Discuss the features of Dalit movement 1950-1960
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The Scheduled Castes are known as harijnas i.e children of God – a term coined by Mahatma Gandhi in 1933.There are many studies on the Dalit or SC socio-political condition but there are only a few systematic empirically sound studies on their movements. The Mahar movement of Maharashtra has been seen as all India movement.Dr Ambedkar was an all India leader. While bargaining with the British and the caste – Hindus he represented all the dalit of the country but his role in mobilizing the SCs outside Maharashtra is not documented.
There is no full fledged study or even an anthology giving information about various SC movements in different parts of the country in colonial and post colonial period. Two papers – one by Gail Omvedt and Bharat Patankar and the other by Ghanshyam Shah give an overview of the dalit liberation in India. The former deals with the colonial period whereas the latter looks at both the colonial and the post colonial periods. The study by Verba, Ahmad and Bhatt (1972) on the Blacks and the harijnas gives a comparative picture of the movements of these communities in the USA and India.
The main issues around which most of the Dalit movements have been centered in the colonial and post colonial periods are confined to the problem of untouchability.They launched movements for maintaining or increasing reservations in political offices, government jobs and welfare programmes.
Ghanshyam Shah classifies the Dalit movements into reformative and alternative movements. The former tries to reform the caste system to solve the problem of untouchability.The alternative movement attempts to create an alternative socio-cultural structure by conversion to some other religion or by acquiring education, economic status and political power. Both types of movements use political means to attain their objectives. The reformative movements are further divided into Bhakti movements, neo-Vedantik movements and Sanskritisation movements.
The alternative movements are divided into the conversion movement and the religious or secular movement. The latter includes the movement related to economic issues. In the context of dalit identity and ideology Shah has classified dalit movements into movements within cultural consensus, competing ideology and non Hindu identity, Buddhist dalits and counter ideology and dalit identity. The first three are based around religious ideologies whereas the last is based on class.Patankar and Omvedt classify the dalit movement into caste based and class based movements.
In the 1990s with the increased political participation in elections and success of Bahujan Samaj Party in Uttar Pradesh some scholars consider their mobilization as a new political movement of the dalits.
Bhakti movement in 15th century developed two traditions of saguna and nirguna.The former believes in the form of God mostly Vishnu or Shiv relating to the Vaishnavite or Shaivaite traditions. It preaches equality among all the castes though it subscribes to the varnashram dharma and the caste social order. The devotees of Nirguna believe in formless universal God.Ravidas and Kabir are the major figures of this tradition. It became more popular among the dalits in urban areas in the early 20th century as it provided the possibility of salvation for all. It promised social equality. Through these movements Fuller argues devotionalist ethic come to be widely reinterpreted as a charter of egalitarianism.
Neo-vedantik movement was initiated by Hindu religious and social reformers. These movements attempted to remove untouchability by taking them into the fold of the caste system.Dayanand Sarawati the founder of Arya Samaj believed that the caste system was a political institution created by the rulers for the common good of society and not a natural or religious distinction. Satish Kumar Sharma's book Social Movements and Social Change is the only full-fledged study which examines the relationship between the Arya Samaj and
There is no full fledged study or even an anthology giving information about various SC movements in different parts of the country in colonial and post colonial period. Two papers – one by Gail Omvedt and Bharat Patankar and the other by Ghanshyam Shah give an overview of the dalit liberation in India. The former deals with the colonial period whereas the latter looks at both the colonial and the post colonial periods. The study by Verba, Ahmad and Bhatt (1972) on the Blacks and the harijnas gives a comparative picture of the movements of these communities in the USA and India.
The main issues around which most of the Dalit movements have been centered in the colonial and post colonial periods are confined to the problem of untouchability.They launched movements for maintaining or increasing reservations in political offices, government jobs and welfare programmes.
Ghanshyam Shah classifies the Dalit movements into reformative and alternative movements. The former tries to reform the caste system to solve the problem of untouchability.The alternative movement attempts to create an alternative socio-cultural structure by conversion to some other religion or by acquiring education, economic status and political power. Both types of movements use political means to attain their objectives. The reformative movements are further divided into Bhakti movements, neo-Vedantik movements and Sanskritisation movements.
The alternative movements are divided into the conversion movement and the religious or secular movement. The latter includes the movement related to economic issues. In the context of dalit identity and ideology Shah has classified dalit movements into movements within cultural consensus, competing ideology and non Hindu identity, Buddhist dalits and counter ideology and dalit identity. The first three are based around religious ideologies whereas the last is based on class.Patankar and Omvedt classify the dalit movement into caste based and class based movements.
In the 1990s with the increased political participation in elections and success of Bahujan Samaj Party in Uttar Pradesh some scholars consider their mobilization as a new political movement of the dalits.
Bhakti movement in 15th century developed two traditions of saguna and nirguna.The former believes in the form of God mostly Vishnu or Shiv relating to the Vaishnavite or Shaivaite traditions. It preaches equality among all the castes though it subscribes to the varnashram dharma and the caste social order. The devotees of Nirguna believe in formless universal God.Ravidas and Kabir are the major figures of this tradition. It became more popular among the dalits in urban areas in the early 20th century as it provided the possibility of salvation for all. It promised social equality. Through these movements Fuller argues devotionalist ethic come to be widely reinterpreted as a charter of egalitarianism.
Neo-vedantik movement was initiated by Hindu religious and social reformers. These movements attempted to remove untouchability by taking them into the fold of the caste system.Dayanand Sarawati the founder of Arya Samaj believed that the caste system was a political institution created by the rulers for the common good of society and not a natural or religious distinction. Satish Kumar Sharma's book Social Movements and Social Change is the only full-fledged study which examines the relationship between the Arya Samaj and
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The feature of dalit movement;
(a) This movement was a source of burden and intolerable pressure on the orthodox ruling elites
(b) This movement could classified into reformative and alternative movement.
(c) Dalit movement was fundamentally the movement to achieve nobility on part of the group which has logged behind. they were a reaction against the social, cultural and economic preponderance and exclusiveness of other class over them.
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The feature of dalit movement;
(a) This movement was a source of burden and intolerable pressure on the orthodox ruling elites
(b) This movement could classified into reformative and alternative movement.
(c) Dalit movement was fundamentally the movement to achieve nobility on part of the group which has logged behind. they were a reaction against the social, cultural and economic preponderance and exclusiveness of other class over them.
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