Sreenivas lecture tdh
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The document discusses the situation of Dalit Bahujans and marginalized communities in South India. It covers several topics: the historical roots of the caste system in Hinduism and the resulting social inequalities; the failure of inclusive nationalist movements to address Dalit issues; the emergence of the Dalit movement in the post-independence period; and challenges faced by Dalits due to globalization and economic reforms. Key points of discussion included the impact of land displacement, mechanization of agriculture, and shift to commercial crops on Dalit livelihoods. Questions from the audience touched on issues like Dalit identity, caste-based politics, and the role of women in the Dalit movement.
Sreenivas lecture tdh
- 1. THE SITUATION OF DALIT BAHAJUNSTHE SITUATION OF DALIT BAHAJUNS THE SITUATION OF THE MARGINALIZED COMMUNITIES WITHTHE SITUATION OF THE MARGINALIZED COMMUNITIES WITH SPECIAL REFERENCE TO SOUTH INDIASPECIAL REFERENCE TO SOUTH INDIA - Prof. Sreenivas, Dept. of Political Science, Osmania University, Hyderabad Transcript of lecture by: Dr. N. Sai Bhaskar Reddy Dalit is restricted in administrative sense – what do we mean by this? In certain quarters this term is being applied for even Backward Caste community members and Women as well. All sections of societies subjected to discrimination on the basis of caste, gender etc. can be referred as Dalits. It has specific meaning – a particular section of the country which contributes – Dalits are basically untouchables. Caste is the historic problem, it is very much related to the Hinduism. Caste beliefs that it is superior to certain other things. Change in terms of degree and assets, superiority to natural criteria is unique in India. The natural superiority – caste is a hierarchical thing. Greater inequality – social economic, cultural and religious. The division of labor in hindu society is much more – complex. In Hinduism the casteism is built in the name of division of labor. Marriage within the caste is permitted. Natural superiority Ordered hierarichal Inequality Division of labor – production activities in the socity Louis Demor – Homo- hierarchical No semblence of equality
- 2. Perpetuated and sustained. The classical Brahmins Kshatriyas Untouchables are panchamas they are outside Hindu caste system Because of bakthi movement – Sanskritisation – M.N. Srinivas – imitation of upper caste values. Constant attempt to build Hinduism a flexibility not rigid. Use of this concept of dalits – Madiga, mala, etc. the category of dalit is vested by some political agencies. Administrative meaning of SC means he is fit for some schemes. Concept of dalit was given wider significance because of 1960s movement in Maharashtra. The nationalist movement was a inclusive movement, dalits were not having a place of its own. All the inclusive agenda has failed to address the dalit issue. Led to a radical resurgence movement in India in post independence India. Different parts of country has seen this movement. In literary circles also it is seen along with social, political platforms. Problem with inclusionary is – dalit I assumed away, thinking that if India becomes free the problem of dalit will be solved. Colonialism – there is enumeration of caste. Here is a society how do we understand the society. In 19th century the British and French believed history is progressive. The people who build the attempts to change the society, the individual and individual development has become a issue. They insisted in understanding the dynamics of the caste. First census were
- 3. collected in Bengal. The nationalist leaders, because of the colonialism the caste became an important issue. With numbers known the organisation takes place. Inclusion – everyone / citizen of country become a part of the nationalist movement. What are these studies about Bihar – atrocities on dalits, post emergency period. Janatha party had all the fudal elements in it. Karamchedu – retionalist, atheist and anti-brahmanism movement. Khamma community attacked the dalits. The collectivity of upper castes and atrocities on dalits. Inspite of having a commuist party in the village. The villae has higher wages, large scale displacement also. Large displacement of dalits, mechnisation of agriculture, capital intensification, traditional agrarian relations system has also declined. The issue of selfrespect by dalits. We have a very secural constitution after independence. Every individual having certain right will have one vote. After 1980s all the land lords khammas became followers of telugu desham party. They expected the dalits also to be loyal, They said no they will not. This constitution is violated, dalits were asking for their right, please allow us to vote. Dalit assertion – failure to implement the constitution. Caste specific occupations. Tripura, Bihar. Caste becomes explosive thing for politicians. Contradictions emerged as part of economic development. Dalit movement has entered into a new phase. Major achievement of dalit movement is in late 1980s. The SC, ST protection on the atrocities on dalits. There is untouchability in coastal areas. It is very much in practices say rayalaseema, talangana. It has gone off in other parts. In universities – like the term Merit (although all Brahmins and other castes are meritorious and not others). Dalit movement has brought caste on to the political agenda. In 1970s no body used to talk about caste. As now it is being disucussed it can be diagnosed and solution can be found. Making caste has become an internal part of the political arena to discuss about openly.
- 4. What are the challenges because of dalit movement? Major challenge is posed by the challenge of globalisation. Every section of the society feels the threat because of globalisation. Although it is not new. Its inner aggressive energy, it debunks all the believes that we had earlier. State need not be just inida. State played an important role. The ideology underpins the process of globalisation, the neo-liberal policy the state should have an important role in economic development. Give space to the market. The public employment will shrink. In Sikhs we need not beg, inspite of this we have seen suicides among farmers, the crisis in agriculture. Because of perennial crops failure, large scale of displacement among farmers. The life of those migareted to urban centers is also miserable. The degradation of day to day life. The migration induced by the process…. Declined the quality of lif of th people. To give land to the people, promise of land to the people. It is in fact encouraging the corporatisation of agriculture. Reorient agriculture in the context of globalization. Floriculture, horticulture, pisciculture – production for export is the mantra. Handlooms – if you want to survive produce goods for the foreign markets. A section of th society if produces for a particular market, if they the demand ceases the community will perish. Capitalization of agriculture – corporatisation of agriculture – remove land ceiling act. Relaxing the labor laws. Women not working in the night it is removed. High state of insecurity created by the present policies. Second important challenge: Failed to distinguish the civil society movements and the electoral movement. By entering the movement they have a right. Serious sub-caste differences surfacing in it now. Madiga movement in AP that’s why we have. The movement is in serious problems.
- 5. Q: So far we have referred these inclusive movements as positive, but your reference w.r.t dalits is negative. Ms. Sumitra, Ankuram There is a differentiation in the constitution, legitimately, we are not solving the problem. The dilemma of the congress party, how do we explain this – the UP had been a strong hold for congress earlier now it has given way for the dalit movement. They are ascerting their own position with in the parties. Similarly the naxalite movement also assering its caste identity. Inclusionary movemnts should be able to address these things. For madigas the dalit means mala because they got benefited. Dalits are also hinduised, they are going to tirupai and also they are adapting Ayappa movement. Silent process of Hinduism is going on. Inclusive movements are suspicious on the inter differences. Q: Are dalits not hindus? Mrs. Rajaram Politically they are not hindus. According to dalit parspective and Ambedkars view they are not hindus. In four varnas they are not hindus. Dalits are joining exploitative class, a political cooption. Most of the lower caste gods are female. There is continuous effort to hinduise the dalits. The dalits are also getting middle classified, they no more identify with the downtrodden. Q: Dalits have lost employment in coastal districts, the land ownership has changed, the BC are doing their agriculture on their own and because of mechanization. K. Satya bhoopal Reddy Laborers have become a asset and are in demand. There is expansion of urban securar activity, education has become an important asset. The mechnisation is also leading to the displacement of dalits. Even BC caste people need labor for agriculture. Q: Daltih is being replced slowly by the word bahujan Bahujan has become a term among Indian political scenario – a majority to win elections. For raising the consciousness of the people this term is being used. Bahujan also means majority people. Majoriyt people are oppressed. Minoriyt are also considered part of this. Q: Your statement is contradictory on the diversification of agriculture to commercialization
- 6. Similarly the brain drain has become a positive but now as far as dalits are considered it is disadvantagesous. Food crops to commercial crops, those crops having demand in the international market. The imported food items are of high cost too. The impact of this shift on the dalits is high. We have something to eat, but if we are growing the commercial crops, that we don’t consume. In 1990s half a dozen magazines are dedicated to aquaculture. None of them used to consume the product as they are meant for export. Food habits and composition. Indirect benefit of the commercial crops need to be valued, level of nutrition and quality etc. Prof. Prasada Raos cost benefit analysis will nto address everyday life and dynamics. Q: Madiga and Mala movement? No explanation to this movement. Many leaders are reduced to mere caste based leaders. Tragidy of the dalit movement. Q: Language activism in dalit movement, has it helped them? Very remarkable qualitative change has happened. For ex; laloo prasad yadav speaks only the local dialect. Why does he deliberately use his local dialect. Vurnacularisation of political and social situation. From 1970s onwards this thing has happened. If this picks up a Mr. Mishra in Bihar if he speaks chaste hindi how he would be considered. Dalit movement has emerged as civil society movement. It is also an identity movement. Caste has seen symbolic for assertion. Q; In Karnataka a big issues, dalit leaders are demanding English language to be given more popularity, how far it will work in the context? Q: Most of the children studying tamil are the dalit children? Class and caste seperation is happening, a sharp division. A dangerous thing. Q: Women in dalit movement? It is a tricky question. Gender issue is a middle class issue. Cooperative conflict – assertion of two different personalities. In dalits conflict is less and cooperation is more. In a working class dalit family, the women have equal scope for assertion. Ms. Manoram thanked the speaker for covering the topic holistically.
- 7. Similarly the brain drain has become a positive but now as far as dalits are considered it is disadvantagesous. Food crops to commercial crops, those crops having demand in the international market. The imported food items are of high cost too. The impact of this shift on the dalits is high. We have something to eat, but if we are growing the commercial crops, that we don’t consume. In 1990s half a dozen magazines are dedicated to aquaculture. None of them used to consume the product as they are meant for export. Food habits and composition. Indirect benefit of the commercial crops need to be valued, level of nutrition and quality etc. Prof. Prasada Raos cost benefit analysis will nto address everyday life and dynamics. Q: Madiga and Mala movement? No explanation to this movement. Many leaders are reduced to mere caste based leaders. Tragidy of the dalit movement. Q: Language activism in dalit movement, has it helped them? Very remarkable qualitative change has happened. For ex; laloo prasad yadav speaks only the local dialect. Why does he deliberately use his local dialect. Vurnacularisation of political and social situation. From 1970s onwards this thing has happened. If this picks up a Mr. Mishra in Bihar if he speaks chaste hindi how he would be considered. Dalit movement has emerged as civil society movement. It is also an identity movement. Caste has seen symbolic for assertion. Q; In Karnataka a big issues, dalit leaders are demanding English language to be given more popularity, how far it will work in the context? Q: Most of the children studying tamil are the dalit children? Class and caste seperation is happening, a sharp division. A dangerous thing. Q: Women in dalit movement? It is a tricky question. Gender issue is a middle class issue. Cooperative conflict – assertion of two different personalities. In dalits conflict is less and cooperation is more. In a working class dalit family, the women have equal scope for assertion. Ms. Manoram thanked the speaker for covering the topic holistically.