskrit – English Dictionary.
12
Statement given by Gangadhar Pantaware, A Professor of Marathi at Millinad
College.
13
Padmanabhan, A., Dalits at the Cross Roads, Their Struggle, Past and Present,
New Delhi, 1996, p.8.
39
mission was to uplift these peoples named them “Harijans” in 1933 Hari –
God – Jan – People – Son – Sons of God. They were known as Depressed
The term Harijan does not figure in any legal statue and
objection have been raised time and again, against the use of this word.
Gandhi edited and brought the first issue of the weekly Harijan on 11th
February 1930.15
Andhra are the words used in the status of Tamil Nadu, Karnataka, and
14
Saraswathi, S., Minorities in Madras State, Delhi, 1974, p.14.
15
Sharma, K.L., Castes and Class in India, Pune, 1994, p.356.
16
Nirula, Dalits Recasting Caste (A bruised Dignity), Vol.II, New Delhi, 2009,
p.9.
40
requested the government that the ancient and proper name Dravidian
1921 census 15, 025 returned their caste names as Adi-Dravidas. In 1922,
an order issued in that year and directed that the term Adi-Dravida to be
village menials.19
four fold varna schemes, but was not associated with a proliferation of
they worship the same deities and though decided to enter into temples
17
Vidhya Devi, op.cit., p.20.
18
Saraswathi, S., op.cit., p.14.
19
Michael, S.M., op.cit., p.77.
20
Susan Bayly, Caste, Society and Politics in India from the 18th Century to the
Modern Age, (ed) D. Chandler and C. Goscha, Cambridge University, 2001,
p.25.
41
were placed outside, at that stage to which they can approach, to receive
their offerings. High caste Hindus impose their co-religionists that define
the latter as “exterior castes” and then to naming the castes so defined. It is
Phule’s Definition
21
Asirvatham, E., The Depressed Classes and Christianity, Lucknow, 1935,
p.616.
22
Jyotiba Phule was one of the prominent reformers of the 19th century in India.
He led the movement against the prevailing caste-restrictions in India. He
revolted against the domination of the Brahmins and for the rights of peasants
and other low-caste fellows. After tracing the history of the Brahmin
domination in India, Jyotiba blamed the Brahmins for framing the weird and
inhuman laws. He concluded that the laws were made to suppress the Sudras.
23
Mohammad Shabbir, Ambedkar on Law, Constitution and Social Justice,
Jaipur and New Delhi, 2008, p.44.
42
Brahmins represented the highest and the “Sudra” the lowest. All of them
system, so inferior to other castes that they are deemed polluting and
caste hierarchy whereas the first four varnas are free to choose and change
embraces not only Scheduled Castes but also Adivasis (Tribal people) low
caste groups, Muslims, workers and women. Caste is not and never has
been a fixed fact of Indian life. Caste is known as Varna (the four fold
scheme of idealized moral arche types) and caste is also known as jati.26
24
Mohan, P.E., Scheduled Caste, History of Elevation, Tamil Nadu (1900-1955),
Madras, 1935, Preface.
25
Prem Kumar Shinde, Dalits and Human Rights, in 3 (Volumes), New Delhi,
2005, p.80.
26
Susan Bayly, op.cit., p.25.
43
Vaishyas and Sudra classes. They are considered impure and polluting and
are therefore physically and socially excluded and isolated from the rest of
the society.27
their weakness, poverty and humiliation at the hands of the upper caste in
the Indian Society. All the Sudras are not Dalits as many of them refuse to
themselves as non-Sudras. The term “Dalit” does not find mention either
taken for the use of the term “Dalit”, it is suggested that those dealing with
classes, a term, the British used for what are now called the Scheduled
27
Rajendra Singh Vasta, op.cit., p.5.
28
Nirula, op.cit., p.1.
29
Pradhan, Arul Chandra, op.cit., p.125.
44
ancestors of the untouchables for reasons, which must have been self-
evident because he did not explain them. The Dalit panther’s association
revived the term in their 1973 manifesto and expounded its reference to
and poor peasant, women and all those being exploited politically,
The word “Dalit” as such was first used as far back as 1931
the English language press – the Dalit panthers and Dalit literature. By
substituting the word “Black” for Dalit, the reader can immediately
and Black literatures has surfaced among the lower castes in social and
literary affairs in western India. The Marathi word Dalit like the word
During the first half of the 20th century, the British Indian
30
Omvedt, Gail, Dalit Visions, The Anti-Caste Movement and the Construction of
an Indian Identity, Hyderabad, 1995, p.72.
31
Nirula, op.cit., p.108.
32
Zelliot, Eleanor, From Untouchables to Dalit: Essays on Ambedkar Movement,
New Delhi, 1992, p.10.
45
groups” and “depressed classes” and their special position was recognized
Dalits are none but the Scheduled Caste people. The term
legal and constitutional name collectively given to the groups which have
traditionally occupied the lowest status in Indian Society and the Hindu
“untouchable” group which was outside the caste system and inferior to all
other castes.36 The Scheduled Castes are not an homogeneous group and
are divided into many castes and sub-castes, as well as by language and
33
Niranjan Das, Dr. Ambedkar and Untouchability, New Delhi, 2010, p.254.
34
Mohammad Shabbir, op.cit., p.44.
35
Michael, S.M., op.cit., p.16.
36
Singh, K.S., The Scheduled Castes People of India, National Series, Vol.II,
New Delhi, 1993, p.2.
46
members of the Scheduled Castes are likely to use the term “Dalit”.37
was Scheduled Caste and so several lower castes were considered as the
parts of groups within such castes, races or tribes as are deemed under
The term “Scheduled Castes and Scheduled Tribes” (SC/ST) are the
37
Niranjan Das, op.cit., p.254.
38
Sukhadeo Thorat, “Dalit in India”, Search for a Common Destiny, New Delhi,
2009, p.1.
39
Saraswati, S., op.cit., p.14.
40
Sharma, K.L., op.cit., p.356.
41
Sukhadeo Thorat, op.cit., p.2.
47
interchangeably with the official term “Scheduled Castes” called the term
“unconstitutional” and asked the State Government to end its use. After
the order, the Chattisgarh Government ended the official use of the word
Dalit.42
commonly used was undoubtedly derived from the Tamil word “para” or
“parai”.43
relations with higher beings (both human and divine).44 The most
the low caste. They have been described by various names such as
42
Ambedkar, B.R., The Untouchables, Who Were They and Why They Became
Untouchables, Education Department, Government of Maharastra, Bombay,
1948, p.80.
43
Hutton, J.H., in his “Caste in India” (II Ed.) 1951, has stated that by the middle
of this century, 5000 books have appeared on caste. These have been written
not only by ethnologists, statisticians, historians, but also by caste
organization.
44
Deva and Wayg, Dr. Ambedkar’s Conversion, Hyderabad, 1968, pp.4-5.
48
Mondel Sohn and Viziany opt for the use of the term
She writes “Dalit” implies those who have been broken down by those
above them in a deliberate and active way. There is in the word itself an
Depressed classes.48
moved by the plight of the untouchable, did not blame Hinduism for the
said “caste has nothing to do with religion. It is a custom whose origin, the
45
Pillai, K.K., The Caste System in Tamil Nadu, Madras, 1979, p.111.
46
Paramjith S. Judge, Gurpreet Bal, Mapping Dalits (Contemporary Reality and
Future Prospects), Jaipur and New Delhi, 2000, p.1.
47
Zelliot, Eleamer, Gandhi and Ambedkar, A Study in Leadership, Pune, 1972,
p.20.
48
Paramjith S. Judge, Gurpreet Bal, op.cit., p.1.
49
law of Varna teaches us that each one of us earns our bread by following
in 1920, Gandhi made what seemed to be his first strong public statements
Muslim unity.50
49
Subhamani N. Basi, Mahatma Gandhi and Baba Saheb Ambedkar (Crusaders
against Caste and Untouchability), Andhra Pradesh, 1997, p.319.
50
Young India, December 29, 1920.
51
Young India, April 23, 1925.
52
Zelliot, Eleanor, op.cit., p.8.
50
drinking, inter dinning, inter marrying are not essential for the promotion
the caste Hindu, to keep it before the public eye with passionate oratory
methods.56
53
Young India, December 8, 1920.
54
Zelliot Eleanor, op.cit., p.8.
55
Harijan, June 9, 1946.
56
Bondurant Joan, V., Conquest of Violence, The Gandhian Philosophy of
Conflict, Princeton, 1958, pp.46-52.
51
(this must be Desai’s editing the word Harijan was not yet used by Gandhi)
fill one with horror. Separate electorates for all other communities will
still leave room for me to deal with them, but I have no other means to deal
with “untouchables”.57
grounds of objections are urged against the name. The new name has
Everybody knows that Harijans are simply no other than the old.
untouchables from the curse of untouchability. With the new name they
are damned as much as they were with the old. Secondly the untouchables
57
Desai Mahadev, The Diary of Mahadev Desai, Ahamedabad, 1953, p.301.
58
“Uplifting the Depressed Classes”, November 28, 1935, Notes G, 1936, p.689.
52
D.R. Jatawa writes “Gandhi and other Congress stalwarts like Patel and
the main programmes of the Congress. Gandhi said “Hindus were not
Hinduism.61
wanted the untouchables to remain Hindus. T.K. Oommen says that “the
59
Subhamani N. Busi, op.cit., p.27.
60
Sitaramayya, Pattabhi, The History of the Indian National Congress, Vol.I,
Bombay, 1946, p.226.
61
Prasad, D.S., “Dalit Human Rights Monitor 2000-2003”, Report on Atrocities
on Dalits, Andhra Pradesh, 2004, p.190.
53
society”.62
We have been accustomed to this word for the last 25 years. Still there is a
a glass of water and sometimes it has been used in the sense of admission
some form or other is bound to exist and when we are going to have an
62
Sharma, K.L., op.cit., p.356.
63
Sarajit Kumar Chatterjee, The Scheduled Castes in India, Vol.II, New Delhi,
1996, p.390.
54
for reasons which must have been self-evident because he did not explain
them.64
Buddhists, the working people, the landless, and the poor peasants, women
and all those who are being exploited politically and economically in the
name of religion.65
Since the early 1970s, the word has come into increasingly
used in the original and narrower, caste-based sense. Scholars have also
64
Ambedkar, B.R., The Untouchables”, op.cit., p.2.
65
Omvedt, Gail, Dalit and the Democratic Revolution, Dr. Ambedkar and the
Dalit Movement in Colonial India, New Delhi, 1994, p.72.
66
Michael, S.M., op.cit., p.77.
55
each by tradition. Dalit castes were thus included within such occupational
village menials.67
empirically the soundest one for historian to work with. Caste alone has
degree still are the defining characteristics of a Dalit, even if a class moves
person is a Dalit.70 Thus the various definitions indicate that dalits are a
were not included in the list of high castes. Because of this they suffered
67
Michael, S.M., op.cit., p.77.
68
James Massey, Roots – A Concise History of the Dalits, Delhi, 1991, pp.7-10.
69
Prabhakar, M.E., Towards a Dalit Theology, Delhi, 1989, pp.1, 2.
70
Michael, S.M., op.cit., p.81.