BANDARU SATYA (1044)
B.A. PROGRAMME(ECO+HIS)
SECOND YEAR
HISTORY ASSIGNMENT
Question:
Discuss the development of anti-caste movements in the nineteenth
and the early twentieth century with reference to either Ambedkar
or Phule
Answer:
INTRODUCTION
The practice of untouchability is found in the context of the caste system of India. The
practice of untouchability, though racial and ritualistic in origin, was related to the economic
relations and the conflict of interests of the upper and lower castes. The practice of
untouchability as it is found among the Hindus of India means that high caste people would
regard some low castes so low that the former would avoid much contact with the latter It
was ideologically sanctioned by the Brahmins with their religious ideas and beliefs,
expressed in the Hindu doctrine of Karma and Dharma. As the years are pacing, the practice
of untouchability and the position of untouchables also started changing. This all are because
of the great leaders and people like Dr. B. R. Ambedkar, Phule, etc… who fought for their
rights and for others.
CASTE SYSTEM IN INDIA
The Indian Caste System is historically one of the main dimensions where people in India are
socially differentiated through class, religion, region, tribe, gender, and language. It is
considered a closed system of stratification, which means that a person’s social status is
obligated to which caste they were born into. Indian caste system is hereditary, segment
division of society, heirarchy, restrictions on food, endogamy, purity and pollution,
occupational association, social,religious disabilities, distinction in dress, etc…
There are many theories for the origin of caste. Historically, however, it is believed that the
caste system began with the arrival of the Aryans in India around 1500 BC. The Aryans came
from southern Europe and northern Asia with fair skin that contrasted with the indigenous
natives in India. When they arrived, their main contact was with the Dravidians. The only
other culture whose records are dependable about the origins of the caste system are the
Dravidians, but when that culture’s documents were put forwards, it had already been largely
influenced by the Indo-Aryan tradition. Unfortunately, the Aryans completely disregarded
their local cultures and began conquering regions all over north India. At the same time, the
local people were pushed south towards jungles of mountains in north India.
According to rig veda, the society was divided into 4 varnas (literally means colour). Initially
there were no untouchables. The Varna system was relatively not rigid during the Vedic era
(1500BC-1000BC). During the later Vedic era, i.e. around 1000BC there has been a mention
of “Asat Shudra” (untouchable community). Thus untouchability started around 1000BC.
Around 2nd century BC to 1st century AD, because of diversified occupations, several
occupational groups emerged and came to be known by different Jatis. The Varna had a Pan-
Indic hierarchy, i.e. Brahmins are on the top, Kshatriyas are at the second position, Vaishyas
are at the third position and Shudras are found in the bottom of the hierarchy. There are 200
jatis and still there are practiced and there are not uniform hierarchy throughout India.
Varna system is followed throughout India. The untouchables or Shudras are to be serve the
above three according to Brahmanical or Hinduism norms.
BRITISH RULE
The fluidity of the caste system was affected by the arrival of the British. The British brought
with them their own traditional form of government, and as Christians, they did not have
much sympathy for the Hindu institutions. During the initial days of the British East India
Company's rule, caste privileges and customs were encouraged, but the British law courts
began to disagree with the discrimination against the lower castes. However, British policies
of divide and rule contributed towards the hardening of caste identities. As British civilization
multiplied in India, however, it was fatal for the members of different castes, affecting the
beliefs they have about contact and “using the same instruments at the cost of traditional
repulsion”. Domination of upper caste continued.
One aspect of the British Raj were periodic censuses of all Indians which classified and
ranked them into several thousand jatis (communities). As a consequence, the caste system
became even more rigid than it had been previously. This process culminated in 1935 with
the listing of several hundred "scheduled castes" (commonly abbreviated "SCs") and almost
as many "scheduled tribes" (abbreviated "STs") which were considered untouchable.
The economic exploitation of untouchable laborers, both in the villages and the cities of
India, has been widespread. The high-caste Hindu landlords try to make village outcastes
work for nothing or pay them the lowest possible wages. her. Also, violence and terror
against them means that outcastes may refuse to work only at the cost of their lives.
During this time untouchables or Dalits came to know about their strength, that there are in
large in number, and their started to fight against the landowners, government and who ill-
treated them. They are many movements like self-respect movement, depressed class
movement, satyashodak movement, etc... which were started in different parts of the country
for their respective community. These movements were guided or started by great leaders like
Phule, Ambedkar, etc…
Now let us look at the Ambedkar and his actions to uplift the dalit community. He belongs to
Mahars of Maharashtra, who are untouchables.
DR. B. R. AMBEDKAR
Bhimrao Ramji Ambedkar (1893-1956) is one of the main protagonists of Modern Indian
History, being one of the few Untouchable leaders, a Mahar of the Bombay Presidency, who
emerged as a strong personality and a powerful political voice enjoying vigorous support on
the part of the masses. Moreover, due to his being the only one to hold a foreign doctorate he
became the spokesman of all Untouchables in dealings with the British as well as with the
Nationalists, among whom Gandhi reiterated that he was speaking on behalf of all India.
After Independence Dr. Ambedkar again came to the fore due to the fact that he was the main
framer of the Indian Constitution, having been chosen by Pandit Jawaharlal Nehru for that
task. Later in life he reverted to the problem of Untouchability and decided to change religion
altogether, taking diksha (initiation) into Buddhism with many of his followers in Nagpur a
few months before his death (1956).
DISCRIMINATION FELT
Unlike most children of his caste, young Bhim attended school. However, he and his Dalit
friends were not allowed to sit inside the class. Teachers would not touch their notebooks.
When they pleaded to drink water, the school peon (who belonged to the upper caste) poured
water from a height for them to drink. On days the peon was unavailable, young Bhim and
his friends had to spend the day without water.
He is the first dalit to study in foreign land that is US.
ACTIONS OF AMBEDKAR
SOUTHBOROUGH COMMITTEE
In his testimony before the Southborough Committee on Franchise appointed by the British
Government on January 27, 1919, Ambedkar made a vivid comparison between the U.S. and
India.
Ambedkar was the pioneer in pushing forward the idea of universal adult franchise and one
man-one vote. In his 1919 submission to the Southborough Committee, Ambedkar argued:
“No person…should be denied the opportunity of actively participating in the process of
Government. That is to say popular Government is not only Government for the people but
by the people”.
BAHISHKRIT HITKARINI SABHA
Bahishkrit Hitakarini Sabha is a central institution formed by Dr. Babasaheb Ambedkar for
removing difficulties of the untouchables and placing their grievances before government. In
order to bring about a new socio-political awareness among the untouchables, [Link]
Ambedkar established"Bahishkrit Hitkarini Sabaha" on 20 July 1924 at Bombay. The
founding principles of the Sabha were. "Educate, Organize and Agitate".
SIMON COMMISSION
Before the Simon Commission, in 1928, Ambedkar submitted a memorandum on behalf of
his association, the Bahishkrit Hitakarini Sabha. He argued in favour of the granting of
universal franchise and a quota of seats for the Untouchables rather than for separate
electorates.
The report of the Simon Commission finally granted reserved seats to the Depressed Classes,
but candidates who would take part in them would have, first of all, to get their competence
endorsed by the governor of the province. This profoundly annoyed Ambedkar. Anyway, this
report remained a dead letter since the main political force of the country – the Congress –
had not been involved in its making. To get out of this deadlock, a Conference was held in
London in 1930, and then a Second Round Table Conference in 1931. None of them bore
fruits.
COMMUNAL AWARD
On 16th August, 1932, McDonald announced the proposal of on minority representation,
known as the Communal Award which recommended communal electorate. It is also known
as ‘McDonald Award’. Almost everywhere in India mass meeting took place, political
leaders different persuasions, like Madam Mohan Malviya, B.R Ambedkar and M.C Raja
became active. In the end the succeeded in hammering out an agreement, known as the
‘Poona Pact’.
POONA PACT
Poona Pact, (September 24, 1932), agreement between Hindu leaders in India granting new
rights to Dalits (low-caste Hindu groups then often labeled “untouchables”). The pact, signed
at Poona (now Pune, Maharashtra), resulted from the Communal Award of August 4, 1932, a
proposal by the British government which would allot seats in the various legislatures of
India to the different communities in an effort to resolve the various tensions between
communal interests. Dalit leaders, especially Bhimrao Ramji Ambedkar, supported the
proposal, believing it would allow Dalits to advance their interests. Mahatma Gandhi, on the
other hand, objected to the provision of an electorate for the Dalits separate from the Hindu
electorate, which in his view would weaken India in its bid for independence. Though in
prison, Gandhi announced a fast unto death, which he began on September 18.
Ambedkar refused to abandon his support for separate electorates until Gandhi was near
death. He and the Hindu leaders then agreed to the pact, which declined separate electorates
but gave increased representation to the Dalits within the Hindu electorate for a 10-year
period.
INDEPENDENT LABOUR PARTY
Ambedkar established the Independent Labour Party (ILP) in 1936 with an agenda to fight
the social, economic and political rights of the working class. The ILP also stated that it did
not represent any single caste or religion, and there was no difference between touchable and
untouchable, Brahmin and non-Brahmin, Hindu and Muslim. Following its success in the
1937 provincial elections, the ILP remained at the forefront in opposing the Industrial
Disputes Act of 1938. The said Act made conciliation compulsory and workers were to be
penalised with six-month imprisonment for participating in illegal strikes. He stated that it
was against the interests of workers.
SCHEDULED CASTE FEDERATION
In 1942 he founded the Scheduled Caste Federation to protect the rights of dalits in what
would soon be an independent India.
DRAFTING COMMITTEE OF CONSTITUTION
When independence did come in 1947, Ambedkar played a key role in the Constituent
Assembly and came to be called the Father of the Indian Constitution. He wrote into that
document articles which outlawed untouchability and a "directive principle" that, in order to
reverse the effects of untouchability, the government of India should reserve some civil
service positions and some seats in schools and universities for members of the scheduled
castes and tribes.
BUDDHISM
Despite his success at winning "reservations" for former untouchables, Ambedkar became
convinced that twice-born Hindus would never give up the idea of caste inequality. In 1954,
only two years before his death, he publicly converted to Buddhism (a religion which is
supposedly castless) and called upon other dalits to do the same. Several million did.
CONCLUSION
Ambedkar laid great foundation for people to fight for their rights. Inspired by his actions
many movements have been started and achieved success in different parts of the country.
Due to this we all are able to live together without any discrimination. Reservation also
uplifted the lower class people. Because of which, Now a days Dalits are acquiring higher
positions and playing important role in every sector.
BIBLIOGRAPHY
1. Cohn, Bernard, Census and Identity
2. Christophe Jaffrelot, Dr. Ambedkar’s Strategies Against Untouchability and the Caste
System
3. Eleanor Zelliot, From Untouchable to Dalit Essays on the Ambedkar Movement
4. Enrico Fasana, BHIMRAO RAMJI AMBEDKAR AND THE CASTE SYSTEM: The
Social Thought of an Indian Political Leader
5. Raj S. Gandhi, THE PRACTICE OF UNTOUCHABILITY: PERSISTENCE AND
CHANGE
6. Class Notes
