Journal articles: 'Untouchability'

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Pinto, Sarah. "Globalizing Untouchability." Social Text 24, no. 1 (2006): 81–102. http://dx.doi.org/10.1215/01642472-24-1_86-81.

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Khaista Rahman and Muhammad Akram. "UNTOUCHABILITY AMONG MUSLIMS?" ĪQĀN 5, no. 1 (December 30, 2022): 11–31. http://dx.doi.org/10.36755/iqan.v5i1.410.

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Islam is known for its egalitarian teachings and unequivocal rejection of discrimination based on color, race, and ethnicity. However, as is the case with many other religious traditions, the disparity between the teachings of Islam and the practice of different Muslim communities cannot be ruled out. In South Asia, the problem of untouchability is attributed to the Hindu caste system, with its roots in ancient Brahmanism. However, some scholars have opined that parallel social stratification exists among Muslim societies of the region, too, like labeling some ethnic Christians as Chuhra and considering them as untouchables. This paper is based on data collected during a study on Christian-Muslim social interaction in Peshawar city, as some items in the quantitative questionnaire and field observations related to the issue of untouchability and hatred. The paper makes use of these items to check the validity of the claims of untouchability among Muslims. The notion of untouchability, i.e., certain social groups are impure and polluting, is generally associated with the Hindu religious tradition. However, a few studies maintain that upper-class Muslims, too, observe it in some parts of South Asia. Against this background, the present paper investigates the validity of these claims as regards the practice of untouchability among Muslims towards Christians based on data collected during a field study on Christian-Muslim social interaction in Peshawar, Pakistan. The method combined a quantitative survey and qualitative interviews.According to the study, 65.2% of Christians disagreed with the statement that Muslims consider them untouchables. Similarly, the majority (61.8%) of Christians insisted that they were never hated, while the majority (95.9%) of Muslims also rejected the claim that they hated Christians. The downside of these findings is that around one-third of Christians view that they are treated as untouchable by their Muslim compatriots. Results from the interviews also corroborated these quantifications. The paper concludes that although the Islamic teachings do not support the idea of untouchability towards human beings of any fold or affiliation, some Muslims in Pakistan still practice it towards a particular Christian ethnicity (ch?hr?s), considering them sanitary workers. The stigma attached to this Christain community is primarily because of their occupation rather than confession. Associating any ethnic or religious group with unclean professions and then considering them untouchable is a social evil that needs to be eradicated.

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Jangir, Hemraj P. "Untouchability in Rural India." Rural Society 30, no. 1 (January 2, 2021): 59–61. http://dx.doi.org/10.1080/10371656.2021.1891728.

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Sooryamoorthy, Radhamany. "Untouchability in Modern India." International Sociology 23, no. 2 (March 2008): 283–93. http://dx.doi.org/10.1177/0268580907086382.

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Davies, Jon. "Untouchability in Rural India." Community Development Journal 42, no. 2 (April 1, 2007): 274–76. http://dx.doi.org/10.1093/cdj/bsm005.

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Kafle, Dol Raj. "A History of Untouchability in Nepal." Voice of History 31, no. 1 (April 20, 2023): 10–17. http://dx.doi.org/10.3126/voh.v31i1.53790.

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This study tries to explore how the practice of untouchability developed in the ancient Indian Aryan society and over time entered Nepal and gradually took root in Nepali society. This study presents an argument based on historical facts that the practice of untouchability originated in the Indian Aryan society under the practice of some of the elites who had been in powerful positions. The practice was mainly instituted by the elites to continue exercising their power to subjugate the powerless. As the same, elite Aryans started migrating to Nepal during the ancient period, they brought with them the same practice to continue exercising self-acquired power within the Nepali society. But there was no strongly practiced untouchability in ancient Nepali society. The practice was slowly instituted with the adoption of associated rituals and traditions. The main objective of this study is to explore and analyze untouchability from a historical perspective. The custom of untouchability has existed in Nepal for centuries, there is limited historical evidence of any efforts to abolish it during the ancient and medieval periods. This study combines a qualitative research approach and a historical framework to explore the connection between a social norm and its history.

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Gurung, Ganga B. "Understanding the Dichotomy of Auspicious and Untouchability: An Ethnographic Study of Damai Musicians of Nepal." Contemporary Voice of Dalit 10, no. 2 (July 25, 2018): 138–50. http://dx.doi.org/10.1177/2455328x18785453.

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In Nepal, just as in major parts of India and some other South Asian countries, the issue of untouchability still prevails. People even now face unjust discrimination on the basis of caste. They are prohibited from visiting public places such as temples and water taps. In this article, I have investigated the dichotomy of auspiciousness and untouchability faced by the Pariyars, one of the downtrodden caste groups of Nepal, also known as Damai. The music they create, compose and play is famous throughout the country which is popularly known as the Panchai Baja and Naumati Baja and is taken as auspicious. I adopted ethnographic research methods to obtain the qualitative data through in-depth interviews, participant observations and field notes from 21 research participants who were actively engaged in music. I have analysed the social relations and cultural identity in reference to auspicious music and untouchability faced by the Damai musicians of Nepal. The findings indicate that untouchability is an outcome of cultural hegemony, caste-based hierarchy and socio-economic order, fatalism and cultural reproduction despite modernity and social and political awareness among young people. This ethnographic study throws light upon the dichotomy of auspicious and untouchability through the lived experiences of the research participants.

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Bros, Catherine, and Mathieu Couttenier. "Untouchability, homicides and water access." Journal of Comparative Economics 43, no. 3 (August 2015): 549–58. http://dx.doi.org/10.1016/j.jce.2014.12.001.

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9

Yadav, Shiv Kumar. "Dalits in the Past and Present: Experiences of Chamars from Nepal Tarai." Patan Pragya 12, no. 02 (December 31, 2023): 85–94. http://dx.doi.org/10.3126/pragya.v12i02.64205.

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This paper is about the caste system, status of one of the Dalit community (Chamar) and the change taking place in such community over the period of time. Caste system is the division of people based on occupational diversity which is unique feature of Hindu society. According Hindu varna system, society is hierarchically divided as Brahmin, Kshatriya, Vaishya and Sudra. In this hierarchy, Dalits were kept at the bottom with duty as labourers and service providers. Belonging to Shudra varna they were discriminated in the name of so called untouchable caste. The results of untouchability were manifested in various areas of social practice including work and wage. It made Dalits to at the margin of the society. Later on the provision of punishment if any case of untouchability was found in practice was made. Even after the implementation of legal provision that considers discriminatory or untouchable practices against Dalits as illegal activities there is still the practice of untouchability. Till the date most of Dalits including Chamars in Tarai are engaged in age-old traditional occupation or manual works. Based on the previous literatures and few narratives collected through interviews this paper argues that the status of Chamar, one of the Dalit communities of Tarai was facing various problems including untouchability in the past and even today they are experiencing problems of various kinds including untouchability. However, social and cultural movement of Dalits in eastern Tarai of Nepal is a struggle for changing status of Dalits including Chamars.

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10

Shah, A. M. "Purity, Impurity, Untouchability: Then and Now." Sociological Bulletin 56, no. 3 (September 2007): 99–112. http://dx.doi.org/10.1177/0038022920070302.

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R, Ramalakshmi. "Caste Rejection Thoughts in Siddhar Songs." International Research Journal of Tamil 4, S-19 (December 10, 2022): 615–19. http://dx.doi.org/10.34256/irjt224s1991.

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Siddhar literature is still a unique literature in Tamil literature. The Siddhas have formulated their principles and doctrines in grammar. The word community means not only people living together but also living together based on an order in a society. The set of thoughts formed about what should and should not be done by a human being in a society is called morality or ethics. Based on this virtue, various virtues including the virtue of life have been said. Through the Vedas and the Puranas, the Vaidikas, the Brahmins, portrayed themselves as superior and treated other caste people as slaves. Many were considered as untouchables and unfit based on caste hierarchies. The Siddhars have raised a revolt against the Vedics, their principles and doctrines. Caste and religion are inextricably intertwined in Indian society. They are inextricably intertwined. The Siddhars are foremost in denouncing the caste system which is the main reason for the division in the society. Siddhars who saw the inequalities that existed between them in their time, stood bravely and opposed the caste system. Caste oppression is one of the most prevalent things in Indian society. One of its inputs is the untouchability and is created as a result of a dominant mindset that does not treat fellow human beings as equals. If you touch the untouchables you will be defiled. Seeing this cruelty, the Siddhars raised their voices against untouchability. The Siddhars have also sung against untouchability as a part of caste oppression. The Siddhars condemned the Vedas for citing grass-eating as the main reason for untouchability.

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Jaiswal, Shani, and Ashutosh Jaiswal. "A Discussion on Specific Manifestation of Practices of Untouchability in Northern India after the Untouchability Abolishing Law Came into Force." International Journal of Research Publication and Reviews 4, no. 11 (November 6, 2023): 1286–93. http://dx.doi.org/10.55248/gengpi.4.1123.113028.

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13

Prasad, Indulata. "Caste-ing Space: Mapping the Dynamics of Untouchability in Rural Bihar, India." CASTE / A Global Journal on Social Exclusion 2, no. 1 (May 16, 2021): 132–52. http://dx.doi.org/10.26812/caste.v2i1.232.

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B. R. Ambedkar, the scholar, activist, and chief architect of the Indian constitution, in his early twentieth century works, referred to the untouchable quarters in India as ghettos. He recognized that untouchability was manifested through combining social separation with spatial segregation. Ambedkar’s theorization of untouchability can be applied along with feminist and Dalit scholars’ theories of the relationship between dynamic spatial experiences and the reworking of caste hierarchies to understand how securing control over productive assets, such as land, has altered social and spatial segregation in rural Bihar. Combined with narratives of the past and present, maps drawn by Bhuiyan Dalit women depicting the physical spaces they occupy in their village (i.e. housing, community center), the locations of sources of water and electricity, and the quality of the resources to which they have access demonstrate that gaining control over land following the Bodhgaya Land Movement (BGLM) of the late 1970s helped end the most overt and readily discernible forms of caste-based discrimination. Nevertheless, resource discrimination and spatial and social segregation continue, albeit more covertly. The logic of untouchability still undergirds social interactions in rural Bihar, preventing Dalits from fully realizing their rights as guaranteed by law.

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Jayanth, Malarvizhi. "Struggling for Freedom from Caste in Colonial India: The Story of Rettaimalai Srinivasan." CASTE / A Global Journal on Social Exclusion 3, no. 1 (May 6, 2022): 147–62. http://dx.doi.org/10.26812/caste.v3i1.352.

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Rettaimalai Srinivasan (1860–1945), a Dalit leader in colonial India, argued that there were two kinds of freedom struggles being waged in the region–one against the British and the other against caste. His autobiography, published in Tamil in 1938, is likely the first Dalit autobiography, and along with his other papers, pamphlets, and speeches comprises a potent anti-caste archive that is yet to be studied. In these texts, Srinivasan defined untouchability as a complex of social and economic practices and emphasized the role of Dalit leadership in undoing these practices. As his work indicates, the freedom struggle against caste required a re-signification of caste names and untouchability itself and an increased representation of Dalit groups within governance. By seeking to turn the name of the Pariah caste into one that could be used with pride, he continuously grappled with the question of self-representation and an appropriate vocabulary to do so. His definition of untouchability as intimately linked with agrarian labour lies at the heart of his emphasis on the importance of Dalit representatives governing and leading people from these communities towards freedom.

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15

Biswas, Sujay. "Gandhi and Ambedkar against Untouchability: A Reappraisal." South Asia Research 41, no. 2 (March 17, 2021): 259–78. http://dx.doi.org/10.1177/02627280211000159.

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This article challenges the false dichotomy, created in much of the existing historical and political analysis concerning the welfare programmes for ‘Harijans’ as put forward by Gandhi and Ambedkar, claiming that Ambedkar’s proposals were more progressive than Gandhi’s approach. The article draws on a detailed letter written by Ambedkar in 1932, proposing a programme of action that the Harijan Sevak Sangh should undertake for the welfare of ‘Harijans’. It compares this with the Constitution of the Harijan Sevak Sangh, drafted by Gandhi himself, to argue that the programmes of these two leaders actually show significant similarities in their intent and content concerning welfare measures for uplifting ‘Harijans’ in India, but seem to differ regarding strategies.

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SEARLE-CHATTERJEE, MARY. "Pollution, untouchability and Harijans - By Yasumasa Sekine." Journal of the Royal Anthropological Institute 18, no. 2 (May 2, 2012): 504–5. http://dx.doi.org/10.1111/j.1467-9655.2012.01754_35.x.

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17

Bhatia, Bela. "Dalit rebellion against untouchability in Chakwada, Rajasthan." Contributions to Indian Sociology 40, no. 1 (February 2006): 29–61. http://dx.doi.org/10.1177/006996670504000102.

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Misra, Salil. "Nationalism: One or Many." Studies in History 36, no. 2 (August 2020): 308–10. http://dx.doi.org/10.1177/0257643020971959.

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Raj, Richa. "Book review: Vikas Pathak, Contesting Nationalisms: Hinduism, Secularism, and Untouchability in Colonial Punjab, 1880–1930." Studies in People's History 5, no. 2 (November 29, 2018): 245–48. http://dx.doi.org/10.1177/2348448918795927.

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20

Chaturvedi, Himanshu. "Book review: Vikas Pathak, Contesting Nationalisms: Hinduism, Secularism and Untouchability in Colonial Punjab, 1880–1930." Indian Historical Review 47, no. 1 (June 2020): 170–72. http://dx.doi.org/10.1177/0376983620922402.

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21

Wankhede, Asang, and Alena Kahle. "The Human Dignity Argument against Manual Scavenging in India." CASTE / A Global Journal on Social Exclusion 4, no. 1 (May 15, 2023): 109–29. http://dx.doi.org/10.26812/caste.v4i1.429.

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In this article, we argue that manual scavenging and the 2013 Act which prohibits it are unconstitutional as they violate human dignity, the prohibition against untouchability, and the right to life enshrined in the Constitution of India. We bring out contradictions and limitations in the Supreme Court’s jurisprudence on manual scavenging and show that it misses out on deploying its own strong anti-untouchability and human dignity-based jurisprudence in the judicial treatment of manual scavenging. This progressive jurisprudence outlaws all forms of social exclusion and does not allow for any exceptions to the right to human dignity. We then propose a framework which outlines the unconstitutionality of the very practice of manual scavenging through an in-depth and conjoint analysis of the Indian constitutional jurisprudence on prohibition untouchability, right to human dignity and right to life. A conjoint reading of the three principles brings out the real potential of the Indian Constitution in safeguarding the rights of manual scavengers, a feat which must begin with a complete abolition of all forms of scavenging work without exception. Arguing against the acceptability of allegedly “safe” sanitation work, we propose an alternative framework to understand and critique manual scavenging, without which a complete eradication of manual scavenging is impossible.

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Dr Rajesh S Latane. "Presentation of the Sufferings of Dalits (Untouchables) in Arundhati Roy's The God Of Small Things." Creative Launcher 4, no. 5 (December 31, 2019): 50–55. http://dx.doi.org/10.53032/tcl.2019.4.5.08.

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The present study is an attempt of presenting the sufferings of dalits and their pathetic condition due to their lower caste that figure in Arundhati Roy’s The God of Small Things. Untouchability and slavery symbolize the deprivation, disgrace, and inhuman oppression on a section of human beings. Men become hostile against one another. Social, political, economic, racial and cultural prejudices are seen at many places. All human beings are born equal but there discrimination among them is created by people with vested interests. The need to define the social, moral and ideological perspectives leads to concern the social dilemma of the underprivileged and exploited in society. Roy’s The God of Small Things is published after Independence. The God of Small Things (1996) is her first novel. The novel is a set in Kerala. The story is simple. It articulates the dalit Christen voice. Overall the novel is psychological presentation and observation of very small things of life. The novel deals with the problem of untouchability and social harassment. It is about the class and caste issues in southern India. Upper caste Christianity is presented in the novel in connection with socio-political changes.Dalits, Untouchability, Inhuman Oppression, Cultural Prejudices, Ideological Perspectives, Underprivileged, Social Harassment, Upper Caste Christianity, Socio-Political

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Mishra, Vijaya Prasad. "Attempts to Eliminate Untouchability in Nepal and Solutions." Historical Journal 14, no. 1 (March 7, 2023): 141–52. http://dx.doi.org/10.3126/hj.v14i1.52976.

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नेपालमा सरकारले पटक पटक छुवाछुत मुक्त देश भनेर घोषणा गर्दा समेत छुवाछूतका घटनाहरू बारम्बार भइरहनुले कानुनी रुपमा छुवाछूत गर्ने विरुद्ध सामाजिक अपराध गरे बराबर सरकारवादी मुद्दा लाग्ने व्यवस्था भएर पनि समाधान हुन सकिरहेको छैन । नेपाल सरकारले संविधान, ऐन, कानून, नियमावली, कार्यविधिहरू मार्फत छुवाछूत र भेदभावलाई रोक्ने प्रयास गरेको छ । संविधानमा भएको व्यवस्थालाई सम्बोधन हुनेगरी जातीय तथा अन्य सामाजिक छुवाछूत तथा भेदभाव (कसूर र सजाय) ऐन, २०६८ लाई पहिलो सन्सोधन २०७५ मा गरिएको र सोही आधारमा मधेस प्रदेशले दलितहरूको शसक्तिकरणका लागि ऐन र नियमावलीहरू पारित गरिसकेको अवस्थामा समेत छुवाछूत नहट्नुमा दलित समुदायको पहुँच प्रहरी प्रशासन र न्यायलयमा कम हुनु हो । त्यसैगरी चाहना भएर पनि राजनीतिक पार्टीको दवाव र प्रभावका कारणले उजुरीको प्रकृयामा नजाने प्रबृत्ति बढेको छ । प्रहरी समक्ष आएको मुद्दा पनि प्रहरीले आफूले पनि सून्य सहनसीलताको सिद्धान्तलाई अपनाएर यो अपराध हो अपराधलाई स्वत ः कानूनी कारवाहीमा लानु पर्दछ भन्ने जुन सोचाई हुनु पर्ने हो, केही प्रहरीमा त्यो देखिन्न । प्रहरीलाई आफै अप्ठेरो परेमा मात्र वा आफू जोगिनका लागि मात्र मुद्दालाई अगाडी बढाईदिने गरेको छ । छुवाछुतको भावना कमजोर आर्थिक अवस्था भएकामा झन बढी रुपमा लाद्न खोजिन्छ । समाधानका लागि विभिन्न राजनीतिक पार्टीका नेताहरूले पार्टीका स्वार्थलाई भन्दा दलितहरूको हीतलाई ध्यान दिई जसको समस्या उसको अगुवाई हुने समितिहरू बनाउने र कार्यान्वयन गराउने रणनीति बनाउनु पर्दछ । मानिसका आधारभूत आवश्यकताहरू पुर्ति गर्ने तर्फ ध्यान दियौं भने दलितको आर्थिक र शैक्षिक प्रगति हुनेछ । यसबाटै छुवाछूत र विभेद हटाउन सकिन्छ ।

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Rana, Kumar. "Book review: John Solomon, A Subaltern History of the Indian Diaspora in Singapore: The Gradual Disappearance of Untouchability 1872–1965." Contemporary Voice of Dalit 11, no. 2 (September 16, 2019): 246–48. http://dx.doi.org/10.1177/2455328x19859665.

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John Solomon, A Subaltern History of the Indian Diaspora in Singapore: The Gradual Disappearance of Untouchability 1872–1965. London and New York: Routledge, 2016, 220 pp. (hardback). ISBN: 978-1-138-95589-9.

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Merin Vincent, Mrs Anitha. "Living in the Margin : A Study of Bama’s Karukku." SMART MOVES JOURNAL IJELLH 9, no. 1 (January 28, 2021): 223–32. http://dx.doi.org/10.24113/ijellh.v9i1.10893.

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Bama published her autobiography “Karukku” in 1999. This unusual autobiography helps the reader understand the lives of the Tamil Dalit Christians. Even though Bama’s purpose of writing the book was to heal her “inward wounds”, the book has touched the heart of the readers. Karukku helps us understand the realities of the lives of Dalits. Bama looks at various aspects of the Dalit reality – a village which is divided on the basis of caste, Paraya men and women who cannot seem to overcome poverty in spite of working hard, children who are forced to learn lessons of untouchability at a very young age, the apathy of the church etc. An in-depth study of the text throws light on the pains of caste discrimination, untouchability and poverty that Dalit Christians experience. This paper, by the study of Karukku, tries to understand the realities of the Tamil Dalit Christians.

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Khanal, Shiva Prasad. "Socio-economic and Political Deprivation of Hill Dalits (A Study of Gaikhur and Taple Villages of Gorkha District)." Voice of Teacher 7, no. 01 (December 24, 2022): 123–32. http://dx.doi.org/10.3126/vot.v7i01.51035.

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This paper applies the mix-method approach (both quantitative and qualitative methods) through survey data from Gaikhur and Taple villages of Gorkha district (408 Hill Dalit households and 210 non-Dalit households).The caste hierarchy and varna system created the caste-based discrimination and untouchability practice in Nepal. This paper also explores that because of caste-based discrimination including untouchability prevailed in the villages studies non-Dalits discriminates Dalits in education and participation inreligious and cultural functions in the villages. Further, Dalits are deprivedof household income generation as compared to that of non-Dalits. Data also reveals that Dalits are deprived of political participation as compared to that of non-Dalits. Within Hill Dalits, the so-called low caste Dalits (Damai and Gaine) have also deprived in education, household income and political as well as cultural participation as compared to that of high caste Dalits (Sarki and Kami).

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27

E, Soundarya. "Arivumathi and Dravidianism." International Research Journal of Tamil 4, S-5 (August 25, 2022): 260–66. http://dx.doi.org/10.34256/irjt22s540.

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Superstitions, rituals, religion, and godly principles that arose from the emergence of the Dravidian movement and the rise of the Dravidian race are enslaving the people. It was through this that those human beings created ups and downs among themselves and locked up the slave animals for themselves. Untouchability was an act of demeaning a man. This atrocity of untouchability was seen in restaurants, art halls, buses, and even schools, with separate cups, separate seats, and separate sections. In addition to demeaning women, there were many oppressive policies in Tamil Nadu, such as that a woman is a slave to a man, home, and society. The Dravidian movement was a movement that emerged to rescue the people from many more such forms of oppression. Even Tamil, the oldest language of the Dravidian languages, began to lose its uniqueness at some point. In order to bring the Tamil language out of this decline, the speakers of the Dravidian movement like Thanthai Periyar, Anna, and Kalaignar promoted Tamil through their self-conscious speeches. Similarly, many poets of the Dravidian movement, like Bharathidasan, Suradha, Vanithasan, etc., through their writings, worked hard to make the Tamil language flourish on our soil again. Arivumathi is one of those who have been attracted by such principles and who is now a poet of the Dravidian movement. The Dravidian thoughts found in his poems can be seen in poems such as his unique Tamil principles, his attachment to race, the restoration of slavery, and his concept of untouchability.

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Jarin, Tasnim, and Aftab Ur Rahaman Zahin. "Gender Performativity in Inter-Caste Relationship in the Indian Hindu Culture: A Postcolonial Gender Study in Mulk Raj Anand’s Untouchable and Arundhati Roy’s the God of Small Things." Journal of Women Empowerment and Studies, no. 32 (February 23, 2023): 23–32. http://dx.doi.org/10.55529/jwes.32.23.32.

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This paper evaluates the inter-caste gender performativity in Indian Hindu Culture by analyzing the texts, Mulk Raj Anand’s Untouchable and Arundhati Roy’s The God of Small Things through Judith Butler’s concept of gender performativity. In Indian Hindu culture, inter-caste relationship is dogmatically and traditionally antagonistic whereas some autobiographical documents kept evidences of consensual and ‘non-theatrical inter-caste relationship’ crossing the margin of untouchability. Women, the gender subalterns in inter-caste consensual relationship, never inherently belong to any caste of them; rather, they are tagged off the caste of the men whoever touch them. The non-consensual inter-caste physical relationship does not determine women’s rank whereas consensual inter-caste relationship determines or modifies women’s rank. It is a double standard and both contexts are dominated by upper caste elites. The most theatrically maintained doctrine of ‘untouchability’ is the after-life punishment through reincarnation of upper caste people due to the impure touch of the lower caste. Both discourses of ‘untouchability’ and ‘impurity’ are nothing but elitist constructions and practices led by upper caste elites, that is proved in this paper. Such inter-caste relationship reveals that the theatrical notion is nothing but a bourgeois-political weapon of the upper caste to oppress the lowers. It is a qualitative research done by closed textual reading method. This paper brings out the conditions of fluidity and stability of the position of men and women among castes, and the influence of traditional gender performativity on both the writers.

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Kumar, Sandeep. "Hariprasad Tamta: Father of Shilpkar Revolution in India." CASTE / A Global Journal on Social Exclusion 4, no. 1 (May 15, 2023): 144–53. http://dx.doi.org/10.26812/caste.v4i1.319.

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Uttarakhand is a region replete with social diversity. This can be observed in its culture, customs and language. The social perspective of these diversities is outwardly similar but in the social and economic perspective the discrimination between Dalits and upper castes can be easily seen. The Shilpkar (the term used for Dalit caste) here also suffer from untouchability, inequality, humiliation and discrimination like Dalits of other areas. Munshi Hariprasad Tamta fought against these inequalities and untouchability throughout his life to educate, create awareness and provide leadership to the Shilpkar during the British and post Independence era. Hariprasad Tamta: The Father of Shilpkar Revolution has remained anonymous in the local history of Uttarakhand. This article attempts to re-analyze the personality, political and social works of Hariprasad Tamta and to provide new insight into the Shilpakar struggle. Alongside, an attempt has also been made to redefine the prevailing concept of social scientists to define the ideology of Hariprasad Tamta as class interest and pro-British.

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Pandey, Manish Kr. "Dr. Ambedkar’s Thoughts on Nationalism." Journal of Ravishankar University (PART-A) 29, no. 2 (October 14, 2023): 33–39. http://dx.doi.org/10.52228/jrua.2023-29-2-3.

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The psychological concept of nationalism establishes a sense of fraternity in the society on cultural, ethnic, racial, religious and linguistic basis. One of the nation builders of modern India, Dr. Bhim Rao Ambedkar coined a narrative of Nationalism about freedom of India from social inequality and untouchability. He talked about freedom of India from social inequality and untouchability. This could be understood as a subaltern narrative about the upliftment of downtrodden, deprived and marginalised sections of the society; the section that did not have any participation in public life of colonial India. In this research paper, we will study the various aspects of Dr. Ambedkar's nationalism, in which he firmly stated that without emancipation of deprived people (Dalits), Indian freedom struggle was not deemed to be complete. He has presented the concept of practical nationalism in contrast to western and Indian extremist concepts, some aspects of which we will discuss in this article.

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Shcherbak, M. B. "Navayana of Bhimrao Ramji Ambedkar: buddhist modernism as an instrument of social transformation." Etnograficheskoe obozrenie, no. 4 (August 15, 2023): 94–107. http://dx.doi.org/10.31857/s0869541523040061.

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The article examines the phenomenon of Navayana (Neo-Buddhism) created by Bhimrao Ramji Ambedkar (1891-1956) as an instrument of changing the social identity of the untouchables from the Mahar community. The problem of untouchability and vestiges of the caste system in India became more acute during the struggle for independence. To build a new Indian nation, it was necessary to include in its ranks all strata of Indian society, including communities of the so-called untouchables. The most interesting in this regard is the social project of B.R. Ambedkar, who tried, drawing on the history of the Mahar community on the one hand and the religious conversion on the other, to create a new social identity for the untouchables. Ambedkar advocated the complete destruction of the caste system in India and considered a complete break with Hinduism as the only opportunity for low castes to gain equal rights. Ambedkar saw the religious conversion as the only way of getting rid of untouchability.

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Lee, Joel. "Disgust and untouchability: towards an affective theory of caste." South Asian History and Culture 12, no. 2-3 (January 27, 2021): 310–27. http://dx.doi.org/10.1080/19472498.2021.1878784.

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Jha, Vivekanand. "Caste, Untouchability and Social Justice: Early North Indian Perspective." Social Scientist 25, no. 11/12 (November 1997): 19. http://dx.doi.org/10.2307/3517591.

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Deliege, Robert. "Replication and Consensus: Untouchability, Caste and Ideology in India." Man 27, no. 1 (March 1992): 155. http://dx.doi.org/10.2307/2803599.

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35

Randeria, Shalini. "Carrion and corpses: conflict in categorizing untouchability in Gujarat." European Journal of Sociology 30, no. 2 (November 1989): 171–91. http://dx.doi.org/10.1017/s0003975600005853.

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Death is the most potent of all the sources of impurity and inauspiciousness in the life of a Hindu. This paper explores the different discourses on the nature of untouchability in Gujarat in order to delineate the relationship between the collective, permanent pollution of the lowest castes in the caste hierarchy, the so-called ‘Untouchables’, and their occupational specialization involving the disposal of dead animals and human corpses. It also analyses the inter-caste exchange of food and services at two levels: that between each of the untouchable castes and the other castes of a village, and that among the different untouchable castes themselves. The intra-caste sphere of temporary death pollution (sutak) incurred by individuals affected by the death of kin or affines is not dealt with here.

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Cháirez-Garza, Jesús Francisco. "Touching space: Ambedkar on the spatial features of untouchability." Contemporary South Asia 22, no. 1 (January 2, 2014): 37–50. http://dx.doi.org/10.1080/09584935.2013.870978.

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37

Magarati, Shyam Lal. "Representation of Caste Discrimination and Untouchability in Dulal's Gahugoro Africā." Surkhet Journal 2, no. 1 (September 26, 2023): 1–9. http://dx.doi.org/10.3126/surkhetj.v2i1.58742.

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This paper presents Dalits as Africans in the poem Gahugoro Africā. Dalits are primarily artisans who engage in various tasks such as crafting temple idols, cobbling shoes, ploughing fields, sweeping the streets, and playing musical instruments like the lyre and tum-tum. They utilize their skills and perform the duties expected of them. However, they get fewer wage and they are hated, humiliated, discriminated, exploited and traumatized in the society by the upper caste people and the nation even in this 21st century. Therefore, the purpose of this paper was to illustrate the presence of caste discrimination and untouchability as depicted by the researcher. The research is significant due to its focus on the inhuman treatment and miserable existence of Dalits in the same society. The exploration of diverse cultures and cultural practices is valuable to academia. The research was conducted using a library-based qualitative approach, utilizing relevant texts and sources to analyze the representation of caste discrimination and untouchability in Dulāl's poem. The researcher has implemented cultural studies perspective and the ideas of Stuart Hall as main and other theorists’ ideas as supporting tools for theoretical parameters. The data were collected by text information, description and record keeping. The researcher finds that as a poet, Dulāl seriously raises question that how Dalits are considered untouchables and distanced them by the so called touchable in Nepali society. Dalits present everywhere so, the speaker strictly demands freedom from every type of shackles of discrimination and untouchability. Freedom from such evil practice is inevitable for Dalits in human civilization. So, it is the representative voice of Dalits in general.

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Ram, Ronki. "Untouchability in India with a Difference: Ad Dharm, Dalit Assertion, and Caste Conflicts in Punjab." Asian Survey 44, no. 6 (November 2004): 895–912. http://dx.doi.org/10.1525/as.2004.44.6.895.

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Recent caste clashes in Punjab have destroyed the myth that untouchability is alien to this part of India and indicate that the downtrodden no longer can be subjected to social oppression and humiliation. A manifestation of Dalit assertion, these clashes have sharpened the issue of Dalit human rights.

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Deliège, Robert. "Arockyai Mary, gardienne du village chez les Parayars de l'Inde du Sud." Social Compass 33, no. 1 (February 1986): 75–89. http://dx.doi.org/10.1177/003776868603300106.

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In India, Christianity does not theoretically acknowledge untouchability. In actual fact, it has however made use of the caste system to establish itself. The Church structures quickly reflected this and the discrimination between Catholic castes was identical to that between Hindu classes. Consequently, the untouchables were marginalized within the Church.

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40

Vidya Krishnan, R., and R. Sumathi. "Image of Indian Gay Culture in Raj Rao’s The Boyfriend." Shanlax International Journal of English 9, S1-i2-Dec (December 22, 2020): 38–39. http://dx.doi.org/10.34293/english.v9is1-i2-dec.3691.

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The Boyfriend is a novel by R.RajRao, he compares untouchability with homosexuality.Yudi, the protagonist is a freelance Journalist and secretly lives a bachelor gay life in Mumbai .In this novel Raj Rao neatly drawn the picture of caste, class, religion, masculinity and the gay cultural sub-group in India. Existence of Queer in society is highlighted in this book.

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Patil, Shripad, KK Mohanty, Beenu Joshi, Deepa Bisht, Rajkamal, Anil Kumar, and AviKumar Bansal. "Towards Elimination of Stigma & Untouchability: A Case for Leprosy." Indian Journal of Medical Research 149, no. 7 (2019): 81. http://dx.doi.org/10.4103/0971-5916.251663.

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Sreeja, P., Jagannath Dash, and R. Vinoth. "Services of Untouchability in the Sacred Complex of Lingaraj Temple." Indian Journal of Public Health Research & Development 10, no. 3 (2019): 281. http://dx.doi.org/10.5958/0976-5506.2019.00502.3.

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Lamsal, Hem Bahadur. "Role of Dalit Civil Society Against Untouchability: Challenges and Prospects." New Angle: Nepal journal of social science and public policy 2, no. 1 (December 9, 2012): 75–84. http://dx.doi.org/10.53037/na.v2i1.36.

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The paper is based on literature review complemented by interviews with Dalit civil society activists. After an introduction to the plight of Dalit communities in Nepal, the paper outlines the emergence of a Dalit civil society, the roles it has played and continues to play in national life, its achievements and the challenges Dalit associations have faced in the course of their work. The final section explores the prospects for Nepal’s Dalit civil society.

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Cháirez-Garza, Jesús F. "B.R. Ambedkar, Partition and the Internationalisation of Untouchability, 1939–47." South Asia: Journal of South Asian Studies 42, no. 1 (January 2, 2019): 80–96. http://dx.doi.org/10.1080/00856401.2019.1554618.

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45

Ram, Ronki. "Untouchability, Dalit consciousness, and the Ad Dharm movement in Punjab." Contributions to Indian Sociology 38, no. 3 (October 2004): 323–49. http://dx.doi.org/10.1177/006996670403800302.

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46

Archana Chauhan. "Touching Untouchability: Social Evils in Mulk Raj Anand’s Novel “Untouchables”." Research Inspiration 8, no. II (March 30, 2023): 01–04. http://dx.doi.org/10.53724/inspiration/v8n2.02.

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In this study, we shall come to know how Mulk Raj Anand, the prolific Indian writer in English, exposed social evils in his novels and put them in front of us. This study deals with the sufferings and miseries of the downtrodden and underprivileged people inflicted on them by the high castes Hindus. This study demonstrates that Anand, though being born into a high caste Hindu family, will successfully portray the agonies of Bakha, a sweeper boy and the untouchable, who was not accepted in the high society. How Bakha must endure insults, and abusive epithets and bear physical assault if he unintentionally crosses a high caste person.

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Punia, Aarushi. "The Necessity of Dalitude: Being Dalit in Urban and Academic Spaces in the Twenty-First Century in India." Critical Philosophy of Race 11, no. 1 (January 2023): 8–32. http://dx.doi.org/10.5325/critphilrace.11.1.0008.

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Abstract This article examines the existing and emerging morphology of caste-based discrimination in urban and academic spaces in India. Practices of caste-based profiling are similar to racial profiling or policing but are not acknowledged as caste-based discrimination by the public and the law, since they do not match constitutionally recognized practices of discrimination like untouchability. Caste-based profiling is deeply ingrained in how upper-caste people in urban and academic spaces speak, read, and think. Profiling performs the same function as untouchability, since it weeds out the Dalit from public spaces that pretend to be liberal and secular. Profiling is part of a larger process of “casteization,” which ensures the continuation of caste-based discrimination in newer forms to maintain caste hierarchy and upper-caste hegemony. Profiling traps the urban Dalit in a conundrum with respect to self-representation—should they reveal their Dalit identity to build solidarity with the Dalit, Bahujan, and Adivasi community but risk social ostracization and stigmatization, or should they hide their Dalit identity and try to evade caste-based discrimination? This article defines the emphasis of a new political movement inaugurated by Dalit writers called “Dalitude,” which attempts to break out of this conundrum, challenges casteization, and aims to empower a lower-caste majority.

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Ganesh Koshle and Ghanshyam Dubey. "Guru Ghasidas Ji, The pioneer of Social, Religious and Economic Movement in Chhattisgarh." Knowledgeable Research: A Multidisciplinary Journal 1, no. 09 (May 1, 2023): 5–16. http://dx.doi.org/10.57067/kr.v1i09.74.

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At that time in Chhattisgarh, the life of innumerable Dalit, exploited, oppressed people was very miserable. Untouchability, high-low discrimination was prevailing in the society. The tradition of human sacrifice and animal sacrifice was prevalent in the temples in the name of religion. Maths and temples had become centers of incest, exploitation of women was seen in temples, people were being cheated in the name of superstitions like Tantra-Mantra, Tonhi, Baiga, Pangha etc. The form of religious practice had become very distorted, people were consuming meat and alcohol in the guise of righteousness. The people here were very troubled by the loot and terror of the kings, feudatories, pindaris, subedars, the rent and revenue collection had broken their back. At such a time Saint Shiromani Guru Ghasidas ji was born on the land of Chhattisgarh in village Giroudpur. He established 'Satnam Panth' and he rejected the dominance of Brahminism and opposed the caste system dividing into varnas. Gave the message of 'man-man is equal' against casteism, untouchability, caste disparities prevailing in the society. Every person in the society has a socially equal status. Guru Ghasidas prohibited idol worship. He made a significant contribution in generating a new thinking and idea in the society.

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Guvaherath, Kanal, Eveli Mainatikau, and Ell Casanne. "Social rights on hindu religion and untouchability towards politics and law." International journal of social sciences and humanities 3, no. 1 (April 30, 2019): 193–202. http://dx.doi.org/10.29332/ijssh.v3n1.335.

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Is it right or entrenched? The people of India have to make India a democratic republic and have freedom, power, and opportunity injustice, society, economy, politics, and religion The fraternity is to be fulfilled in order to achieve equality and the dignity of the individual and the integrity of the country and society. Baba Saheb Ambedkar aptly says that No matter how good a political act is a political law will certainly become bad if the rulers are bad. The constitution can be good if it is good for a political act. The Indian nation has eight thousand castes. How can the fraternity and equality come into existence if a few people have tendency of superiority with the frenzied religion? It is not possible indifference shown in terms of birth, by the birth and the status quo.

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Borooah, Vani Kant. "Caste and Regional Influences on the Practice of ‘Untouchability’ in India." Development and Change 48, no. 4 (June 9, 2017): 746–74. http://dx.doi.org/10.1111/dech.12311.

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Journal articles on the topic 'Untouchability'

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