Dalit (outcaste)

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In South Asia's caste system, a Dalit — formerly known as untouchable or achuta — is a person outside of the four castes, and considered below them. Included are such people as leather-workers, scavengers, and street handicrafters. Other terms have been used to refer to Dalits in recent times. Harijan was the polite form for untouchable coined by Mahatma Gandhi which means "Children of God" (Hari is another name for Vishnu, a Hindu god). Untouchables generally consider this term to be condescending and prefer the term Dalit (Hindi: दलित), variously translated as "crushed", "stepped on" or "oppressed". The term scheduled castes/scheduled tribes (SC/ST) is also used in the Indian legal system to refer to this group along with non-caste tribes.

Contents

Social Background & Origins

The origin of the Dalit community, much like the origin of the caste system itself, is marked by mystery and debate. Adherants of the Aryan migration hypothesis theorize that the caste system was a product of the invasion, with the Aryans reserving the higher castes for themselves and relegating the darker-skinned, native inhabitants that they conquered to the lower castes and untouchable status. An alternative theory accepts this general outline, but holds that the Dalit community existed prior to the Aryan migration as an oppressed class among the native Dravidian peoples of South Asia. In this latter theory, the Dalit status was simply preserved and expanded by the Aryans as part of the integration of Aryan and Dravidian societies.

In the context of traditional Hindu beliefs, Dalit status has often been historically associated with occupations that were regarded as ritually impure: any occupation that involved killing or handling the bodies of dead things, or anything involving disposing of refuse or human waste. Engaging in these activities was considered to be polluting to the individual that performed them, and this pollution was considered to be 'contagious'. As a result, Dalits were commonly banned from fully participating in Hindu religious life (they could not enter the premises of a temple), and elaborate precautions were sometimes observed to prevent incidental contact between Dalits and higher-caste Hindus.

Historically, there may not have been clear demarcation between Dalit castes and the lowest Shudra castes. Before the freezing of lands and territories that occurred during the British colonial period, it may have been possible for Dalits to move up the ladder as Shudras or higher castes. In the same way, some people from the lowest Shudra communities may have been reduced in status to that of the Dalits. Culturally there appears to be continuity across the caste spectrum.

In modern India the word 'Dalit' has been applied to all people who do not belong to any of the four castes of Hinduism. Defined in this way, 'Dalit' includes not only low-caste or outcaste Hindus, but also aborigonal followers of animist religions, and possibly may have historically included immigrant communities that subscribed to beliefs that were seen as being incompatible with orthodox brahmanist and Hindu traditions.

Dalits are not a single identifiable race or caste. Instead, they are divided into various subcastes known as or 'jatis', the lowest ranking of which is generally considered to be the Bhangis. Most genetic studies have been unable to find significant evidence that members of 'untouchable' groups are substantially different from other groups in similar locations. The genetic differences between castes within a given region are probably less than the genetic differences between people of the same caste spread across different regions. While at least [one study] has found a correlation between caste status and genetic markers seeming to indicate a more European linneage, no clear biological basis for caste distinctions has been conclusively revealed.

The absence of strong genetic differentiation between Dalits and non-Dalits is often regarded as evidence that the caste barrier has historically been more permeable than has been the common perception. Intermarriage (which is again growing in popularity in Indian society), or sexual infidelity (the prevalence of which is difficult to assess) across caste lines may be more common than was previously thought. Additionally, Dalits ranks may have been swollen by newly outcaste individuals or communities over the years. It is noteworthy that members of certain regional tribes that are considered Dalits are sometimes seen by Indians as being racially distinct- they are often regarded as being more closely related to Burmese, Thais, and other Southeast and East Asians.

Many Dalits who have converted to other religions in the past few centuries continue to retain their Dalit identity. In the 1991 census, Dalits constituted more than 16% of India's population, [1] with the greatest numbers living in Uttar Pradesh, West Bengal, and Bihar. They are also found in Nepal. In Pakistan, more than 60% of the total Hindu population are Dalits, keeping in mind Pakistan is primarily Muslim.

Dalits and Indian Politics

M.K. Gandhi made it part of the Indian National Congress's mission to eradicate untouchability. For this reason, untouchability has been officially abolished in India, although social practice on the ground has lagged behind, particularly in rural villages. In a few of these extremely traditional villages, Dalits are still not allowed to let their shadows fall upon Brahmins for fear of ritually contaminating them; and they are still required to sweep the ground where they walk to remove the 'contamination' of their footfalls. In some of these villages, rural Dalits are forbidden to worship in temples or to draw water from the same wells as caste Hindus, and they usually live in segregated neighbourhoods outside of the main village. As a general rule, in urban areas and most villages the old concepts of a rigid caste system and untouchability no longer exist, though most Indians do voluntarily hold on to their caste origins.

Some of the seats in the National and State Parliments 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.

Dalits and Religion

One of the tougher questions in modern Indian society is whether the Dalits are really Hindus. Traditionally, Dalits have been barred from many activities that were seen as central to Vedic religion and Hindu practices. The wide variety of practices and beliefs observed in Hinduism makes any clear assessment difficult. Defined narrowly as the practice of rituals associated with the Vedic teachings and Brahmin-centered orthodox religious complex, then many Dalits would be classified as non-Hindus. But if 'Hinduism' is viewed in wider terms as simply a convenient label for the full range of Indian religious practices, then most Indians- including Dalits- would fit into that category.

As Dalits have been subjected to caste violence and degradation, many have been drawn to other religions, such as Buddhism (see Neo-Buddhism), Christianity, Dalit theology, and Islam. Unconverted Dalits continue to debate whether they are 'Hindu' or 'non-Hindu'. Some Dalits have been able to succesfully integrate into urban Indian society, where caste origins are often more difficult to assess, and given less emphasis in public life. In rural India, caste origins are more readily apparent, and remain excluded from local religious life. Because many Dalits feel they must have a formal religion, the urge to change their religion is strong. Some Dalit leaders and individuals (such as B.R. Ambedkar) have seen conversion as a means of improving the social and economic standings of Dalits, by removing them from a religious environment where they are excluded and denigrated.

Dalit poltician and activist B.R. Ambedkar was influential in encouraging many Dalits to convert to Buddhism in order to escape the inequities of the caste system. Ambedkar himself converted to Buddhism shortly before his death. The interpretation of Buddhism popularized by Ambedkar and his followers borrowed heavily from the Theravada tradition and emphasized the Buddha's teachings on social equality, particularly his rejection of caste status for members of the Sangha, and the Buddhist teaching that the 'true Brahman' is one who engages in ethical behaviour, regardless of birth. This movement is sometimes identified by the name Neo-Buddhism.

In recent years, the use of mass conversion as a Dalit political tactic (often to either Christianity or Buddhism) has become mired in controversy, with some politicians calling for bans on mass conversion ceremonies.

Dalits and Social Policy

The central government and many state governments have reserved places for Dalits in all educational courses and government jobs in order to enhance their integration into the mainstream, but many poor Dalits remain poorly educated. Most Dalits remain poor, and, like other poor Indians, are unable to afford the private schools and tutoring available to wealthier families. The improvement of the public education system remains an important priority for many Dalit activists, who believe that the poor quality of public primary schools prevents Dalits from taking advantage of the educational opportunities supposedly provided for them by quotas and prefered admission to institutions of higher learning. Education for rural Dalits remains particularly problematic. Additionally, a recent Supreme Court decision removed the quota system from private and unaided professional colleges, limiting preferred admissions criteria for Dalit students to government-run and funded educational institutions.

Some Dalits believe that the jobs traditionally reserved for Dalits are no longer lucrative, and should be supplimented by reserved jobs in the private sector. Recently, some Dalit politicians have attempted to secure action from international business groups and the World Bank that would provide reserved jobs for Dalits in foreign funded development projects, and foreign business investments [2].

In rural India, many of the problems faced by Dalits are the same as those faced by poor, rural Indians of other castes. Dalits in communities affected by poverty may become targers for the frustrations and fears of non-Dalit residents. These individuals, often desperately poor themselves, may particularly target Dalits who are seen as living 'above their station'- either through economic prosperity, or by acting without regard for traditional caste restrictions on behaviour and relationships (see [3] and [4] for examples).

Famous Dalits

See also

Further reading

  • Mari Marcel Thekaekara. 1999. Endless Filth: The Saga of the Bhangis. London: Zed Books. ISBN 184277266X.
  • Subrata K. Mitra and V.B. Singh. 1999. Democracy and Social Change in India: A Cross-Sectional Analysis of the National Electorate. New Delhi: Sage Publications. ISBN 817036809X (India HB) ISBN 0761993444 (U.S. HB).

External links

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