TOPIC

SOCIAL FACTORS RESPONSIBLE FOR

EDUCATIONAL BACKWARDNESS IN DALIT
COMMUNITY
From the beginning of Indian sub-continent till now there is always a
burning issue that pertains to a particular community so called Dalits, is an
unresolved issue through this research a small portion of Dalit community
has been chosen for a social analysis to explore to know the topic in detail.
Even after so many years of independence it does not have any changes and
to feel the really freedom by every least citizen of the country. Today’s
scenario especially in the rural areas the castes situation is worse than a
plaque. Because this caste practice set of community and the major
population of the country has been pushed to a vulnerable condition denied
of their basic right to education. It is felt that education can bring major
changes in the community and will uplift their social status.
INTRODUCTION

Dalits are the people who do not belong to any particular social caste
system rather they are a group of people belonging to different castes. Dalits
are usually treated as untouchables, speak various languages and spread
across south Asia. The caste system that was established in India has pushed
them to a level where their very existence was suppressed. The word Dalit
comes from the Marathi language which means “ground’’ “broken to pieces’’
“suppressed” “crushed” or “downtrodden”. This word was coined by Jyotirao
Phule in nineteenth century and was very much liked by the low caste
people. At the same time Gandhi called them “Harijans” which means
“Children of God” but people never liked this word they preferred themselves
to be called as Dalits. Dalits are not born as untouchables they are made as
untouchables by the caste system that existed in our Indian Society.

The reason for highlighting the topic is to explore through a particular

community pertaining to today’s situation and really find out their progress
from the beginning till now. The real meaning the word Dalit will be really
understood by this research explaining their social status, educational
background and living condition.

SIGNIFICANCE OF THE STUDY

There are about 250 million Dalits in India. There is meager

improvement in the socio-economic condition of Dalits in the past 50 years.
Which is not enough when compared to non-dalits? Of course, much more
needs to be done. The urgent need is to have a national sample survey on
Dalits. Every fourth Indian is a Dalit. There is no proper survey to give the
correct number of Dalits in India. They are generally scattered in villages.
Most of them live below poverty line. Economic backwardness of Dalits is
mostly due to injustice done to them by the high castes and also due to
exploitation.

EDUCATION:

Till some years ago, many Dalits were ill treated and educationally
backward inspite of the facilities for free education. The reasons for the high
rate of illiteracy among Dalits are many.

The following are the main reasons:

1 Opposition from upper caste for not allowing Dalits to schools.

2 Fear of insecurity in villages.

3 Lack of physical facilities like accommodation, school, transport and

medical facilities.

4 Dalits were forced to take care of the family burden along with the
parents.

5 Girls were forced to do domestic chores which prevent them from

attending school.

6 Working to earn for the family prevented the Dalits from attending
school.

7 Working with parents to earn their livelihood in beedi factories or other

unorganized sector made them illiterate.
8 Because of the sick and unemployed parents Dalits were forced to
work.

9 Many were forced to get married at young age, which stop schooling.

10 Social restriction is that the girls should stop education after marriage.

11 In some areas there are complaints from Dalit women teachers of

misbehaviors, blackmail and exploitation by the male staff of other high
caste people.

12 Distance of schools from home.

13 Irrelevant content of the education system.

14 Fear of alienation of girls from their environment as a result of

education there are some of the other factors for low literacy level among SC
girls. Even if the education improved the marriage prospects of the girls, the
minus point is the increase in dowry. Therefore many parents wish to
withdraw the girls from schools.

BACKGROUND OF THE STUDY

There is another community which again falls into the sub category of Dalit
community. Earlier it was the caste system that made them to become
untouchables in the society. Brahmins dominated whole Indian society by
placing them on top of all castes that also enjoy and control all Temple
power and temple economic. The education is designed only for Brahmin
societies. Kshatriyas placed in second row of Hindu caste system designated
to enjoy and control over authorities and enjoy tax economic collected from
whole society under the influences of Brahmins. Vaishyas placed in third
caste row designated to control and enjoy trade economic and power under
the influences of their superior Brahmins and Kshatriyas. Shudras placed in
fourth caste row designated to serve their three superior Brahmins,
Kshatriyas and Shudras. The first three castes are known as UPPER HINDU
CASTE and the fourth as low caste.
Dalits practicing Christian faith are excluded from the Scheduled Caste
category and are treated as the BC category only. If we look at the living
conditions of all Dalit Christians, there is no difference in economic or social
conditions when compared to other Dalits. It is an irony that just by
practicing their faith of choice; they are excluded from all the benefits that
they originally enjoyed as Dalits in a democratic and secular country like
India. I have personally seen the living conditions of Dalit Christians in
various villages in my parliamentary constituency and in spite of several
years of Independence, they are still living in temporary hutments as daily
wage farm laborers. The situation is such that unless both the wife and
husband work they cannot meet both ends and the earnings are just enough
to feed their family with low nutrition food. Hence, I feel Dalits who practice
their own faith of worship, which could include Christianity, Islam, should also
be treated as Dalits with full benefits that come under Scheduled Caste
category.

IMPORTANCE OF THE STUDY

This topic mainly deals with the problems of Dalits and re-occurring
problems of Dalits. There are lot many problems faced by Dalits never
brought to light and remain the same, no voice can be raised and their
voices are never heard. There list of things that are described below:

MEASURES TO BE TAKEN FOR UPLIFTMENT:

BASIC COMMON NEEDS:

The following facilities should be provided:

1. Nutrition:
Malnutrition in children high infant mortality should be corrected.
2. Health:
Unclean surroundings – proper accommodation should be provided.
3. Family welfare:
SC – women get married very soon high fertility – affect health.
4. Safe drinking water.
5. Electricity in village.
6. Essential goods and medicines.
7. Retail outlets not available.
8. Fair price shops – necessary.
9. Compulsory education up to 35 years.

AIMS OF THE STUDY

To study and find out the social factors responsible for educational
backwardness in Dalit community. Specially focusing on the youth of the
Dalit community, how the backwardness in education influences their right to
equal life.

OBJECTIVES OF STUDY

1. To find their social status

2. To find out economic status and family background
3. To find out their academic status in Dalit community
REVIEW OF LITREATURE

From among these poor Scheduled castes [Dalit] and Scheduled Tribes
would be the greatest sufferer. Schools of Social Work may make special
studies about the impact of reforms on these groups and suggest
appropriate measures to alleviate them from sufferings. How ever the
research itself takes shape from different perspective it starts with the
reformers from the same community trying to make or changes for the
welfare of their own being.

Employment vs. Education Market: Representation in Central Services

Forty-seven years of planned economy and social expenditure have helped

the Dalits to attain a literacy [not education] level of 37%. The economic
share of this vulnerable group has dipped from 50% in 1947 to 30% in 1990.

Before 1935, Muslims and Kayasthas, with a representation of 35 to

40% respectively dominated the bureaucracy. Their share gradually declined
and stood one per cent and two per cent in 1990.

On the other hand representation of the Brahmins as a single ethic

group has risen from three per cent to 75 per cent in 1990.

As far as the Scheduled Castes and the Scheduled Tribes are

concerned, despite the mandatory 22.5% reservation 2.99% of the senior
Grade a level posts in 1972, 5.49% in 1982 and 9.7% in 1992 while none
reaching the Secretary or Additional Secretary rank in the Centre till 1990-
91.
Wrong Assumption

The Constitution made a wrong assumption that this group will need
reservation only for a period of ten years. The assumption at that time made
was on the basis that all the Scheduled Castes and Scheduled Tribes children
were already in educational institutions in 1990. To get class IV position,
passing of 8th standard was made essential and desirable. Those who
qualified up to this standard prevented to take employment rather than to
studies further. Most of them got married which prevented them to proceed
further for higher studies. Very microscopic children went up to BA which
was essential qualification for class I job. Many scheduled caste and
scheduled tribes found employment market more lucrative than the
education.

The scheduled caste and scheduled tribes must be given facilities of

hostels, books and substantial scholarships to encourage them to take to
liberal and technical education. They should be made eligible for profession
and higher jobs.

Twenty percent of the rural population does not have access to even a
primary school. “Access” implies that the school is within a kilometer, and to
cover even that distance may be too much for the busy girl child. Education
for the SC and ST has been like an obstacle race. Even entry at the first
stage is extremely difficult. For girls belonging to this group has been made
extremely difficult. Parents are not interested in education of girls and
schools are extremely reluctant to encourage SC and ST boys to study. The
drop out rate among those who enter school is very high.

History and Development of Dalit Leadership in India Volume – 5,

Mahatma Gandhi – On removal of Untouchability,
Editor: Har Mohinder Singh, K.C. Kanshik, S.R. Sharma, Page No: 40
 This is reference to Jotirao by the Judge testifies to the fact mentioned
by Jotirao in his statement submitted to the Hunter commission: “I continued
to work in them (School) for nearly nine or ten years and that I and my wife
worked together for many years.

Jotirao’s mind was now engaged in another important and vital social
reform. A practical reformer, he destroyed all religious dogmas that were
against reason and opened the door to reforms. His aim was to reconstruct
the society on the basis of equality, liberty and reason.

Enlightened by the sparks of western education and thoughts, India

had begun to march with the times and was throwing away her out worn
cruel customs and obstinate traditions and Haunted and pressed by a
personal grief caused by the death of his brother’s wife on the pyre of his
brother, Raja Ram Mohan Roy had helped the Government to abolish the
practice of Sati.

History and Development of Dalit Leadership in India Volume – 4,

Jyotiba Phule, the Great - Dalit Leader,
Editor: Har Mohinder Singh, K.C. Kanshik, S.R. Sharma, Page No: 22 - 24

The First Prime Minister of India, Jawaharlal Nehru told the constituent
assembly that “the first task of the assembly is to free India through new
constitution, to feed the starving people, to clothe the naked masses and to
give every Indian the fullest opportunity to develop himself according to his
capacity.” Consequently the constitution provided for protective
discrimination under various articles 15, 16, 29, 38, 46, 330, 332, 334 and
335 with a view to accelerating the process of building an egalitarian social
order. The protective discrimination or reservations have three components:
1. Political reservation, 2. Educational reservation and 3. Job reservation.

Article 15(4) and 29 provide the reservation to these underprivileged

castes into the educational institutions for their admissions. 1. Public
institutions, 2. Elite institutions. The former are without adequate facilities,
and the latter, which have facilities, serve a small section of society, most of
which belong to upper castes. Under Article 16(4) 320(4) 333, 15 percent
and 7 percent of the positions are reserved at all levels in the government
and public sector for SC’s and ST’s. Some how the reservation in the jobs has
never been fulfilled yet.

Untouchability in Contemporary India

Ever since India became Independent, there have been a number of

amendments to the constitutions of India to improve the socio-economic and
political status of India’s backward classes in addition to SC and ST. In
August 1989, VP. Singh, the then Prime Minister of India, announced to
implement the recommendations of Mandal commission, which was set up in
1978 and submitted it’s report in 1980. VP.Singh’s decision led a wide-
spread protest, especially by the members of upper castes. However, after
the implementation of the Mandal commission’s recommendations, the
incidents of violence against low caste people have increased. The caste
Hindus purification of the Sampoornand statue in Varanasi in 1978 after the
“polluted” touch of an untouchable leader Jagjivan Ram and the recent
killings of the lower caste people by the upper caste private army Ranbir
Sena, and by the police in Bombay, demonstrate that caste based prejudices
and Untouchability persist in the minds of many caste Hindus.

History and Development of Dalit Leadership in India Volume – 8,

B.R. Ambedkar – In the removal of Untouchability,
Editor: Har Mohinder Singh, K.C. Kanshik, S.R. Sharma, Page No: 146, 150

Education

The most advanced societies are those in which education receives the
highest attention. Particularly is this so in society committed to socialism? To
enable every individual to express his personality to the fullest extent and
contribute to the development of the society, the maximum facility for
education should be provided. Every child of school-going age, whatever is
economic or social background, should be enable to obtain the highest skills
which the educational system of the country can provide. A scheme of
scholarship which will enable the poorest to go through education should be
established. Simultaneously, the country has to realize that no educational
system can deliver the goods unless the teachers are respected and receive
adequate incentives. The coming years should see a deliberate orientation of
resources for their betterment.

In this modern age of science and technology, education is the most

important investment in skills. Rapid economic development needs the
deepening of the expansion of scientific and technical education. It is also
necessary to integrate our program of technical educational development
with training facilities in our newer industries so that the gap between theory
and practice is reduced and better utilization of facilities becomes possible, A
comprehensive plan should be drawn up to link employment opportunities
with educational facilities. Emphasis on technical and vocational skills should
replace the generalized training bias of our education. Vigorous efforts
should be made for adult education and to wipe out illiteracy.

History and Development of Dalit Leadership in India Volume – 9,

K. Kamaraj and Congress on Dalit upliftment
Editor: Har Mohinder Singh, K.C. Kanshik, S.R. Sharma, Page No: 270 - 271

A decision has been taken to launch Sarva Shiksha Abhiyan to ensure

that every child in the age group of six to fourteen goes to a school, or an
Education Guarantee Centre, or a “Back to School Camp” by 2003. We shall
intensify efforts to involve the non-governmental sector in higher and
technical education. The government proposes to come out with a policy that
would fully incorporate non-governmental efforts within the national
endeavor to provide Education for all.
 History and Development of Dalit Leadership in India Volume – 11,
K.R. Narayanan as a Great Dalit Leader
Editor: Har Mohinder Singh, K.C. Kanshik, S.R. Sharma, Page No: 90

A False Claim

The Congress has been, loudly and insistently claiming that it is the
only political organization in India which is representative of the people of
India. At one time it used to claim that it represents the Musalmans also. This
it does not do now, at any rate not so loudly and insistently. But so far as the
Untouchables are concerned the congress maintains most vehemently that it
does not represent them. On the other hand, the non-congress political
parties have always denied this claim. This is particularly true of the
untouchables who have never hesitated to repudiate the congress claim to
represent them. In this rivalry the congress has been able to beat down the
untouchables and the other non-congress parties by the sheer strength of
the resources in publicity and propaganda.

Encyclopedia of D.R. Ambedkar, Volume -2,

D.R. Sridhar Tripathi, Page No: 98

Education versus Charity

Christian missionaries have traditionally viewed education as one of

the most practical and useful means of spreading their faith. In the case of
India, missionaries started paying particular attention to education especially
in the nineteenth century. Catholic missionaries began to set up schools and
colleges across India at that time for two reasons: firstly, to convert Indians
through the educational opportunities they provided for them and, secondly,
to compete with other Christian missionaries with whom they were often
involved in bitter disputes about protecting and expanding their areas of
influence in different parts of India.

History and Development of Dalit Leadership in India Volume – 12,

Mother Teresa – A supporter of the downtrodden
 Editor: Har Mohinder Singh, K.C. Kanshik, S.R. Sharma, Page No: 179

Dr. B. R. Ambedkar is viewed as messiah of Dalits and downtrodden in

India. He was the chairman of the drafting committee that was constituted
by the constituent assembly in 1947 to draft a constitution for the
Independent India. He played a seminal role in the framing of the
constitution. Bhimrao Ambedkar was also the first law minister of India. For
his yeoman service to the nation, B.R. Ambedkar was bestowed with Bharat
Ratna in 1990.

Dr. Bhimrao Ambedkar was born on April 14, 1891 in Mhow (presently
in Madhya Pradesh). He was the fourteenth child of Ramji and Bhimabai
sakpal Ambedkar. B.R. Ambedkar belonged to the “untouchable” Mahar
caste. His father and grand father served in the British army. In those days,
the government ensured that all the army personnel and their children were
educated and ran special schools for this purpose. This ensured good
education for Bhimarao Ambedkar, which would have otherwise been denied
to him by the virtue of his caste.

Bhimrao Ambedkar experienced caste discrimination right from the

childhood. After his retirement, Bhimrao’s father settled in Satara
Maharashtra. Bhimarao was enrolled in the local school. Here, he had to sit
on the floor in one corner in the classroom and teachers would not touch his
notebooks. In spite of these hardships, Bhimrao continued his studies and
passed his Matriculation examination from Bombay University with flying
colors in 1908. Bhimrao Ambedkar joined the Elphinstone College for further
education. In 1912, he graduated in Political Science and Economics from
Bombay University and got job in Baroda.

His Birth and Greatness Foretold: On April 14th, 1891 a son was born
to Bhimabai and Ramji Ambedkar. His father Ramji was an army officer
stationed at Mhow in Madhya Pradesh-He had risen to the highest rank an
Indian was allowed to hold at that time under British Rule. His mother
decided to call her son Bhim. Before the birth, Ramji’s uncle, who was man
living the religious life of a sanyasi, foretold that this son would achieve
worldwide fame. His parents already had many children. Despite that, they
resolved to make every effort to give him a good education.

Early life and First School: Two years late, Ramji retired from the army,
and the family moved to Dapoli in the Ratnagiri District of Maharastra, from
where they came originally. Bhim was enrolled at school when he was five
years old. The whole family had to struggle to live on the small army pension
Ramji received.

Even from his boyhood Ambedkar had a mind of steel. Once it was
raining heavily. The boy Ambedkar said the would go to school. His friends
said, “These are empty words, how can you go in this heavy rain?” In the
downpour, the boy did go to school and that, too, without an Umbrella! When
some friends found Ramji a job at Satara, things seemed looking up for the
family, and they moved again. Soon after how ever, tragedy stuck.
Bhimabhai, who had been ill, died. Bhim’s aunt Mira, though she herself was
not in good health, took over the care of the children. Ramji read stories
from the epics Mahabharata and Ramayana to his children, and sang
devotional songs to them. In this way, home life was still happy for Bhim, his
brothers and sisters. He never forgot the influence of his father. It taught
Bhim about the rich cultural tradition shared by all Indian.

The Shock of Prejudice-Casteism: Bhim began to notice that he and his

family were treated differently. At school he had to sit in the corner of the
room on a rough mat, away from the desks of the other pupils. At break-
time, he was not allowed to drink water using the cups his fellow school
children used. He had to hold his cupped hands out to have water poured
into them by the school caretaker. Bhim did not know why he should be
treated differently-What was wrong with him? Once, he and his elder brother
had to travel to Goregaon, where their father worked as a cashier, to spend
their summer holidays. They got off the train and waited for long time at the
station, but Ramji did not arrive to meet them. The station master seemed
kind, and asked them who they were and where they were going. The boys
were very well dressed, clean, and polite. Bhim, without thinking, told him
they were Mahars (a group classed as ‘untouchables’). The station master
was stunned-his face changed its kindly expression and he went away.

Bhim decided to hire a bullock cart to take them to their father-this

was before motor cars were used as taxis-but the cart-men had heard that
the boys were ‘untouchables’ and wanted nothing to do with them. Finally,
they had to agree to pay double the usual cost of the journey, plus they had
to drive the cart themselves, while the driver walked beside it. He was afraid
of being polluted by the boys, because they were ‘untouchables.’ However
extra money persuaded him that he could have his cart ‘purified’ later!
Through out the journey, Bhim thought constantly about what had
happened-yet he could not understand the reason for it. He and his brother
were clean and neatly dressed. Yet they were supposed to pollute and make
unclean everything they touched and all that touched them. How could that
be possible?

Bhim never forgot this incident. As he grew up, such senseless insults
made him realize that what Hindu society called ‘Untouchability’ was stupid,
cruel, and unreasonable. His sister had to cut his hair at home because the
village barbers were afraid of being polluted by an ‘untouchable.’ If he asked
her why they were ‘untouchables’, she could only answer “that is the way it
has always been. Bhim could not be satisfied with this answer. He knew that
–it has always been that way” does not mean that there is just reason for it-
or that it had to stay that way for ever. It could be changed.

An outstanding scholar: While in school, Bhim’s teacher Ambedkar

entered his last name into the school records as Ambedkar. Teacher
Ambedkar and Pendse, were the only ones in the entire school who were
kind and affectionate to young him. They made the few fond memories Dr. B.
R. Ambedkar had of his school days. At this time in his young life, with his
mother dead, and father working away from the village where Bhim went to
school, he had some good fortune. His teacher though from a high caste, he
liked him a lot. He praised Bhim’s good work and encouraged him, seeing
what a bright pupil he was. He even invited Bhim to eat lunch with him-
something that would have horrified most high caste Hindus. The teacher
also changed Bhim’s last name to Ambedkar-his own name.

When his father decided to remarry, Bhim was very upset-he still
missed his mother so much. Waiting to run away to Bombay, he tried to steal
his aunt’s purse. When at last he managed to get hold of it, he found only
one small coin. Bhim felt so ashamed. He put the coin back and made a vow
to himself to study very hard and to become independent.

So he was winning the highest praise and admiration from all his
teachers. They urged Ramji to get the best education for his son Bhim. So
Ramji moved with his family to Bombay. They all had to just live in one room,
in an area poorest of the poor lived, but Bhim was able to go to Elphinstone
High school-one of the best schools in all of India. In their one room everyone
and everything was crowded together and the streets outside were very
noisy. Bhim went to sleep when he got home from school. Then his father
would wake him up at two o’clock in the morning! Everything was quiet then-
so he could do his home work and study in peace. In the big city, where life
was more modern than in the villages, Bhim found that he was still called an
‘untouchable’ and treated as if something made him different and bad-even
at his famous school.

One day the teacher called him up to the blackboard to do a sum. All
the other boys jumped up and made a big fuss. Their lunch boxes were
stacked behind the blackboard-they believed that Bhim would ‘pollute’ the
food! When he wanted to learn Sanskrit, the language of the Hindu Holy
Scriptures, he was told that it was ‘forbidden’ for untouchables to do so. He
had to study Persian instead-but he taught himself Sanskrit later in life.

Matriculation and Marriage: In due course, Bhim passed his

matriculation exam. He had already come to the attention some people
improving the society. So when he passed the exam, a meeting was
arranged to congratulate him-he was the first ‘untouchable’ from his
community to pass it.

Bhim was the 17 years old. Early marriage was common in those days,
so he was married to Ramabai the same year. He continued to study hard
and passed the next Intermediate examination with distinction. However,
Ramji found him unable to keep paying the school fees. Through someone
interested in his progress, Bhim was recommended to the Maharaja Gaikwad
of Baroda. The Maharaja granted him a monthly scholarship. With the help of
this, Bhimrao (‘rao’ is added to names in Maharashtra as a sign of respect)
passed his B.A in 1912. Then he was given a job in the civil service-but only
two weeks after starting, he had to rush home to Bombay. Ramji was very ill,
and died very soon afterwards. He had done all he could for his son, laying
the foundation’s foe Bhimrao’s later achievements.

Encyclopedia of D.R. Ambedkar, Volume -1,

D.R. Sridhar Tripathi, Page No: 98

SUMMARY

The Indian untouchables have been dominated by several terms for

the Chandalas to the Dalits. Though they have been victims of their low
caste identity, but after independence, they have been seriously engaged in
different kinds of activities to get rid of their Untouchability. The fact is that
the government has made several legal provisions to protect low caste
people from the oppression. But unfortunately these laws do not get
translated completely into reality. Today, some of the low caste people get
butchered and killed. All too often, their higher caste attackers are not held
accountable. Again this fact becomes another fiction when culprits move
around without account ability.

The studies through this research attempted to look at the various

leaders efforts to bring the changes in the lives of Dalits. However there
were only few who dedicated their life for the cause of Dalits. The great Dalit
leaders are DR. B.R. Ambedkar and Jyotiba Phule. A special emphasis is given
on DR. B.R. Ambedkar’s own life in this research as an example of ever green
leader for Dalit Community. Today his efforts and his teachings, principles
are set as an example for every person who works truly for the caused Dalit
community. Gandhi and Nehru dreamt of a free India where as Ambedkar
built a nation with equality and fraternity. There are several books chosen to
make this research as a best possible thing to make the today’s scenario of
Dalits in our times. Getting through the life of different Dalit leaders paves
the way for understanding today’s situation of Dalits. Are they still
untouchables? Do they enjoy their basic rights? Do they get equal
opportunities like non-Dalits? What is their education and social status? After
going through the history and leadership of various Dalit leaders it is felt that
it is important to know the Dalits then and now what are they going to be
tomorrow? Dharmaram Vidya Kshetram has contributed for the sources of
writing of this research. A special collection of Encyclopedia of Ambedkar and
History and development of Dalit leadership series have inspired to explore
the research on Dalits.

RESEARCH METHODOLOGY

The purpose of a research is to find, explore, describe, explain and find a

solution to a problem gradually. For any research planning and fact finding is
an important process. This process involves scientific enquiry on the
research on the topic. The research method involves a particular topic, on a
particular topic the data collected, analyzed, observed, rechecked, samples
taken and concluded as existing fact or that is affecting today’s society or a
particular community. The topic here chosen is “Social factors responsible for
educational backwardness in Dalit community”

RESEARCH DESIGN

Exploratory method is used as research design. According to Katz

“Exploratory method represents the earlier stage of science this significant
observation implies that all sciences have at the beginning had an approach
which was purely exploratory. Even when a doctor deals with an ailment, he
or she does not describe the medicine straight away rather he or she starts
with all sorts of questions to begin with. So finally he or she arrives at the
conclusion from the answers he or she gets then finds out the symptoms of
an ailment and accordingly prescribes the medicine. So this is a sample for
an exploratory method to find an ailment. But imagine what could be the
ailment and symptoms of Dalits, if this research is going to deal the case of
Dalits the same way the doctor has done. The topic is chosen on the social
factors responsible for educational backwardness in Dalit community. Here
who is the doctor? What are the symptoms? Or what are the findings? Who
are the patients? What could be the solution or medicine to the ailment? The
answer can’t be given in one line. The research topic will give the answer in
the latter pages.

HYPOTHESIS

WORKING HYPOTHESIS

Social factors responsible for causing educational backwardness among Dalit

community and youths

NULL HYPOTHESIS
There is no direct relation between social factors and educational
backwardness of Dalit community and youths.

SOURCE OF DATA

The sources of data collected here are classified as:

Primary data and secondary data

PRIMARY DATA

Primary data is the original information that is collected in a real situation

one to one interaction with the Dalit youths to find their backwardness in
education.

SECONDARY DATA

Secondary data is the past studies or research done by the social reformers
for the other causes of Dalits during their time. The purpose of using
secondary data is to measure the real situation of social factors responsible
for educational backwardness in Dalit community.

SAMPLINGS

According to “Singleton and Straits” A sample is a portion of people drawn

from a larger population. It will be representative of the population only if it
has same basic characteristics of the population from which it is drawn.
Thus, our concern in sampling is not about what types of unit of what
particular description and by what method should be chosen.

SAMPLING PROCESS
Size of the sampling here will be 50 samples. The researcher used method of
probability sampling in which every unit of Dalit community population or
universe has an equal chance of being selected for sample.

The population is divided into subpopulation [strata] and simple

random samples are taken from each stratum. Strata are so designed that
they do not overlap each other.

UNIVERSE

The universe in this study is based on Dalit community in Bangalore. The

number of Dalit community taken is two in which social factors play major
role in backwardness of their education in Dalit community in “Viveknagar
and Hakki Pikki” community.

RESEARCH PROCEDURE

Primary data was collected using interview method. The interview will be
done by the researcher meeting with the youths in Dalit community to
understand the social factors affecting their education. Youths of Dalit are
asked question pertaining to their backwardness and answer to each
question carefully noted during the interview. The feedbacks and replies are
carefully recorded and observed.

TIME PERIOD OF THE STUDY

The time period planned for this study by the researcher is one year.

INTERVIEW SCHEDULE

31 Questions

1. Name:

2. Sex:

3. Age:
4. Education:

5. Marital Status:

a) Yes b) No

6. Have you ever gone to a school?

a) Yes b) No

7. Did you ever feel bad about your caste at your school?

a) Yes b) No

8. Did you study in a ______________ school?

a) Government b) Private c) Others

9. Do your parents have sound financial background to support your

studies?

a) Yes b) No

10. Are your parents educated?

a) Yes b) No

11. Where do you find the discrimination in _____________

12. Your School b) Village c) Worship Places d) Others

13. Do your parents have a family profession like ___________

a) Washing clothes b) Hair cutting c) Scavenging d) Bonded

labor e) Others

14. Do you like doing your family profession?

a) Yes b) No
15. Does your family profession give you sufficient income to meet
your daily requirements?

a) Yes b) No

16. Do your class mates or colleques practice indifference in the name of

caste?

a) Yes b) No

17. Do you really get the privileges of low caste community?

a) Education b) Scholarship c) Employment d) Others

18. At least are you aware of your privileges?

a) Yes b) No

19. Do you know untouchability is a crime?

a) Yes b) No

20. Do you know about sarva shiksha Abhiyan?

a) Yes b) No

21. Do you know children till the age of 14 should get compulsory
education?

a) Yes b) No

22. Do you have any plan to go for higher studies?

a) Under Graduation b) Post Graduation c) Others

23. Should a woman get equal privileges like men in education and
employment?

a) Yes b) No
 24. As a girl do you have any aspiration or goals to achieve in your
life?

a) Yes b) No

25. Do your parents get you married at your young age?

a) Yes b) No

26. Do your parents support you after your marriage?

a) Yes b) No

27. Should Dalit woman study after marriage?

a) Yes b) No

28. Are you frustrated at your work place being a low caste person?

a) Yes b) No

29. Are you financially sound to meet basic requirements like food
shelter and clothing?

a) Yes b) No

30. Are you interested to work for the welfare of ………..

a) Your own community b) Any community c) Others

31. What can be a better way to improve the education status in

your community?

a) Free education b) Compulsory education c) Subsidies with

educational facilities d) Never want to go to a school

PRE-TEST

ANALYSIS
Vimala is originally from Tamilnadu, A Dalit lives in Viveknagar for past five
years have been approached by the researcher for specific interview. The
interview has made the researcher and the Dalit woman both beneficial. She
comes from an economically backward family. She could not continue her
studies after her second PUC. She is now working in a super market. She is
comfortable and co-operative with the researcher for answering all the
interview questions.