Internal Classification of Scheduled Castes: the Punjab Story

Total Page:16

File Type:pdf, Size:1020Kb

Internal Classification of Scheduled Castes: the Punjab Story COMMENTARY “in direct recruitments only and not in Internal Classification of promotion cases”.2 Learning from the Punjab experience, the state government Scheduled Castes: of Haryana too decided in 1994 to divide its scheduled caste population in two blocks, The Punjab Story A and B, limiting 50 per cent of all the seats for the chamars (block B) and offer- ing 50 per cent of the seats to non-chamars Surinder S Jodhka, Avinash Kumar (block A) on preferential basis. This arrangement worked well until Much before the question of n the recommendations of the 2005 when the Punjab and Haryana High quotas within quotas in jobs Ramachandra Rao Commission, Court directed the two state governments reserved for the scheduled castes Othe government of Andhra about the “illegality” of the provision in Pradesh decided in June 1997 to classify response to a writ petition by Gaje Singh, acquired prominence in Andhra its scheduled caste (SC) population into A, a chamar from the region. The petitioner Pradesh, Punjab had introduced a B, C and D categories and fixed a specific cited the Supreme Court judgments twofold classification of its SC quota of seats against each of the caste against the sub-classification of scheduled population. When the Andhra categories roughly matching the propor- castes in the case of Andhra Pradesh. tion of their numbers in the total popula- Though, the Punjab state government case went to court, Punjab had to tion. This was done in response to the pow- quickly worked a way out of it and turned rework its policy. It is useful to erful Dandora movement by the madigas the official order of 1975 into an Act in closely examine the Punjab case demanding a rationalisation of the quota view of the political urgency in context of to see if the internal classification system. However, the state government’s the forthcoming elections to the state directive was struck down by a single assembly, the legal tangle is far from SC of s for quotas in jobs has judge bench of the high court of Andhra resolved. served a purpose. Pradesh in 1998. The Andhra Pradesh gov- ernment persisted with its decision and The Punjab Case proposed to turn it into an Act, which was Of all the states of the Indian union, Pun- duly passed by the state assembly in the jab has the highest proportion of SCs. The year 2000. The act was also challenged in SC population in Punjab has also been the high court but this time a five-member growing at a rate much higher than the bench found nothing unconstitutional in rest of the population. In 1971 the propor- sub-classification of the scheduled castes tion was 24.7 per cent. It went up to 26.9 of Andhra Pradesh and rejected the appeal per cent in 1981 and further to 28.3 per against it. However, when the case went cent in 1991. However, in the following to the Supreme Court, the court took a decade it grew at slower rate and was negative view on the act and stuck it down 28.85 per cent in 2001. Punjab also has a in 2005. Implications of this judgment much larger proportion of seats reserved were however not confined to the state of for the SCs (25 per cent against 15 per cent Andhra Pradesh alone. at the national level). Much before the question of “quotas Like elsewhere, the SCs of Punjab are within quotas” for the scheduled castes divided into different communities with became a controversial subject in Andhra distinct social identities and experiences Pradesh, the government of Punjab had of economic development. According to the introduced a twofold classification of its official list Punjab has a total 37 SCs. How- scheduled caste population. It was on ever, a large majority of them can be club- May 5, 1975, that the state government bed into two or three clusters. The first sent a letter to the offices of its various de- cluster of mazhabi Sikhs and the balmikis/ partments directing them to offer “50 per bhangis constitute a total of 41.9 per cent cent of all the vacancies of the quota re- (30.75 and 11.15 per cent respectively) of served for scheduled castes … to balmikis the total scheduled castes population. Simi- and mazhabi Sikhs, if available, as a first larly, the second caste cluster made up of preference from amongst the scheduled the ad dharmis (15.74 per cent) and caste candidates”.1 In a subsequent official chamars/ravidasis/ramdasi Sikhs (25.85 directive, it was further clarified that the per cent) together constitutes another 41.59 proposed classification of quotas applied per cent. The remaining 33 caste groups 20 October 27, 2007 Economic & Political Weekly COMMENTARY constitute only 16.51 per cent of the total Notwithstanding the Akalis claim of Akalis over the Congress Party. As a senior scheduled castes population of Punjab.3 representing all Sikhs, there have always bureaucrat from the social welfare depart- For various historical reasons, those been sharp political differences within the ment of the Punjab government told us in from the second cluster of Punjabi SCs have Sikh community. Caste has remained an a personal interview: been much more mobile and politically important factor that shapes the internal …nearly all the chamars and ad dharmis voted active than the rest.4 It was among the power structure of the Sikh community. for the Congress Party and similarly the maz- chamars of the doaba sub-region that the The Akali Dals have all been dominated habis voted for the Akalis. Mazhabi Sikhs are generally proud Sikhs which made them a nat- famous ad dharam movement appeared by the Sikh upper castes, the khatris and ural ally of the Akalis. Giani Zail Singh wanted during the 1920s. Not only did the move- the jats. On the other end, the dalits to break this alliance and that was perhaps the ment give visibility to the community, it also among them, who constitute anywhere political reason why the quota classification emphasised the need to educate children between 25 per cent and 30 per cent of the was introduced. and encouraged entrepreneurship among total Sikh population, have remained on Similarly, the balmikis with a substan- its followers, who were almost entirely the margins of “community affairs”. In tial presence in urban Punjab could go made up of the local chamars [Juergens- fact the dalits among Sikhs showed little along with the “Hindu” politics of the Jan meyer 1988]. The ravidasis and ramdasis, enthusiasm for a separate Punjabi Suba Sangh in a communally charged politics. who too are originally from the same com- fearing increased domination of the upper It is in this context that one ought to see munity, have also done much better than caste jats in the local rural setting. the quota politics of the Congress Party the balmikis and mazhabi Sikhs in the The Sikh Akali leadership which had during the 1970s. Even today the balmikis field of education and in securing quality earlier worked from within the Congress and the mazhabis look back at Giani Zail jobs under the quota system. Notwith- Party also began to pursue an autono- Singh as a messiah. As one of their recent standing the growing appeal of the term mous political agenda during the post- leaflet applauds him, he was someone dalit for self-description across caste com- independence period. They were ex- who: munities and the continued use of the tremely successful with the elections of …was an exceptional human being. As the category scheduled castes by state agen- the Shiromani Gurudwara Prabandhak chief minister of Punjab he tried to under- cies and popular media, the internal dif- Committee (SGPC) and aspired to rule the stand and feel the pains and aspirations of ferences among different communities state of Punjab. However, the Congress the balmiki-mazhabi Samaj from the depth continue to be as important as they would continued to command allegiance of a of his heart. Unlike other political leaders he did not merely deliver speeches and seek ap- ever have been. fairly good proportion of Sikhs, parti- plause from the audience but also did some- cularly those from non-dominant caste thing positive by allocating 50 per cent of Quotas and the Political Process groups, the urban traders and the “back- the SC quota for us in 1975 (from a leaflet of The contemporary state of Punjab was ward” and “dalit” caste groups. It was to adi dharam Samaj 2006). carved out of post-Partition united Punjab consolidate this vote bank within the dalit As a political strategy, the classification in 1966 on the insistence of the Akalis. communities that the state government of of communities for the quota would have The Akalis who claimed to represent the Punjab under the leadership of the then indeed been unpopular with the other ma- political aspirations of the Sikhs had chief minister Giani Zail Singh decided in jor cluster of dalits in Punjab. However, launched a movement for reorganisation 1975 to introduce a classification among the proportion of Sikhs among them has of the province within the framework that the SCs of Punjab for jobs reserved under been relatively small and the danger of it had been evolved by the central govern- the quota system. It may be relevant to consolidating with the communitarian poli- ment on linguistic reorganisation of other mention here that irrespective of the po- tics of Akalis was limited. provinces of India. However, given the litical party in power, Punjab chief minis- manner in which the language question ters have all come from the dominant Quotas and Identity had been communalised in Punjab, the landowning caste of jats.
Recommended publications
  • NATION, NATIONALISM and the PARTITION of INDIA: PARTITION the NATION, and NATIONALISM , De Manzoor Ehtesham
    NATION, NATIONALISM AND THE PARTITION OF INDIA: TWO MOMENTS FROM HINDI FICTION* Bodh Prakash Ambedkar University, Delhi Abstract This paper traces the trajectory of Muslims in India over roughly four decades after Independ- ence through a study of two Hindi novels, Rahi Masoom Reza’s Adha Gaon and Manzoor Ehtesham’s Sookha Bargad. It explores the centrality of Partition to issues of Muslim identity, their commitment to the Indian nation, and how a resurgent Hindu communal discourse particularly from the 1980s onwards “otherizes” a community that not only rejected the idea of Pakistan as the homeland for Muslims, but was also critical to the construction of a secular Indian nation. Keywords: Manzoor Ehtesham, Partition in Hindi literature, Rahi Masoom. Resumen Este artículo estudia la presencia del Islam en India en las cuatro décadas siguientes a la Independencia, según dos novelas en hindi, Adha Gaon, de Rahi Masoom Reza y Sookha Bargad, de Manzoor Ehtesham. En ambas la Partición es el eje central de la identidad mu- sulmana, que en todo caso mantiene su fidelidad a la nación india. Sin embargo, el discurso del fundamentalismo hindú desde la década de 1980 ha ido alienando a esta comunidad, 77 que no solo rechazó la idea de Paquistán como patria de los musulmanes, sino que fue fundamental para mantener la neutralidad religiosa del estado en India. Palabras clave: Manzoor Ehtesham, Partición en literatura hindi, Rahi Masoom. DOI: https://doi.org/10.25145/j.recaesin.2018.76.06 Revista Canaria de Estudios Ingleses, 76; April 2018, pp. 77-89; ISSN: e-2530-8335 REVISTA CANARIA 77-89 DE ESTUDIOS PP.
    [Show full text]
  • Dalit Politics and Its Fragments in Punjab
    PERSPECTIVES larger text of Punjab politics, with its Dalit Politics and Its Fragments vote share falling drastically from 16.32% in 1992 to 4.9% in 2012 and 1.55% in 2017 in Punjab (I P Singh 2017). Economic and material- ist explanations notwithstanding, the role Does Religion Hold the Key? of religion as a factor in determining the status of local Dalit politics has not been adequately addressed. Of late, the mush- Santosh K Singh rooming of deras in the region, as a site of Dalit consolidation and propagation of The enigmatic marginality of alit politics in Punjab is an Ambedkar’s ideology and thoughts, has Dalit politics in Punjab, despite enigma. If numbers matter in a once again brought the theme of religion having the highest proportion of Ddemocracy, how does one make into focus (Ram 2004, 2007; Singh 2011, sense of the near total absence of Dalit 2017b; Juergensmeyer 2000). Scheduled Castes, partly exposes politics in a state with the highest popu- the limitation of numbers as lation of Scheduled Castes (SCs) in India, Three Local Narratives indicators of social dynamics in a pegged at 32% (Government of Punjab The critical point is that democracy may democracy. The key may lie in the nd)? Moreover, besides the numerical be about numbers, but people and cul- strength and substantial diaspora or tures are not. There is enough work on critical role that multiple religious non-resident Indian (NRI) support base, the census, its politics of numerals, and traditions play within the Dalit the region boasts of a formidable line-up how it has failed to reckon the fuzziness community across regions in of home-grown revolutionary Dalit ideo- of our world, especially its caste-ridden Punjab, inhibiting a larger Dalit logues, such as Babu Mangu Ram, Kan- religious landscape, since its beginning shi Ram and others.1 Dalits in the Doaba as a colonial tool in the mid-19th century consolidation.
    [Show full text]
  • CASTE. RITUALS and STRATEGIES by RINA NAYAR
    CASTE. RITUALS AND STRATEGIES by RINA NAYAR (nee GHOSHAL) School of Oriental and African Studies Thesis submitted for the Degree of Master of Philosophy in The University of London 1976 ProQuest Number: 10731447 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 10731447 Published by ProQuest LLC(2017). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 IS3 ABSTRACT This th&sis focusses attention on two institutions in a caste oriented society at variance with the established pattern of behaviour between members of different castes* These are Ritual Kinship and Spirit Possession among ritual specialists* The study was carried out in Dharnu, a village in Himachal Pradesh, India* The first chapter outlines the accepted pattern of inter-caste behaviour and draws attention to the flexibility with which it operates in practice. Their appear to exist in all cases, regularized mechanisms for circumventing caste rules, which are ritually legitimised* The second chapter provides a general background into the study and describes the peoples in that area and their customs. The third chapter analyses the caste hierarchy in the village with special emphasis on commensal behaviour as the clearest index of ranking* The fourth chapter begins with a discussion of the nature of ritual kinship and presents data on this institution in Bharnu* The data are analysed In terms of the strategic value for individuals and their integra­ tive value for the community.
    [Show full text]
  • Changing Caste Relations and Emerging Contestations in Punjab
    CHANGING CASTE RELATIONS AND EMERGING CONTESTATIONS IN PUNJAB PARAMJIT S. JUDGE When scholars and political leaders characterised Indian society as unity in diversity, there were simultaneous efforts in imagining India as a civilisational unity also. The consequences of this ‘imagination’ are before us in the form of the emergence of religious nationalism that ultimately culminated into the partition of the country. Why have I started my discussion with the issue of religious nationalism and partition? The reason is simple. Once we assume that a society like India could be characterised in terms of one caste hierarchical system, we are essentially constructing the discourse of dominant Hindu civilisational unity. Unlike class and gender hierarchies which are exist on economic and sexual bases respectively, all castes cannot be aggregated and arranged in hierarchy along one axis. Any attempt at doing so would amount to the construction of India as essentially the Hindu India. Added to this issue is the second dimension of hierarchy, which could be seen by separating Varna from caste. Srinivas (1977) points out that Varna is fixed, whereas caste is dynamic. Numerous castes comprise each Varna, the exception to which is the Brahmin caste whose caste differences remain within the caste and are unknown to others. We hardly know how to distinguish among different castes of Brahmins, because there is complete absence of knowledge about various castes among them. On the other hand, there is detailed information available about all the scheduled castes and backward classes. In other words, knowledge about castes and their place in the stratification system is pre- determined by the enumerating agency.
    [Show full text]
  • Annexure V - Caste Codes State Wise List of Castes
    ANNEXURE V - CASTE CODES STATE WISE LIST OF CASTES STATE TAMIL NADU CODE CASTE 1 ADDI DIRVISA 2 AKAMOW DOOR 3 AMBACAM 4 AMBALAM 5 AMBALM 6 ASARI 7 ASARI 8 ASOOY 9 ASRAI 10 B.C. 11 BARBER/NAI 12 CHEETAMDR 13 CHELTIAN 14 CHETIAR 15 CHETTIAR 16 CRISTAN 17 DADA ACHI 18 DEYAR 19 DHOBY 20 DILAI 21 F.C. 22 GOMOLU 23 GOUNDEL 24 HARIAGENS 25 IYAR 26 KADAMBRAM 27 KALLAR 28 KAMALAR 29 KANDYADR 30 KIRISHMAM VAHAJ 31 KONAR 32 KONAVAR 33 M.B.C. 34 MANIGAICR 35 MOOPPAR 36 MUDDIM 37 MUNALIAR 38 MUSLIM/SAYD 39 NADAR 40 NAIDU 41 NANDA 42 NAVEETHM 43 NAYAR 44 OTHEI 45 PADAIACHI 46 PADAYCHI 47 PAINGAM 48 PALLAI 49 PANTARAM 50 PARAIYAR 51 PARMYIAR 52 PILLAI 53 PILLAIMOR 54 POLLAR 55 PR/SC 56 REDDY 57 S.C. 58 SACHIYAR 59 SC/PL 60 SCHEDULE CASTE 61 SCHTLEAR 62 SERVA 63 SOWRSTRA 64 ST 65 THEVAR 66 THEVAR 67 TSHIMA MIAR 68 UMBLAR 69 VALLALAM 70 VAN NAIR 71 VELALAR 72 VELLAR 73 YADEV 1 STATE WISE LIST OF CASTES STATE MADHYA PRADESH CODE CASTE 1 ADIWARI 2 AHIR 3 ANJARI 4 BABA 5 BADAI (KHATI, CARPENTER) 6 BAMAM 7 BANGALI 8 BANIA 9 BANJARA 10 BANJI 11 BASADE 12 BASOD 13 BHAINA 14 BHARUD 15 BHIL 16 BHUNJWA 17 BRAHMIN 18 CHAMAN 19 CHAWHAN 20 CHIPA 21 DARJI (TAILOR) 22 DHANVAR 23 DHIMER 24 DHOBI 25 DHOBI (WASHERMAN) 26 GADA 27 GADARIA 28 GAHATRA 29 GARA 30 GOAD 31 GUJAR 32 GUPTA 33 GUVATI 34 HARJAN 35 JAIN 36 JAISWAL 37 JASODI 38 JHHIMMER 39 JULAHA 40 KACHHI 41 KAHAR 42 KAHI 43 KALAR 44 KALI 45 KALRA 46 KANOJIA 47 KATNATAM 48 KEWAMKAT 49 KEWET 50 KOL 51 KSHTRIYA 52 KUMBHI 53 KUMHAR (POTTER) 54 KUMRAWAT 55 KUNVAL 56 KURMA 57 KURMI 58 KUSHWAHA 59 LODHI 60 LULAR 61 MAJHE
    [Show full text]
  • Punjabi Indians in the New York Metro Area QUICK FACTS: ALL PEOPLES INITIATI VE LAST UPDATED: 10/2009
    Punjabi Indians in the New York Metro Area QUICK FACTS: ALL PEOPLES INITIATI VE LAST UPDATED: 10/2009 Place of Origin: “We just want people to know who we are. We are Sikhs, and we are Americans!” This India (Punjab State) comment characterizes the collective frustration of Punjabi Sikhs, whose ethnic and reli- gious identity has been a mystery to many Americans. Sikhs are the majority ethno- Significant Subgroups: religious group among Indians from the state of Punjab in northern India. In 1947, the Sikh, primarily Chamar Punjab region was divided along religious lines between India and Pakistan, forcing Mus- and Jat (70%); Hindu (28- lims into Pakistan and Sikhs and Hindus into India. Although Hindus and Sikhs have tra- 29%); Christian (1-2%) ditionally lived in relative harmony for generations, demands that Punjab be a Sikh-ruled Location in Metro New state sparked a decade of violence. Between 1984 and 1993, clashes between extrem- York: ists on both sides as well as between Sikhs and the Indian gov- Queens (Richmond Hill) ernment killed more than 25 thousand people.1 There are 27 million Sikhs, most of whom live in Punjab, making it the Population in Metro New world‟s fifth-largest religion.2 Because the Sikh faith requires York: 110,000 (Community men to wear turbans and have long beards, they are often mis- Estimate) taken for Muslim fundamentalists. Consequently, Sikhs have been victims of more than two hundred hate crimes nationally Primary Religion: since the 9/11 attacks.3 Punjabis, who number approximately Sikhism 110 thousand people, are one of the top three Indian ethnic 4 Secondary Religions: groups in Metro New York along with Gujaratis and Keralites.
    [Show full text]
  • Scheduled Castes
    ODISHA - List of Scheduled Castes List of Scheduled Castes notified (after addition/deletion)as per the Constitution (Scheduled Castes) Order, 1950, as amended vide Modification Order 1956, Amendment Act, 1976 and the Constitution (Scheduled Castes) Order (Amendment) Act 2002 No. 25 dated 27.5.2002. of Ministry of Law, Justice and Company Affairs, read with The Constitution (SCs) Order (Second Amendment) Act, 2002 No. 61 of 2002 dated 18.12.2002 of Ministry of Law & Justice republished vide Notification No. 7797-I- Legis-5/2002-L dated 7.6.2003 of Law Deptt, Govt. of Orissa and, vide Gazette of India No.381dt.30.8.2007, Gazette of India No.40 dt.18.12.2014, Gazette of India No.7 dt.23.03.2015, Gazette of India No 27 dt 9.05.2016& Gazette of India No 17 dt 01.05.2017 . Sl. Scheduled Castes No. 1. Adi-Andhra 2 Amant, Amat, Dandachhatra Majhi, Amata, Amath 3. Audhelia 4. Badaik 5. Bagheti, Baghuti 6. Bajikar 7. Bari 8. Deleted vide Constitution (SCs) Order (Amendment) Act, 2016. No.24 of 2016 9. Basor, Burud 10. Bauri, Buna Bauri, Dasia Bauri 11. Bauti 12. Bavuri 13. Bedia,Bejia, Bajia 14. Beldar 15. Bhata 16. Bhoi 17. Chachati 18. Chakali 19. Chamar, Mochi, Muchi, Satnami,Chamara, Chamar-Ravidas,Chamar-Rohidas.. 20. Chandala 21. Chandhai Maru 22. Deleted vide Constitution (SCs) Order(Amendment) Act, 2002. No. 25 of 2002 23. Dandasi 24. Dewar, Dhibara, Keuta, Kaibarta 25. Dhanwar 26. Dhoba, Dhobi, Rajak, Rajaka 27. Dom, Dombo, Duria Dom, Adhuria Dom, Adhuria Domb 28. Dosadha 29.
    [Show full text]
  • Partitions Syllabus 2020Final
    Religion 034 Partitions: Religion, Gender, and Politics in South Asia Through the Novel [final] Swarthmore College Spring 2020 Wednesdays 7:30-10:00 Pearson Seminar Room 005 Professor Steven P. Hopkins Department of Religion Pearson 209 “Partition. God’s carotid burst open on the new border between India and Pakistan and a million people died of hatred. Neighbors turned on each other as though they’d never known each other, never been to each other’s weddings, never sung each other’s songs. .” “How to tell a shattered story? By slowly becoming everybody. No. By slowly becoming everything. .” From Arundhati Roy, The Ministry of Utmost Happiness (2017), 17, 442. Introduction and Summary of Course. This discussion-focused, seminar-style course will focus on a close reading of modern and contemporary South Asian novels and short stories structured around the theme of “partition(s),” not only the historical events of the partition of Bengal in 1905 (East Pakistan, eventually Bangladesh), India’s Partition in 1947, or the social catastrophe of Indira Gandhi’s Emergency in the 1970’s, but the long shadows of these events right up to the (social, political) present. We will focus on many “figures of partition,” personal, religious, and political, in Bengali, Malayalam, Tamil, and English prose literatures of India and Pakistan. All works are written in India and Pakistan about India, Pakistan. Themes will range from religion and politics, gender/power; sexuality; love within and outside of the family; women, honor, and seclusion; asceticism and eroticism; caste, class, ethnicity, and race; children and their social and politics vulnerabilities; and love, politics, and inter-caste marriage in Hindu, Parsee, Sikh, Muslim, and Christian settings in South Asia.
    [Show full text]
  • Cultural Politics and Fragmented Dalit Indetity in Punjab
    CULTURAL POLITICS AND FRAGMENTED DALIT INDETITY IN PUNJAB The Dalit question in Punjab is characterized by three sets of ironies revolving around the quasi-incommensurable gap between ‘social’ and ‘political’ dimensions. First and foremost, with a 32 percentage of Dalit population Punjab has the distinction of being highest concentration of Dalits with no assertive Dalit politics at par with states like Uttar Pradesh and Maharashtra. Secondly, despite having an avant-garde early Dalit political movement in the form of Mangu Ram led Ad- Dharm movement in 1920s, the Dalit discourse never witnessed a consolidation in the state. Thirdly, their socio-economic aspects and consequent aspirations are manifested primarily through cultural assertions giving precedence to ‘cultural politics’ over other political aspects of the community. As per census 2011 and other government data, Dalits in Punjab constitute 32% of total population which is close to double to the national average. Among them, an overwhelming section, 73%, is spatially located in rural area while 26% is located in urban area. Also, the community constitutes 62% of the total ‘BPL’ family in the state, owns a mere 6% of operational land holding that is mainly non-agrarian despite constituting more than 40% of the population in 40% of total villages and close to 25-30% in the rest. It was as early as in 1920s that Mangu Ram led Ad-Dharm movement in Doaba region heralded an assertive Dalit politics that signified a transformative potential for acting as agents of egalitarian change by articulating the voice of the marginalized. The Ad-Dharm movement merged later with other political outfits like ‘Ambedkar Schedule Caste Front’ and thereupon transformed into Republican Party of India and subsequently faded away without ever bringing the non- Chamar/Ravidas/Ramdas Dalits like Balmikis and Mazhabi Hindus in its fold.
    [Show full text]
  • Delhi: Data Highlights: the Scheduled Castes
    N.C.T. DELHI DATA HIGHLIGHTS: THE SCHEDULED CASTES Census of India 2001 _____________________________________________________________ Delhi was named as National Capital Territory of Delhi (N.C.T of Delhi) on 1st February, 1992 following the Sixty Ninth Amendment to the Constitution. Delhi an uni -district territory till 1991 census, was divided into nine districts in 1997. The Scheduled Caste (SC) population of N.C.T Delhi is 2,343,255, as per 2001 census. This constitutes 16.9 per cent of the total population (13,850,507) of the UT. The decennial growth of SC population has been 30.6 per cent, which is 16.4 per cent lower than the growth of total population (47 per cent). The N.C.T of Delhi has a total of thirty six (36) Scheduled Castes, and all of them have been enumerated at 2001 Census. No Scheduled Tribe has been notified for N.C.T. Delhi. 2.The Scheduled Castes are predominantly urban as 92 per cent of them reside in urban areas. Among the nine districts, SCs have highest concentration in Central district (23.3 per cent), followed by New Delhi (22.2 per cent), and North West district (19.3 per cent). South-West and West districts have the lowest proportion of SCs (14.7 per cent). Population - Size & Distribution 3. Of the thirty six (36) SCs, Chamar is the most populous caste having a number of 893,384 constituting 38.1 per cent of the total SC population. Chuhra (Balmiki) is the second largest caste, having a number of 500,221.
    [Show full text]
  • Religions and Development Research Programme
    Religions and Development Research Programme Religions, Democracy and Governance: Spaces for the Marginalized in Contemporary India Gurpreet Mahajan Centre for Political Studies, Jawaharlal Nehru University, New Delhi Surinder S. Jodhka Centre for the Study of Social Systems, Jawaharlal Nehru University, New Delhi Working Paper 26- 2009 Religions and Development Research Programme The Religions and Development Research Programme Consortium is an international research partnership that is exploring the relationships between several major world religions, development in low-income countries and poverty reduction. The programme is comprised of a series of comparative research projects that are addressing the following questions: z How do religious values and beliefs drive the actions and interactions of individuals and faith-based organisations? z How do religious values and beliefs and religious organisations influence the relationships between states and societies? z In what ways do faith communities interact with development actors and what are the outcomes with respect to the achievement of development goals? The research aims to provide knowledge and tools to enable dialogue between development partners and contribute to the achievement of development goals. We believe that our role as researchers is not to make judgements about the truth or desirability of particular values or beliefs, nor is it to urge a greater or lesser role for religion in achieving development objectives. Instead, our aim is to produce systematic and reliable knowledge and better understanding of the social world. The research focuses on four countries (India, Pakistan, Nigeria and Tanzania), enabling the research team to study most of the major world religions: Christianity, Islam, Hinduism, Sikhism, Buddhism and African traditional belief systems.
    [Show full text]
  • Socio-Religious Reform Movement Among the Harizen (Chamar) of United Province
    Scholarly Research Journal for Humanity Science & English Language, Online ISSN 2348-3083, SJ IMPACT FACTOR 2019: 6.251, www.srjis.com PEER REVIEWED & REFEREED JOURNAL, DEC-JAN, 2021, VOL-9/43 SOCIO-RELIGIOUS REFORM MOVEMENT AMONG THE HARIZEN (CHAMAR) OF UNITED PROVINCE Abhishek Kumar (Assistant Professor), Dronacharya college of Education Rait Kangra (H.P) [email protected] Abstract India as a country houses several religions and spiritual systems. Notable religions are Hinduism, Muslims, Sikh, Christian, Jains, Parsi and several others. The Hinduism happens to be the followed by majority of Indians technically if not practically. The Hindu population constitutes 72% of total population of India. Hinduism is more or less represented in every part of India. It is followed by a large number of peoples in Uttar Pradesh. Before 1950 Uttar Pradesh had known as United Provinces. Hinduism divided into four following Varna‟s: Brahman, Kshatriyas, Vaishyas and Shudras. It is form of caste system and caste is decided upon birth. Caste is also divided into sub- castes. The Harizen Caste is a scheduled caste and traditionally treated as untouchable caste. This caste has had a significant contribution in the social structure but it was placed at the lowest level in the Brahminical Hindu order. This paper focuses upon the attempt being made by Dalits in general and the Harizen in particular to reform their social and cultural conditions by the way of undertaking reform process. This paper is mainly focused on understanding social and religious condition of the Harizen caste in United Provinces and also examines the nature of social and religious movements by its ethnic organizations.
    [Show full text]