Lecture and Explanation: Class, Caste, and Land in India by Gail Omvedt, 1989
Keywords: Gail Omvedt, Caste, Class, Land, Dalit, Kisan Andolan, Movement, Zamindari, Shudra and Ati-Shudra
University of Delhi Bachelor of Arts Sociology of India: Images and Reality
Reading to be covered:
The original book from where this article has adopted: Omvedt, Gail, (ed.), 1982, Land, Caste and Politics in Indian States, Delhi: University of Delhi (Book Link at the End)
The major aim of the article is to show the relation between Caste, Class, Land. These relationships are showing the relationship between Caste, Class and Power in the society because the land is the major means of production in the Indian society. Thus the land is the major decisive factor of class in society. Therefore we can say that the power in India is the source of the ownership of the land. And in Indian society, the land is not distributed equally. Statistically, it is found that those have more land they are falling under the upper caste in India and those who have the middle amount of land they fall under middle caste or intermediate caste, and finally, those who have a little amount of land or those who are landless are falling under the lower caste or they are falling under lowest strata in the society.
The ownership of the land is not limited to the social class and caste but that is affecting every aspect of the social life, including cultural and political life. Gail Omvedt is exploring these relations in society from a broader perspective.
This is a brief explanation of Gail Omvedt’s article. Students are expected to read the original article. It will be better if you read the original book by Gail Omvedt at least the first version of the article.
134
Gail Omvedt says that farmer Agitations, Atrocities on Dalits in Haryana can be found in daily News Paper.
In the name of peasant movement rural militant blocking roads, burning railways, and go on march 100 miles.
There are also campaign against giving land to the landless – Maharashtra, Gujrat, Bihar.
Caste is playing a crucial factor in these struggles:
There are low conflicts in the rural village because untouchables and low caste labourers are too helpless to and depend on revolt.
Old Model of Caste-Based Vote Bank and politics of as a game of the village dominant caste are incapable... to lead the politics.
135
So those who claimed that “class” and “class struggle” have no place in the unique society of India have been silenced by the emergent historical reality. However, the traditional Marxist analyses are also showing themselves as inadequate to understand Indian society.
So what is the connection between “class” and “caste” in rural Indian today, and what is its role in relation to both the old and developing forms of agrarian relations of production?
Theoretical Background
There is violent disagreement among scholars and others.
136
Caste is a system in which a person’s membership in the society is mediated through his/her birth in a particular group which is assigned a particular status, within the broad social hierarchy of such groups. These groups have a particular “accepted” occupations or range of occupations.
However #FOR-ME this is not accepted occupation rather forcefully make them stick with their traditional occupation to prevent upward mobility. They were forcefully prevented to take modern education and occupations. These further prevent them from upward mobility after the limited or less or land ownership.
Next major characteristic is marriage patter and rule.
Marriage was/is not allowed within the different castes. Marriage was/is also not allowed within sub-caste. For example, marriage was and still not allowed within different caste such as among the Kayasth, Rajput, Koeri, Kushwaha, Thakur, Yadav, Jatav, Mushahar, Manjhi, Brahmin, etc (Note Brahmin is not a caste this is the name of the group of castes, for example, Sakaldipi Brahmin from Gaya Bihar is considered as low caste Brahmin.
#DEAR-STUDENTS #DON’T-CONFUSE here Caste with Varna.
Somehow the social division of labour within the caste has started during the medieval period. Here Gail Omvedt is making the distinction between Caste and Jati. Here for Gail Omvedt, the Caste means major Caste and Jati means the sub-caste of their (major) Caste.
Gail Omvedt is using the terminology “pre-capitalist India.” Here Gail Omvedt just wanted to say that Indian society was (and still) feudal in nature and character. Gail Omvedt is saying that By the time of the British conquest the Indian social formation was primarily feudal in character.
However, now we can say that India is moving towards capitalism.
137
The British Government, the ruling state claimed that they have the ownership of land.
The village social structure and relations are based on land.
However, the caste has divided society and making unique social-economic structure. Here Gail Omvedt is recognising that the castes have not only the social and cultural perspective, and this is not limited to the endogamy marriage. Castes have also economic perspective. This economic perspective of the caste is further deciding the social and cultural reality and position in society.
Andre Beteille had pointed out four types of social position in Bangal in these bases – (a) Zamindar (b) Jotedar, (c) Bargadars (share-croppers) (d) Khet-majadur (agricultural labour)
(#Read #BOOK Caste, Class and Power by Andre Beteille (https://amzn.to/3rsSG1d & https://amzn.to/3ariX9d for more detail)
#Jajmani-System and Relation between Caste and Land
Second- The product was never made for the market exchange rather the services and goods were produced for internal exchange by different castes in the form of share (#Jajmani-System)
138
Feudalism: Different Between India and Europe
European feudalism is not depended on “birth-ascribed”
Difference Between Peasant and Farmer
Gail Omvedt is also making the distinction between farmer and peasant.
The basic differences between these two are farmers are growing crop for market, or business or they are producing surplus then they need, however, the peasants are producing the crop for either self-use of to sustain their life.
#TO-KNOW #MORE-ABOUT distinction between farmer and peasant read this lecture and associated original text
University of Delhi Bachelor of Arts Sociology of India: Images and Reality
Reading to be covered:
Omvedt, Gail, 1989, Class, Caste and Land in India: An Introductory Essay, in Alavi Hamza and John Harries (eds.), Sociology of “Developing Societies”: South Asia, London: Macmillan, pp. 134-147
The original book from where this article has adopted: Omvedt, Gail, (ed.), 1982, Land, Caste and Politics in Indian States, Delhi: University of Delhi (Book Link at the End)
The major aim of the article is to show the relation between Caste, Class, Land. These relationships are showing the relationship between Caste, Class and Power in the society because the land is the major means of production in the Indian society. Thus the land is the major decisive factor of class in society. Therefore we can say that the power in India is the source of the ownership of the land. And in Indian society, the land is not distributed equally. Statistically, it is found that those have more land they are falling under the upper caste in India and those who have the middle amount of land they fall under middle caste or intermediate caste, and finally, those who have a little amount of land or those who are landless are falling under the lower caste or they are falling under lowest strata in the society.
The ownership of the land is not limited to the social class and caste but that is affecting every aspect of the social life, including cultural and political life. Gail Omvedt is exploring these relations in society from a broader perspective.
This is a brief explanation of Gail Omvedt’s article. Students are expected to read the original article. It will be better if you read the original book by Gail Omvedt at least the first version of the article.
134
Gail Omvedt says that farmer Agitations, Atrocities on Dalits in Haryana can be found in daily News Paper.
In the name of peasant movement rural militant blocking roads, burning railways, and go on march 100 miles.
There are also campaign against giving land to the landless – Maharashtra, Gujrat, Bihar.
Caste is playing a crucial factor in these struggles:
There are low conflicts in the rural village because untouchables and low caste labourers are too helpless to and depend on revolt.
Old Model of Caste-Based Vote Bank and politics of as a game of the village dominant caste are incapable... to lead the politics.
135
National Politics: Moving from Caste to Class
In last decade (roughly 1970-1980), from Congress (I), Janata Party and BJP are influencing the voter on the basis of the ideology and they wanted to build their party on cadre based, in which the one person is enjoying the supreme status. Because the old model was based on caste-based and class factors were not important. But these days the class-based politics become more important in society. In the village political, social, and economic solidly controlled by a #DOMINANT-CSTE elite, which itself is no longer true. Everywhere it is bursting out on national political arena.So those who claimed that “class” and “class struggle” have no place in the unique society of India have been silenced by the emergent historical reality. However, the traditional Marxist analyses are also showing themselves as inadequate to understand Indian society.
So what is the connection between “class” and “caste” in rural Indian today, and what is its role in relation to both the old and developing forms of agrarian relations of production?
Theoretical Background
What is caste? #WHAT-IS-CASTE
There is violent disagreement among scholars and others.
136
Caste is a system in which a person’s membership in the society is mediated through his/her birth in a particular group which is assigned a particular status, within the broad social hierarchy of such groups. These groups have a particular “accepted” occupations or range of occupations.
However #FOR-ME this is not accepted occupation rather forcefully make them stick with their traditional occupation to prevent upward mobility. They were forcefully prevented to take modern education and occupations. These further prevent them from upward mobility after the limited or less or land ownership.
Next major characteristic is marriage patter and rule.
Marriage was/is not allowed within the different castes. Marriage was/is also not allowed within sub-caste. For example, marriage was and still not allowed within different caste such as among the Kayasth, Rajput, Koeri, Kushwaha, Thakur, Yadav, Jatav, Mushahar, Manjhi, Brahmin, etc (Note Brahmin is not a caste this is the name of the group of castes, for example, Sakaldipi Brahmin from Gaya Bihar is considered as low caste Brahmin.
#DEAR-STUDENTS #DON’T-CONFUSE here Caste with Varna.
Social Division of Labour
Somehow the social division of labour within the caste has started during the medieval period. Here Gail Omvedt is making the distinction between Caste and Jati. Here for Gail Omvedt, the Caste means major Caste and Jati means the sub-caste of their (major) Caste.
Caste-Feudal Society and Capitalism in India
Gail Omvedt is using the terminology “pre-capitalist India.” Here Gail Omvedt just wanted to say that Indian society was (and still) feudal in nature and character. Gail Omvedt is saying that By the time of the British conquest the Indian social formation was primarily feudal in character.
However, now we can say that India is moving towards capitalism.
137
The British Government, the ruling state claimed that they have the ownership of land.
The village social structure and relations are based on land.
However, the caste has divided society and making unique social-economic structure. Here Gail Omvedt is recognising that the castes have not only the social and cultural perspective, and this is not limited to the endogamy marriage. Castes have also economic perspective. This economic perspective of the caste is further deciding the social and cultural reality and position in society.
Andre Beteille had pointed out four types of social position in Bangal in these bases – (a) Zamindar (b) Jotedar, (c) Bargadars (share-croppers) (d) Khet-majadur (agricultural labour)
(#Read #BOOK Caste, Class and Power by Andre Beteille (https://amzn.to/3rsSG1d & https://amzn.to/3ariX9d for more detail)
#Jajmani-System and Relation between Caste and Land
Second- The product was never made for the market exchange rather the services and goods were produced for internal exchange by different castes in the form of share (#Jajmani-System)
138
Feudalism: Different Between India and Europe
European feudalism is not depended on “birth-ascribed”
Difference Between Peasant and Farmer
Gail Omvedt is also making the distinction between farmer and peasant.
The basic differences between these two are farmers are growing crop for market, or business or they are producing surplus then they need, however, the peasants are producing the crop for either self-use of to sustain their life.
#TO-KNOW #MORE-ABOUT distinction between farmer and peasant read this lecture and associated original text
www.studywithanil.blogspot.com/2020/08/peasantry-and-its-problems-eric-w-wolf-1966.html
139
The lowest castes within the caste system were usually considered untouchable on the grounds that they performed #polluting-occupations and were forced to live in separate settlements outside the village boundaries.
Who are Exploiter and Who are Exploited
The last paragraph of Page No. 139 is about who is an exploiter and who are exploited. For Gail Omvedt Marchants, Brahmin Administrators, Landlords – are exploiters; and Kisan or Peasants, Kamins or Artisans Caste/ Class, and the Untouchable Labourers – are exploited communities in Indian society.
140
Who are Shudra: Gail Omvedt
According to Gail Omvedt, peasants and artisan caste are belonging to Shudra community in Hindu Varna System.
Who are Ati Shudra: Gail Omvedt
According to Gail Omvedt the labourers, who were untouchables are coming under the Ati-Shudra.
#Higher-Study Read “Who Were Shudra” by Dr. B. R. Ambedkar, Find that Book here https://amzn.to/2XNN3xB (Hindi) https://amzn.to/3bMy0wd (English)
Colonial Rule and Anti-Feudal Struggle
Reason for declining feudal society in India
(Relate this with the Communist Manifesto by Karl Marx)
#Classical-Book Communist Manifesto #Find-This=Book-Here > www.Marxist.org (You can read much original classical text at Marxist.org)
Indian feudalism was not, of course, revolutionized by an Indigenous development of capitalism. Rather it was transformed by the imposition of British colonial rule, which subordinated the entire Indian social formation to the needs of the development of capitalism in Britain. The concrete form in which colonial rule both sowed the seeds of capitalist development and maintained semi-feudal structures in existence in India provided the conditions under which anti-feudal as well as anti-imperialist movements developed in India. An important aspect of this was the transformation/ maintenance of the caste system and its relation to the rest of society.
#UNDERSTANDING New Meaning of Feudalism (##LINK #TO_BE_FIX)
~ The British abolished the pre-existing purely caste-defined access to land and other related reforms.
~ Now land becomes legal private property backed by the courts and laws. (For Example in Punjab Scheduled Caste Communities had no rights to get land.)
#READ-RELATED-NEWS-ARTICLE
https://www.thehindubusinessline.com/blink/know/gaining-ground-in-punjab-how-dalits-reclaimed-their-right-to-land/article28903241.ece
https://www.business-standard.com/article/current-affairs/how-punjab-s-dalits-fight-over-a-piece-of-land-for-dignity-not-profit-119080800118_1.html
141
~ New institutions like - mines, factories, plantations, schools, bureaucracy – were based on formal/ legal equality. >> Emile Durkheim >> Social Fact >> Division of Labour in Society >>
~ The state ceased to be a protector of the traditional caste hierarchy.
~~ But these transformations were not equivalent to the abolition of caste or feudalism and they could not automatically lead to such abolition. Because -
· Less impact of Indian economy to imperialism
· (#UNDERSTANDING Please Note: The modern meaning of imperialism is different from the traditional meaning. #Read-More here https://www.marxists.org/archive/zinoviev/works/x01/x01.htm https://www.marxists.org/history/erol/ncm-6/lom-1/section1.htm https://www.marxists.org/archive/harman/2003/xx/imperialism.htm )
· In spite of the formal openness, the pre-existing power, wealth and social traditions of the upper castes gave them an overwhelming advantage in filling the higher positions opening up.
· Political reason/ control with land control in the village
· Economic control because of the land control in the village
· Those who were upper-caste got more chances to be part of the British Administration
· All these make the correlation between caste and class during the British Government
142
Anti Caste Movement and Self Respect Movement
The anti-caste movement in South India which were also known as the non-Brahmin movement, which was also anti-feudal movement. This movement was led by the alliance of Shudra and Ati-Shudra against the high caste. (#PLEASE-NOTE: Shudra= OBC, Ati Shudra= SC). The Satyshodhak Samaj in Maharashtra and Self Respect Movement in Tamil Nadu by Periyar, at the time, took the place of Kisan Sabha in these areas and engages in sometimes direct on moneylenders or landlords as well as in a fierce (violent) challenge to the ritual status of the elite. In north India, the anti Caste movement took place in the more conservative form and they have claimed the status of Kshatriya.
The author has said that Gail Movedt The non-Brahmin, or non-Aryans, or Bahujan Samaj (ST SC OBC) fighting an exploiting Aryan elite or Shetji Bhatji class which had organised the caste system as a means of subjugating and dividing them. Here the meaning of Sethji is traders and money lenders and, Bhatji means the priest community, and by caste, they were Baniya and Brahmin.
143
The movement of agricultural caste began with the idea of “son of the soil” (also the daughter of soil) by Adi-Andhra, Adi-Hindu, Adi-Dharma, etc.
Impact of Kisan Movement or OBC Movement on Dalits
Gail Omvedt wanted to say that the political and social upliftment of the artisan caste, Kisan, OBC empower and give inspiration to the Dalits for their movement. Dalit got both inspiration and support from the OBC for their social, political and economic movements. Dalits also got leadership and companionship from the OBCs. The OBCs have also raised the issues of the Dalit communities.
Mahad Satyagrah (Maharashtra)
Vaikom Satyagrah (Tamil Nadu)
Ambedkar also formed a political party called Independent Labour Party
Origin and use of the word Dalit
The word has originated during the 1930s and has the debate of using this word. Even some go to the court to not use this word, as this is a derogatory word for the community. Even one court (perhaps district court) put a ban on using this word.
The Telangana Revolt (1946-1950) was an example of such unity between Shudra (Kisan Sabha) and Ati-Shudra (Agricultural Labour)
144
Criticising MK Gandhi
Gail Omvedt criticised MK Gandhi that he and Congress under his leadership distorted the anti-feudal movements of Shudra and Ati-Shudra. For Gail Omvedt MK Gandhi was very conservative.
MK Gandhi entirely avoided the economic issues of the Dalit. He entirely avoids any militant action against caste operation.
#PLEASE-REFER Dalit Panthar Movement in Maharashtra #TO-KNOW-MORE about Dalit Panthers Movement please read this BOOK https://amzn.to/39KjimT
He called the Dalit a Harijan to just show the sympathy, not to the real uplift. Organisation by him like Harijan Sevak Sangh was under the leadership of the upper caste consciously. Dr BR Ambedkar too had the same complain that MK Gandhi and Congress didn’t do anything for the Dalit. ##TO-KNOW-MORE read the BOOK https://amzn.to/39LyNei
Use of the word Harijan is a ban and a punishable offence by Government of India.
Nowadays, the terminology Harijan for the Scheduled Caste or those who were considered as untouchable under Hindi Social Order is considered derogatory and not acceptable.
Use of the word Harijan for the Scheduled Caste is now banned and a punishable offence by order of the Government of India.
#READ-THE-RELEVANT-DOCUMENTS / ARTICLES for better understandings
The judgement of Orissa High Court (13.03.2019) https://indiankanoon.org/doc/190102744/
News Article, 20.08.2018) https://economictimes.indiatimes.com/news/politics-and-nation/calling-an-sc-chamar-offensive-punishable-says-apex-court/articleshow/3382559.cms?from=mdr
News Article, 26.03.2017, https://www.deccanchronicle.com/nation/current-affairs/260317/use-of-harijan-is-abusive-says-supreme-court.html
News Article, 27.03.2017, https://www.thenewsminute.com/article/stop-calling-dalits-harijan-sc-calls-term-abusive-we-remain-ignorant-and-insensitive-59315
News Article, 26.03.2017, https://thewire.in/law/calling-people-harijan-or-dhobi-is-offensive-supreme-court
145
A close look at the notorious “atrocities against Harijans” that seem to be going on everywhere today will reveal the significant changes that have occurred in Indian agriculture since Independence. The case of Kilvenmani, Belechi, Bajitpur, Pipra may appear to be feudal in the violent, goonda nature of onslaught ... shows the growing rural tension.
Crimes against Dalits are more organised campaign then the earlier, for example in Marathwada and Gujrat. – Ranveer Sena, Naxal, before 1985
Now the caste structure in rural India is changing. Now the point of clash is changing, between higher caste and lower caste to the rich and poor farmer, landless labourers. The rich farmers are using the stronger weapons of caste against the poor farmer. They using caste weapon to divide and attack them. Gail Omvedt found that there are around 15% of the rural family come from the rich family. They are feudal landlord and merchants by profession and Brahmin, Rajputs, and Vellalas etc by caste.
For Karl Marx #MEANING
Bourgeoisie Class = Industrial Class, Capitalist Class, those who are owning the means of production, they are controlling the production process and the market.
Proletariat Class = Labour Class, Working Class, those who are not controlling the means of production, and even the production process and the market.
146
Gail Omvedt is saying that these rich farmers have an ambivalent, almost dual political character. They had the heritage of struggle against landlords and the upper caste. But after becoming a new capitalist, because of Economic, Education, and Political, upliftment, these farmers become a new oppressor in rural society.
147
The rural village still has a caste division and oppression for both Kisan, Artisan Caste and Dalits.
Social Cultural Oppressor – Hence, a struggle against social-cultural oppression and an anti-caste struggle is a crucial part of their general battle for liberation. BUT this is no longer a simple anti-feudal struggle as before. BECAUSE for one thing the main enemies now are the rich farmers, including capitalist farmers and the bourgeois state as such, for another, the Dalit can no longer find their alliance as the ex-shudra peasantry fighting against the twice-born. Dalit needs to find a companion from OBCs for their struggles.
PLEASE NOTE
The original book from where this article has adopted: Omvedt, Gail, (ed.), 1982, Land, Caste and Politics in the Indian States, Delhi: University of Delhi. #READ-or-DOWNLOAD-the-BOOK-from-HERE https://drive.google.com/file/d/1UJu0es2rumvThv7iA8S-E_vgX1m-mjPg/
Students are advised to read the original text apart from this class lecture. Please find the original article along with other course content here - https://www.studywithanilv.com/2020/11/Indian-Society-Images-and-Reality-Bachelor-of-Arts-Honours-Sociology-University-of-Delhi.html
#Related-Book - Caste Class and Power by Andre Beteille, 1965 (#FIND-THIS-BOOK-HERE https://amzn.to/3plQBT0)
Image Credit: Photo by Sayak Sen from Pexels
139
The lowest castes within the caste system were usually considered untouchable on the grounds that they performed #polluting-occupations and were forced to live in separate settlements outside the village boundaries.
Who are Exploiter and Who are Exploited
The last paragraph of Page No. 139 is about who is an exploiter and who are exploited. For Gail Omvedt Marchants, Brahmin Administrators, Landlords – are exploiters; and Kisan or Peasants, Kamins or Artisans Caste/ Class, and the Untouchable Labourers – are exploited communities in Indian society.
140
Who are Shudra: Gail Omvedt
According to Gail Omvedt, peasants and artisan caste are belonging to Shudra community in Hindu Varna System.
Who are Ati Shudra: Gail Omvedt
According to Gail Omvedt the labourers, who were untouchables are coming under the Ati-Shudra.
#Higher-Study Read “Who Were Shudra” by Dr. B. R. Ambedkar, Find that Book here https://amzn.to/2XNN3xB (Hindi) https://amzn.to/3bMy0wd (English)
Colonial Rule and Anti-Feudal Struggle
Reason for declining feudal society in India
(Relate this with the Communist Manifesto by Karl Marx)
#Classical-Book Communist Manifesto #Find-This=Book-Here > www.Marxist.org (You can read much original classical text at Marxist.org)
Indian feudalism was not, of course, revolutionized by an Indigenous development of capitalism. Rather it was transformed by the imposition of British colonial rule, which subordinated the entire Indian social formation to the needs of the development of capitalism in Britain. The concrete form in which colonial rule both sowed the seeds of capitalist development and maintained semi-feudal structures in existence in India provided the conditions under which anti-feudal as well as anti-imperialist movements developed in India. An important aspect of this was the transformation/ maintenance of the caste system and its relation to the rest of society.
#UNDERSTANDING New Meaning of Feudalism (##LINK #TO_BE_FIX)
~ The British abolished the pre-existing purely caste-defined access to land and other related reforms.
~ Now land becomes legal private property backed by the courts and laws. (For Example in Punjab Scheduled Caste Communities had no rights to get land.)
#READ-RELATED-NEWS-ARTICLE
https://www.thehindubusinessline.com/blink/know/gaining-ground-in-punjab-how-dalits-reclaimed-their-right-to-land/article28903241.ece
https://www.business-standard.com/article/current-affairs/how-punjab-s-dalits-fight-over-a-piece-of-land-for-dignity-not-profit-119080800118_1.html
141
~ New institutions like - mines, factories, plantations, schools, bureaucracy – were based on formal/ legal equality. >> Emile Durkheim >> Social Fact >> Division of Labour in Society >>
~ The state ceased to be a protector of the traditional caste hierarchy.
~~ But these transformations were not equivalent to the abolition of caste or feudalism and they could not automatically lead to such abolition. Because -
· Less impact of Indian economy to imperialism
· (#UNDERSTANDING Please Note: The modern meaning of imperialism is different from the traditional meaning. #Read-More here https://www.marxists.org/archive/zinoviev/works/x01/x01.htm https://www.marxists.org/history/erol/ncm-6/lom-1/section1.htm https://www.marxists.org/archive/harman/2003/xx/imperialism.htm )
· In spite of the formal openness, the pre-existing power, wealth and social traditions of the upper castes gave them an overwhelming advantage in filling the higher positions opening up.
· Political reason/ control with land control in the village
· Economic control because of the land control in the village
· Those who were upper-caste got more chances to be part of the British Administration
· All these make the correlation between caste and class during the British Government
142
Anti Caste Movement and Self Respect Movement
The anti-caste movement in South India which were also known as the non-Brahmin movement, which was also anti-feudal movement. This movement was led by the alliance of Shudra and Ati-Shudra against the high caste. (#PLEASE-NOTE: Shudra= OBC, Ati Shudra= SC). The Satyshodhak Samaj in Maharashtra and Self Respect Movement in Tamil Nadu by Periyar, at the time, took the place of Kisan Sabha in these areas and engages in sometimes direct on moneylenders or landlords as well as in a fierce (violent) challenge to the ritual status of the elite. In north India, the anti Caste movement took place in the more conservative form and they have claimed the status of Kshatriya.
What is the meaning of Shetji Bhatji? > Phule
The author has said that Gail Movedt The non-Brahmin, or non-Aryans, or Bahujan Samaj (ST SC OBC) fighting an exploiting Aryan elite or Shetji Bhatji class which had organised the caste system as a means of subjugating and dividing them. Here the meaning of Sethji is traders and money lenders and, Bhatji means the priest community, and by caste, they were Baniya and Brahmin.
143
The movement of agricultural caste began with the idea of “son of the soil” (also the daughter of soil) by Adi-Andhra, Adi-Hindu, Adi-Dharma, etc.
Impact of Kisan Movement or OBC Movement on Dalits
Gail Omvedt wanted to say that the political and social upliftment of the artisan caste, Kisan, OBC empower and give inspiration to the Dalits for their movement. Dalit got both inspiration and support from the OBC for their social, political and economic movements. Dalits also got leadership and companionship from the OBCs. The OBCs have also raised the issues of the Dalit communities.
Mahad Satyagrah (Maharashtra)
Vaikom Satyagrah (Tamil Nadu)
Ambedkar also formed a political party called Independent Labour Party
Origin and use of the word Dalit
The word has originated during the 1930s and has the debate of using this word. Even some go to the court to not use this word, as this is a derogatory word for the community. Even one court (perhaps district court) put a ban on using this word.
The Telangana Revolt (1946-1950) was an example of such unity between Shudra (Kisan Sabha) and Ati-Shudra (Agricultural Labour)
144
Criticising MK Gandhi
Gail Omvedt criticised MK Gandhi that he and Congress under his leadership distorted the anti-feudal movements of Shudra and Ati-Shudra. For Gail Omvedt MK Gandhi was very conservative.
MK Gandhi entirely avoided the economic issues of the Dalit. He entirely avoids any militant action against caste operation.
#PLEASE-REFER Dalit Panthar Movement in Maharashtra #TO-KNOW-MORE about Dalit Panthers Movement please read this BOOK https://amzn.to/39KjimT
He called the Dalit a Harijan to just show the sympathy, not to the real uplift. Organisation by him like Harijan Sevak Sangh was under the leadership of the upper caste consciously. Dr BR Ambedkar too had the same complain that MK Gandhi and Congress didn’t do anything for the Dalit. ##TO-KNOW-MORE read the BOOK https://amzn.to/39LyNei
Use of the word Harijan is a ban and a punishable offence by Government of India.
Nowadays, the terminology Harijan for the Scheduled Caste or those who were considered as untouchable under Hindi Social Order is considered derogatory and not acceptable.
Use of the word Harijan for the Scheduled Caste is now banned and a punishable offence by order of the Government of India.
#READ-THE-RELEVANT-DOCUMENTS / ARTICLES for better understandings
The judgement of Orissa High Court (13.03.2019) https://indiankanoon.org/doc/190102744/
News Article, 20.08.2018) https://economictimes.indiatimes.com/news/politics-and-nation/calling-an-sc-chamar-offensive-punishable-says-apex-court/articleshow/3382559.cms?from=mdr
News Article, 26.03.2017, https://www.deccanchronicle.com/nation/current-affairs/260317/use-of-harijan-is-abusive-says-supreme-court.html
News Article, 27.03.2017, https://www.thenewsminute.com/article/stop-calling-dalits-harijan-sc-calls-term-abusive-we-remain-ignorant-and-insensitive-59315
News Article, 26.03.2017, https://thewire.in/law/calling-people-harijan-or-dhobi-is-offensive-supreme-court
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A close look at the notorious “atrocities against Harijans” that seem to be going on everywhere today will reveal the significant changes that have occurred in Indian agriculture since Independence. The case of Kilvenmani, Belechi, Bajitpur, Pipra may appear to be feudal in the violent, goonda nature of onslaught ... shows the growing rural tension.
Crimes against Dalits are more organised campaign then the earlier, for example in Marathwada and Gujrat. – Ranveer Sena, Naxal, before 1985
Now the caste structure in rural India is changing. Now the point of clash is changing, between higher caste and lower caste to the rich and poor farmer, landless labourers. The rich farmers are using the stronger weapons of caste against the poor farmer. They using caste weapon to divide and attack them. Gail Omvedt found that there are around 15% of the rural family come from the rich family. They are feudal landlord and merchants by profession and Brahmin, Rajputs, and Vellalas etc by caste.
For Karl Marx #MEANING
Bourgeoisie Class = Industrial Class, Capitalist Class, those who are owning the means of production, they are controlling the production process and the market.
Proletariat Class = Labour Class, Working Class, those who are not controlling the means of production, and even the production process and the market.
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Gail Omvedt is saying that these rich farmers have an ambivalent, almost dual political character. They had the heritage of struggle against landlords and the upper caste. But after becoming a new capitalist, because of Economic, Education, and Political, upliftment, these farmers become a new oppressor in rural society.
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The rural village still has a caste division and oppression for both Kisan, Artisan Caste and Dalits.
Social Cultural Oppressor – Hence, a struggle against social-cultural oppression and an anti-caste struggle is a crucial part of their general battle for liberation. BUT this is no longer a simple anti-feudal struggle as before. BECAUSE for one thing the main enemies now are the rich farmers, including capitalist farmers and the bourgeois state as such, for another, the Dalit can no longer find their alliance as the ex-shudra peasantry fighting against the twice-born. Dalit needs to find a companion from OBCs for their struggles.
PLEASE NOTE
The original book from where this article has adopted: Omvedt, Gail, (ed.), 1982, Land, Caste and Politics in the Indian States, Delhi: University of Delhi. #READ-or-DOWNLOAD-the-BOOK-from-HERE https://drive.google.com/file/d/1UJu0es2rumvThv7iA8S-E_vgX1m-mjPg/
Students are advised to read the original text apart from this class lecture. Please find the original article along with other course content here - https://www.studywithanilv.com/2020/11/Indian-Society-Images-and-Reality-Bachelor-of-Arts-Honours-Sociology-University-of-Delhi.html
#Related-Book - Caste Class and Power by Andre Beteille, 1965 (#FIND-THIS-BOOK-HERE https://amzn.to/3plQBT0)
Anil Kumar | Student of Life World
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