Whither Annihilation of Caste?
Ram Puniyani
When on this (14th
April 2013) anniversary of Dr. Bhimrao Babasaheb Ambedkar, we pay tribute to
his yeomen services towards the cause of social justice and bringing to fore
the values of democracy; we also need to think as to how his dream and vision
of annihilation of caste can be taken further. Where do we stand in this
direction six decades after the Independence and after the formal
implementation of Constitution of India, which gives us the values of Liberty,
Equality and Fraternity?
Caste has been the major
marker of Indian, particularly Hindu, society. While world over the serfs were
under the bondage of feudal lords, we had religiously ordained system of
Varna-Jati (Caste). Many theories of caste prevail, the racial theory, superior
Aryans versus the natives, now stands debunked. The hypothesis of Morton Klass argues
that it was a way of adjusting of tribal to the system of production, which
generated surplus. This understanding indicates towards the understanding that caste
evolved with the particular system of production in India. Kosambi looks at
origin of caste as being due to the continuous process of fusing of tribal into
general society. The major contribution to the understanding of genesis of caste
comes from Ambedkar as per whom caste-varna came into being due to ideological-religious
factors. According to him caste system came into being as the result of
ideologies of Dharmshatras, which was part of Brahmanism.
In Indian society the
interesting point is that caste is prevalent not only amongst Hindus, it also prevails
in other religious communities. The difference being that amongst Hindus, the
caste is prescribed in the holy books, while in other religious communities; it
is a social phenomenon, like Ashraf, Ajlaf and Arzal amongst Muslims and
different denominations amongst Christians and Sikhs. The first challenge to
caste system came from Lord Gautam Buddha, who talked of Samta, equality. This concept
of Samta, equality became very popular and was accepted by large number of
people till Buddhism was attacked and wiped out from India in eighth century by
those who wanted to restore the varna-caste. During medieval period the Bhakti
saints in particular talked against and questioned the system of graded
inequality, but their voice though a powerful articulation of the plight of the
low caste, remained just an expression of pain and sorrow of the poor, and was
strongly opposed by Brahmin clergy.
The rule of Muslim Kings and
British did not change the social structure of the subcontinent, though during
British rule due to the industrialization and introduction of modern education,
the caste system started being questioned, opposed and socially challenged. The
edifice of caste started loosening up. During the rule of Muslim kings the
social structure remained intact. With the British rule the half way process of
industrialization and modern education came in. At the same time the
caste-varna also continued on the side, though its legitimacy started being
questioned in a more serious way. In the changed situation starting form
Jotirao Phule the movements for caste abolition found grounding in society,
though they were not able to uproot the phenomenon of caste in the full
measures as the feudal production system ran side by side with the process of
modernization. The process of secularization, abolition of the hold of landlord
and clergy, remained incomplete and so the process of caste transformation
remained half way through.
All the struggles started by
Ambedkar aimed for social justice, social equality and democratic values. He led
the movements like Chavdar Talab, for right to have access to public drinking
water, Kalaram Mandir, right to enter temples and also the burning of
Manusmriti, as symbolic of the rejection of religiously ordained caste hierarchy.
The resistance to these led to his conclusion that he had to leave the Hindu
fold, which is dominated by Brahmanical values of Varna. The social political
base to his movements was provided by the national movement, which was aspiring
for throwing away the British colonial power and also struggling for democratic
values. Here Ambedkar rook off from this movement, but the national movement
was not adequate to give him total social justice as this movement also had
upper castes in good measure. So here we see the dilemma of Mahatma Gandhi versus
Ambedkar. Gandhi was not able to go beyond the limits posed by the
participation of all castes in freedom movement. He kept talking of varna
system in a more refined form while taking up cudgels against untouchability.
Gandhi also opposed the
separate electorate, provided by communal award of MacDonald in 1932. The Poona
pact between Gandhi and Ambedkar led to the reserved Constituency and the
provisions of reservations for Scheduled Castes and Scheduled Tribes. Ambedkar’s
vision was that reservations and inter-caste marriages will be steps towards
annihilation of caste. Today both these face serious obstacles on social
ground. The rigidity of caste is increasing and inter-caste marriage is facing
serious obstacles from conservative forces. While freedom movement led by
Gandhi was half way conceding to the needs of dalits, the other ideology, the
one of religious nationalism was waiting in the wings with the concept of Hindu
Rashtra, Hindu nation. Ambedkar did realize that acceptance of religious
nationalism, formation of Pakistan on that ground will be a disaster for dalits
as it will pave the way for Hindu Rashtra, the slavery of dalits. Today while
most of the commentators are attacking Gandhi, they need to focus more
attention to the impact of the politics and ideology of Hindu religious
nationalism, which is a major obstacle to caste abolition today.
The reservations for dalits
led to newer caste equations. On one hand the section of rising middle class
stood to oppose these reservations, tooth and nail. The anti reservation
violence has been witnessed in the Gujarat in particular in 1980s. Also since
the overall development process is not accommodative of all, the inner
competition for reservation has led to a strange situation where different
communities are vying for status as a particular reserved category. The overall
future for the youth is dismal and it gets reflected in the form of movements
for particular castes getting recognized in this or that category. The other
major obstacle to caste transformation is the politics of Hindutva. On one hand
it talks of Samajik Samrasta (social Harmony), that all castes should have
harmony amongst them. The Hindutva’s concept of ‘Integral Humanism’ emphasizes on
different castes continuing their professions for smooth social functioning.
The social engineering by religious political forces is co-opting the low caste
through various mechanisms, to the extent of using them as foot soldiers of
their anti minority violence. A section of dalits also is influenced by the
process of Sanskritization, aping at upper caste and imitating them for their
future trajectory. As a logical corollary; the cultural mechanisms, the TV serials,
the preaching’s of hoards of God men are promoting the values of Manusmiriti in
a more sophisticated form.
At the same time a serious
layer of progressive and dalit intellectuals are trying to restore the core
values and principles of struggles against caste-varna. The situation today is
very complex and caste as a social phenomenon is far from extinct. Today’s
political scenario is a conflict between the values of democracy on one hand,
and the values of religious nationalism; the politics representing the defense
of caste and gender hierarchy; on the other. The process of social equality;
caste annihilation and values of democracy need to be brought in through a
fresh series of multilayered struggles for a truly democratic society. That
alone will be a tribute to the life and work of the legend of this great
visionary, Bhimrao Babsaheb Ambedkar.