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Manjur Ali FORGOTTEN AT THE MARGIN : MUSLIM MANUAL SCAVENGERS Manual scavenging has been thrust upon a community who is then persuaded to be happy with its own marginality. In the Indian context, where division of labour of an individual is decided by his caste, this lack of economic alternative should be construed as a major principle of casteism. It is not just a ‘division of labour’, but also the “division of labourer”. It justifies manual scavenging in the name of ‘job’. Despite all the laws against caste practices, it’s most inhuman manifestation i.e. manual scavenging is still practiced in India. To deal with such a “dehumanizing practice” and “social stigma” the Union government passed a law known as Prohibition of Employment as Manual Scavengers and their Rehabilitation Bill, 2013. This Bill will override the previous one as it had “not proved adequate in eliminating the twin evils of insanitary latrines and manual scavenging from the country.” It is in this context, that this paper would like to deal with Muslim manual scavengers, a little known entity in social science. The first question this paper would like to discuss is about the caste among Indian Muslims despite no sanction from the religion. Secondly, this paper shall deal with Muslim manual scavengers, an Arzal biradari, including their social history. This section will try to bring forth the socio-economic context of Muslim manual scavengers who live an ‘undignified’ life. Third section will deal with the subject of inaccessibility of scheme benefit meant for all manual scavengers? What has been the role of State in providing a dignified life to its citizens? A critical analysis of the movement against manual scavenging shall also be covered. -
The People of India
LIBRARY ANNFX 2 CORNELL UNIVERSITY LIBRARY ^% Cornell University Library DS 421.R59 1915 The people of India 3 1924 024 114 773 Cornell University Library The original of this book is in the Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924024114773 THE PEOPLE OF INDIA =2!^.^ Z'^JiiS- ,SIH HERBERT ll(i 'E MISLEX, K= CoIoB a , ( THE PEOPLE OF INDIA w SIR HERBERT RISLEY, K.C.I.E., C.S.I. DIRECTOR OF ETHNOGRAPHY FOR INDIA, OFFICIER d'aCADEMIE, FRANCE, CORRESPONDING MEMBER OF THE ANTHROPOLOGICAL SOCIETIES OF ROME AND BERLIN, AND OF THE ANTHROPOLOGICAL INSTITUTE OF GREAT BRITAIN AND IRELAND SECOND EDITION, EDITED BY W. CROOKE, B.A. LATE OF THE INDIAN CIVIL SERVICE "/« ^ood sooth, 7tiy masters, this is Ho door. Yet is it a little window, that looketh upon a great world" WITH 36 ILLUSTRATIONS AND AN ETHNOLOGICAL MAP OF INDIA UN31NDABL? Calcutta & Simla: THACKER, SPINK & CO. London: W, THACKER & CO., 2, Creed Lane, E.C. 191S PRINTED BY WILLIAM CLOWES AND SONS, LIMITED, LONDON AND BECCLES. e 7/ /a£ gw TO SIR WILLIAM TURNER, K.C.B. CHIEF AMONG ENGLISH CRANIOLOGISTS THIS SLIGHT SKETCH OF A LARGE SUBJECT IS WITH HIS PERMISSION RESPECTFULLY DEDICATED PREFACE TO THE FIRST EDITION In an article on "Magic and Religion" published in the Quarterly Review of last July, Mr. Edward Clodd complains that certain observations of mine on the subject of " the impersonal stage of religion " are hidden away under the " prosaic title " of the Report on the Census of India, 1901. -
Contempt and Labour: an Exploration Through Muslim Barbers of South Asia
religions Article Contempt and Labour: An Exploration through Muslim Barbers of South Asia Safwan Amir Madras Institute of Development Studies, University of Madras, Chennai 600020, India; [email protected] Received: 9 September 2019; Accepted: 4 November 2019; Published: 6 November 2019 Abstract: This article explores historical shifts in the ways the Muslim barbers of South Asia are viewed and the intertwined ways they are conceptualised. Tracing various concepts, such as caste identity, and their multiple links to contempt, labour and Islamic ethical discourses and practices, this article demonstrates shifting meanings of these concepts and ways in which the Muslim barbers of Malabar (in southwest India) negotiate religious and social histories as well as status in everyday life. The aim was to link legal and social realms by considering how bodily comportment of barbers and pious Muslims intersect and diverge. Relying on ethnographic fieldwork among Muslim barbers of Malabar and their oral histories, it becomes apparent that status is negotiated in a fluid community where professional contempt, multiple attitudes about modernity and piety crosscut one another to inform local perceptions of themselves or others. This paper seeks to avoid the presentation of a teleology of past to present, binaries distinguishing professionals from quacks, and the pious from the scorned. The argument instead is that opposition between caste/caste-like practices and Islamic ethics is more complex than an essentialised dichotomy would convey. Keywords: barber; Ossan; caste; Islam; contempt; labour; Mappila; Makti Thangal; Malabar; South Asia 1. Introduction The modern nation-state of India has maintained an ambiguous relationship with caste and minority religions especially concerning reservation policies in various state and non-state sectors. -
Compliance Or Defiance? the Case of Dalits and Mahadalits
Kunnath, Compliance or defiance? COMPLIANCE OR DEFIANCE? THE CASE OF DALITS AND MAHADALITS GEORGE KUNNATH Introduction Dalits, who remain at the bottom of the Indian caste hierarchy, have resisted social and economic inequalities in various ways throughout their history.1 Their struggles have sometimes taken the form of the rejection of Hinduism in favour of other religions. Some Dalit groups have formed caste-based political parties and socio-religious movements to counter upper-caste domination. These caste-based organizations have been at the forefront of mobilizing Dalit communities in securing greater benefits from the Indian state’s affirmative action programmes. In recent times, Dalit organizations have also taken to international lobbying and networking to create wider platforms for the promotion of Dalit human rights and development. Along with protest against the caste system, Dalit history is also characterized by accommodation and compliance with Brahmanical values. The everyday Dalit world is replete with stories of Dalit communities consciously or unconsciously adopting upper-caste beliefs and practices. They seem to internalize the negative images and representations of themselves and their castes that are held and propagated by the dominant groups. Dalits are also internally divided by caste, with hierarchical rankings. They themselves thus often seem to reinforce and even reproduce the same system and norms that oppress them. This article engages with both compliance and defiance by Dalit communities. Both these concepts are central to any engagement with populations living in the context of oppression and inequality. Debates in gender studies, colonial histories and subaltern studies have engaged with the simultaneous existence of these contradictory processes. -
Caste, Kinship and Sex Ratios in India
NBER WORKING PAPER SERIES CASTE, KINSHIP AND SEX RATIOS IN INDIA Tanika Chakraborty Sukkoo Kim Working Paper 13828 http://www.nber.org/papers/w13828 NATIONAL BUREAU OF ECONOMIC RESEARCH 1050 Massachusetts Avenue Cambridge, MA 02138 March 2008 We thank Bob Pollak, Karen Norberg, David Rudner and seminar participants at the Work, Family and Public Policy workshop at Washington University for helpful comments and discussions. We also thank Lauren Matsunaga and Michael Scarpati for research assistance and Cassie Adcock and the staff of the South Asia Library at the University of Chicago for their generous assistance in data collection. We are also grateful to the Weidenbaum Center and Washington University (Faculty Research Grant) for research support. The views expressed herein are those of the author(s) and do not necessarily reflect the views of the National Bureau of Economic Research. NBER working papers are circulated for discussion and comment purposes. They have not been peer- reviewed or been subject to the review by the NBER Board of Directors that accompanies official NBER publications. © 2008 by Tanika Chakraborty and Sukkoo Kim. All rights reserved. Short sections of text, not to exceed two paragraphs, may be quoted without explicit permission provided that full credit, including © notice, is given to the source. Caste, Kinship and Sex Ratios in India Tanika Chakraborty and Sukkoo Kim NBER Working Paper No. 13828 March 2008 JEL No. J12,N35,O17 ABSTRACT This paper explores the relationship between kinship institutions and sex ratios in India at the turn of the twentieth century. Since kinship rules varied by caste, language, religion and region, we construct sex-ratios by these categories at the district-level using data from the 1901 Census of India for Punjab (North), Bengal (East) and Madras (South). -
2021 Daily Prayer Guide for All People Groups & Unreached People
2021 Daily Prayer Guide for all People Groups & Unreached People Groups = LR-UPGs = of South Asia Joshua Project data, www.joshuaproject.net (India DPG is separate) AGWM Western edition I give credit & thanks to Create International for permission to use their PG photos. 2021 Daily Prayer Guide for all People Groups & LR-UPGs = Least-Reached-Unreached People Groups of South Asia = this DPG SOUTH ASIA SUMMARY: 873 total People Groups; 733 UPGs The 6 countries of South Asia (India; Bangladesh; Nepal; Sri Lanka; Bhutan; Maldives) has 3,178 UPGs = 42.89% of the world's total UPGs! We must pray and reach them! India: 2,717 total PG; 2,445 UPGs; (India is reported in separate Daily Prayer Guide) Bangladesh: 331 total PG; 299 UPGs; Nepal: 285 total PG; 275 UPG Sri Lanka: 174 total PG; 79 UPGs; Bhutan: 76 total PG; 73 UPGs; Maldives: 7 total PG; 7 UPGs. Downloaded from www.joshuaproject.net in September 2020 LR-UPG definition: 2% or less Evangelical & 5% or less Christian Frontier (FR) definition: 0% to 0.1% Christian Why pray--God loves lost: world UPGs = 7,407; Frontier = 5,042. Color code: green = begin new area; blue = begin new country "Prayer is not the only thing we can can do, but it is the most important thing we can do!" Luke 10:2, Jesus told them, "The harvest is plentiful, but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field." Why Should We Pray For Unreached People Groups? * Missions & salvation of all people is God's plan, God's will, God's heart, God's dream, Gen. -
The Musalman Races Found in Sindh
A SHORT SKETCH, HISTORICAL AND TRADITIONAL, OF THE MUSALMAN RACES FOUND IN SINDH, BALUCHISTAN AND AFGHANISTAN, THEIR GENEALOGICAL SUB-DIVISIONS AND SEPTS, TOGETHER WITH AN ETHNOLOGICAL AND ETHNOGRAPHICAL ACCOUNT, BY SHEIKH SADIK ALÍ SHER ALÍ, ANSÀRI, DEPUTY COLLECTOR IN SINDH. PRINTED AT THE COMMISSIONER’S PRESS. 1901. Reproduced By SANI HUSSAIN PANHWAR September 2010; The Musalman Races; Copyright © www.panhwar.com 1 DEDICATION. To ROBERT GILES, Esquire, MA., OLE., Commissioner in Sindh, This Volume is dedicated, As a humble token of the most sincere feelings of esteem for his private worth and public services, And his most kind and liberal treatment OF THE MUSALMAN LANDHOLDERS IN THE PROVINCE OF SINDH, ВY HIS OLD SUBORDINATE, THE COMPILER. The Musalman Races; Copyright © www.panhwar.com 2 PREFACE. In 1889, while I was Deputy Collector in the Frontier District of Upper Sindh, I was desired by B. Giles, Esquire, then Deputy Commissioner of that district, to prepare a Note on the Baloch and Birahoi tribes, showing their tribal connections and the feuds existing between their various branches, and other details. Accordingly, I prepared a Note on these two tribes and submitted it to him in May 1890. The Note was revised by me at the direction of C. E. S. Steele, Esquire, when he became Deputy Commissioner of the above district, and a copy of it was furnished to him. It was revised a third time in August 1895, and a copy was submitted to H. C. Mules, Esquire, after he took charge of the district, and at my request the revised Note was printed at the Commissioner-in-Sindh’s Press in 1896, and copies of it were supplied to all the District and Divisional officers. -
1 CENTRAL LIST of Obcs for the STATE of JHARKHAND Entry No
CENTRAL LIST OF OBCs FOR THE STATE OF JHARKHAND Entry No Caste/ Community Resolution No. & Date 1. Abdal 12015/2/2007-B.C.C. dt. 18/08/2010 2. Aghori 12015/2/2007-B.C.C. dt. 18/08/2010 3. Amaat 12015/2/2007-B.C.C. dt. 18/08/2010 4. Bagdi 12015/2/2007-B.C.C. dt. 18/08/2010 5. Bakho (Muslim) 12015/2/2007-B.C.C. dt. 18/08/2010 6. Banpar 12015/2/2007-B.C.C. dt. 18/08/2010 7. Barai 12015/2/2007-B.C.C. dt. 18/08/2010 Barhai, Vishwakarma 12015/2/2007-BCC dt. 18/08/2010 8. 12015/13/2010-B.C.II. dt. 08/12/2011 9. Bari 12015/2/2007-BCC dt. 18/08/2010 10. Beldar 12015/2/2007-B.C.C. dt. 18/08/2010 11. Bhar 12015/2/2007-B.C.C. dt. 18/08/2010 12. Bhaskar 12015/2/2007-B.C.C. dt. 18/08/2010 Bhat, Bhatt, Bhat (Muslim) 12015/2/2007-BCC dt. 18/08/2010 13. 12015/13/2010-B.C.II. Dt. 08/12/2011 14. Bhathiara (Muslim) 12015/2/2007-BCC dt. 18/08/2010 15. Bind 12015/2/2007-B.C.C. dt. 18/08/2010 16. Bhuihar, Bhuiyar 12015/2/2007-B.C.C. dt. 18/08/2010 17. Chain, Chayeen 12015/2/2007-B.C.C. dt. 18/08/2010 18. Chapota 12015/2/2007-B.C.C. dt. 18/08/2010 19. Chandrabanshi (Kahar) 12015/2/2007-B.C.C. -
REVISION of 'Tlfesjjist.'Vof SCHEDULED Ofgtes Anfi
REVISIONv OF 'TlfEsJjIST.'VOf Svv'vr-x'- " -?>-•'. ? ••• '■gc^ ’se v ^ - - ^ r v ■*■ SCHEDULED OfgTES ANfi SCHEDULED-TIBBS' g o VESNMEbrr pF ,i^d£4 .DEI^Ap’MksfT OF.SOCIAL SEmFglTY THE REPORT OF THE ADVISORY COMMITTEE ON THE REVISION OF THE LISTS OF SCHEDULED CASTES AND SCHEDULED TRIBES GOVERNMENT OF INDIA DEPARTMENT OF SOCIAL SECURITY CONTENTS PART I PTER I. I n t r o d u c t i o n ............................................................. 1 II. Principles and P o l i c y .................................................... 4 III. Revision o f L i s t s .............................................................. 12 IV. General R eco m m en d a tio n s.......................................... 23 V. Appreciation . 25 PART II NDJX I. List of Orders in force under articles 341 and 342 of the Constitution ....... 28 II. Resolution tonstituting the Committee . 29 III, List of persons 'who appeared before the Committee . 31 (V. List of Communities recommended for inclusion 39 V. List of Communities recommended for exclusion 42 VI, List of proposals rejected by the Committee 55 SB. Revised Statewise lists of Scheduled Castes and . Scheduled T r i b e s .................................................... ■115 CONTENTS OF APPENDIX 7 1 i Revised Slantwise Lists pf Scheduled Castes and Scheduled Tribes Sch. Sch. Slate Castes Tribes Page Page Andhra Pracoih .... 52 9i rtssam -. •S'S 92 Bihar .... 64 95 G u j a r a i ....................................................... 65 96 Jammu & Kashmir . 66 98 Kerala............................................................................... 67 98 Madhya Pradesh . 69 99 M a d r a s .................................................................. 71 102 Maharashtra ........................................................ 73 103 Mysore ....................................................... 75 107 Nagaland ....................................................... 108 Oriisa ....................................................... 78 109 Punjab ...... 8i 110 Rejssth&n ...... -
Does Untouchability Exist Among Muslims?
INSIGHT Constitution (Scheduled Castes) Order, Does Untouchability Exist 1950, popularly known as the Presiden- tial Order (1950), lists the castes eligible among Muslims? for affi rmative action. Its previous incar- nation prepared in 1936 had identifi ed Evidence from Uttar Pradesh castes that face ritual untouchability in terms of the binary of pure/impure. The Presidential Order, 1950 initially included Prashant K Trivedi, Srinivas Goli, Fahimuddin, Surinder Kumar only Hindus; later, Buddhists and Sikhs were also included in it. Among the Untouchability forms a crucial ne issue has cropped up time and major religious communities in India, criterion for inclusion in the list of again in social science literature Muslims and Christians remain exclud- Scheduled Castes. It is rarely Oand political discourse: is there ed from the schedule. a group of people among Muslims com- discussed with reference to parable to those included in the list of The Practice of Untouchability Muslims. A household survey was Scheduled Castes (SCs) in terms of their In a comprehensive study of untoucha- conducted in 14 districts of Uttar socio-economic conditions, social status, bility, Shah et al (2006: 19) defi ne un- Pradesh to examine contradictory and experience of untouchability? In the touchability as a “distinct Indian social absence of any reliable data and studies, institution that legitimises and enforces claims about the practice of this issue is rather diffi cult to explore. practices of discrimination against people untouchability by non-Dalit It is especially so because no castes, born into particular castes and legitimises Muslims and Hindus towards other than those that follow Hinduism, practices that are humiliating, exclusion- Dalit Muslims in Uttar Pradesh. -
GIPE-208819-Contents.Pdf (10.25Mb)
THE BOOK At the Census of India, in 1881, an attempt was lll3de to obtain the materials for a complete list of all Castes and Tribes as 1 eturned by the. people themselves .and ente red by the Census Enumerators in their Schedutes. Instructions were sent to .each Province and Native State directing that the number of each Caste recorded, .and the composition of each Caste by sex should be shown in the .:final report. In this manner it was designed to lay "a foundation for further research into the little l-nown subject of Caste," a subject .in inquiring into which investigators have been gravelled, not for lack of matter but from its abundance and complexity, and the lack of all rational arran~ment. The subject as a whole has indeed been a mighty maze without a plan. An inquirer .into the social habits and customs of a Caste in nne district h.a.s always been liable to the .subse quent dis.covery that the people whom he had met were but offshoots or wanderers from a larger Tribe whose home was in another province. The distinctive habits and customs of a people are of course always freshest and most marked where the mass of that people dwell : and when a detachment wanders away or splits off from the parent Tribe and settles elsewhere, it suffers, notwithstanding its Caste-conserv ancy. a certain change through the moul ding influence of superior numbers around. Hence the desideratum of a bird'.s-eye view of the entire system of Castes and Tribes found in India : and this, as far as tlteir strength and distribution go, is what 1 have tried to supply in this Compendium. -
Sayyids and Social Stratification of Muslims in Colonial India: Genealogy and Narration of the Past in Amroha∗
Sayyids and Social Stratification of Muslims in Colonial India: Genealogy and Narration of the Past in Amroha∗ SOHEB NIAZI Abstract While Islamic scriptures like the Quran and Hadith are often quoted to negate the existence of social stratification among Muslims, authors of genealogical texts rely on the very same scriptures to foreground and legitimise discussions on descent and lineage. In the South Asian context, several conceptions of hierarchy as practised by Muslims in north India evolved over the course of colonial rule and were deployed interchangeably by Sayyids. These were based on notions of race, ethnicity, respectability and nobility, and occupational distinctions as well as narratives that referred to the history of early Islam. This article contributes to the study of social stratification among South Asian Muslims by explor- ing the evolution of Urdu tarikh (historical texts) produced by Sayyid men in the qasbah of Amroha in the Rohilkhand region of the United Provinces during the late nineteenth and early twentieth centuries. The Sayyid authors narrated the past through the medium of nasab (genealogy). While their texts place emphasis on lineage and descent to legitimise a superior social status for Sayyids, they also shed light on the changing social and material context of the local qasbah politics with the discourse on genealogy evolv- ing into a form that engaged with social contestations. Introduction All mankind is from Adam and Eve, an Arab has no superiority over an Ajami nor does an Ajami have any superiority over an Arab; also a White has no superiority over a Black nor does a Black have any superiority over a White, except by piety and good action.