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Untouchability—Need for a New Approach

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Untouchability—Need for a New Approach UNTOUCHABILITY—NEED FOR A NEW APPROACH MALYALA S. S. KAMARAJU AND K. V. RAMANA The problem of untouchability has been dealt with extensively by anthropologists and sociologists of various persuasions. In the past, social-structural and religio-ethical principles have been emphasised to show the stranglehold of the caste system on the Hindu mind. The emergence of new modes of thought on the relationship between Hindu spiritual principles, and the laws or codes of conduct, is noteworthy. In recent times, the problem of untouchability has become multi-dimensional due to the political mobilisation of the Harijans and changes in the status and power relations in the hierarchical order consequent upon the redistribution of economic resources. Such changes in the political and economic spheres have adumbrated caste identities. Linking of economic and political incentives, to changes in social and institutional structures, tends to perpetuate the very system they seek to change. Those who advocate egalitarian Indian society should direct their energies, not merely towards economic and political transformations but also towards the religious and valuational spheres. Education of the masses on the real issues involved becomes necessary. Dr. Malyala S. S. KamaRaju is Head of the Department of Philosophy, Maharajah's College, Vizianagaram, Andhra Pradesh. Dr. K. V. Ramana is Professor and Head of the Department of Social Work, Andhra University, Waltair, Visakhapatnam. Introduction The classification of a whole section of people as untouchable has very few parallels in the stratification systems of other cultures and societies. Perhaps, the untouchable in India shares some of his social disabilities with the barber or washerman of Swat, the Hutu or Twa of Ruanda, the Burakumin of Japan and the black in South Africa and the United States of America (cf: Berreman, 1972; 385-414). While the social and economic discrimination, against the untouchable in India, has been sought to be enforced on purported religious grounds, it does not appear to be so in the case of other societies. Anthropologists and sociologists of various persuasions, from the west and the east, have dwelt extensively on the Indian caste system. Dumont (1970) believes that the caste system is a unique feature of India, buttressed by its cultural values, and contrasts extensively its essential inegalitarian characteristics with those of the egalitarian systems of the west. According to Marriot and Inden (1977), the essential characteristic of each of the 'Jatis' is a particular substance shared by the members of these groups, which embody its 'dharma' or code of conduct. The particles or the substances are transmitted from one generation to the other through birth and marriage. The caste relationships 362 Malyala S. S. KamaRaju and K. V. Ramana are not governed by the substances derived from their respective heredities but externally. The intrinsic nature of the caste is maintained or altered according to its reception, or otherwise, of bodily substances, taking or refusing food, exchange of services with other castes and so on. The Religious and Ethical Base Since the Indian caste system is seemingly based upon religious sanction, the notions of purity/pollution are taken as frames of reference for understanding the interaction between the different jatis. The Indian caste system has its origin in the Varnashramadharma, the fourfold division, viz., Brahmin, Kshatriya, Vaisya and Sudra, while the fifth category, Panchama, later known as untouchable, has been lumped together among the fourth Varna by earlier writers. Others treated this class of people as Avarnas or outside the pale of the Varna system. In the purity/ pollution syndrome, the jatis, who originate from the higher varnas, have their ritual purity in a hierarchical order. While the Brahmins stand for all purity in the hierarchical order of varnas, the panchamas or untouchables have all the pollution, and the intermediary varnas represent various shades of purity and pollution. Commensality and marriage have been strictly forbidden between the varnas, and more so, in the case of panchanams or untouchables. However, transgressions of caste regulations were rampant even during the time of Manu, the Hindu law-giver, and the offspring from 'anuloma' or 'pratiloma' marriages, based upon the ascending or descending order of castes of the fathers, were given separate caste names. The chandalas, who were considered as untouchables, were once regarded as persons belonging to the pratiloma marriage of a sudra male and brahmin female (cf: Kane, 1974:171). While the vedic literature has little or no reference to the fifth varna of un­ touchables, the concept of untouchability has been evolved in medieval and modern times. Even during the times of Chandogya upanishad, the 'Chandala' was regarded as a sudra and not as a distinct untouchable varna. "Gradually, however, a distinction was made between the sudras and castes like Chandalas. Fresh castes were then added to the list of untouchables by custom and usage and the spirit of exclusiveness, though there is no warrant of the sastras for such a procedure" (Kane, 1974). The practice of invoking religion in support of the codes of conduct for people of this country is in vogue for a long time. A re-examination of the relationship between religion and laws or the codes of conduct, is necessary in view of the changed circumstances. In recent years, the emergence of new modes of thought on these lines is noteworthy. It is shown that the practices and codes of conduct of a religious group could be shown as separated from the spiritual principle of religion. It is being realised by several forward thinking people, within the Hindu fold, that the laws and codes of conduct governing the caste system, which had a stranglehold on the Hindu mind, are far removed from the spiritual principles of the Hindu religion. The Elaya Perumal Committee (1969,1) decried that: Untouchability—Need for A New Approach 363 The basic principles of the Hindu religion do not form the governing part of our life and society. It is really the law or codes of rules and regulations that has been mistaken as religion. Hence, actually, the abolition of the caste system involves only a notional change and not a change of the spiritual principles of the religion. A clear realisation of this fact, on the part of the people, is the pre-condition for any steps towards social reconstruction resulting in the removal of untouchability for scheduled castes in this country. Recent press reports indicate some degree of relenting on the part of the religious leaders who were formerly the bastions of orthodox Hinduism with its espousal of casteism (cf: Sri Sankaracharya, 1983). Social justice denied to a large mass of people, on the basis of the caste system, has been justified by the twin doctrines of karma and rebirth. Since the ethos of the people is determined to a large extent by philosophical and religious principles, it becomes necessary to interpret them to overcome the stranglehold of the caste system. The law of karma enhanced the inequalitarian treatment of the different segments of society. The law of karma is supposed to be unchange­ able. The hypothesis, that the average Hindu bears his fate unflinchingly and accepts it as unchangeable, is derived from the western scholars' encounter with elitist Hinduism. It is necessary to ask how far the notions of karma and dharma are adhered to by the average Hindu. Dube (1965) also deplored the tendency to equate contemporary Hindu society with its conceptualization in the classical texts. Dimensions of the Problem The Harijan problem has several ramifications like the proverbial octopus. The unwary could be easily enmeshed in its huge tentacles. The problem has assumed several dimensions which include the political, economic, socio-structural and religious. A dimensional analysis will be needed to focus on the real issues involved. In the following paragraphs, a brief exercise is undertaken on these lines. The Political Dimension Due to the relentless campaign of leaders like Ambedkar, some modicum of progress has been achieved towards the political mobilization of the Harijans. However, as Singh (1979; 14-15) pointed out, the political arrival of the Harijans is paradoxical. While the political participation of Harijans at the national and state level is significant, their representation in Panchayats and Municipal Corporations is far from satisfactory. The earlier patron-client relationship, through which the rich and powerful caste Hindu leadership used to dominate the Harijan leaders of the early fifties on the national scene, has shifted its venue to rural areas. In recent times, independent political leadership among the educated Harijans has been emerging, particularly the Dalit Panthers who 364 Malyala S. S. KamaRaju and K. V. Ramana constitute the young rebels against the traditional values of Hindu society. Such a political and social mobilization is to a large extent, confined to the urban centres. Such mobilization of the Harijans has also certain repercussions, creating social tensions and the recent atrocities against Harijans bear testimony to such a mobilization. Apart from the militant organizations of Harijan youth, several political parties, including the Bharatiya Janata Party which was the bastion of Hindu society, have adopted programmes for the removal of social, political and economic disabilities of Harijans. Such programmes may, however, serve as vote-catching devices for the political parties. Again, among the politically oriented Harijan leadership, the elitist cliques of caste Hindus become operative. The elitist Harijans tend to exploit the masses. Some of them amassed wealth and power at the expense of the illiterate masses. Economic Aspects The economic dimension, though linked to the political, has far reaching consequences as it envisages changes in status and power relations in the hierarchical order. Structural changes in the occupations and services, and the redistribution of economic resources, are included in this dimension.
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