INTRODUCTION:

The practice of untouchability in Indian Society is an attribute of the hierarchical stratification of society into castes. The English word ‘caste’ is used for two very different forms of the caste system: varna and jati. On the one hand, the Vedic use the term ‘varna’ (Colour) to denote caste seems to indicate that the caste system began as a result of racial differences between people. The characteristic feature of the caste system is also its categorisation of the pure and impure based on religious beliefs and division of labour.

Behind the caste system is a strong belief in purity and pollution (impure). Some occupations are polluting, but some caste with no polluting occupation are also polluted by birth. Three occupations are considered polluting throughout India- the handling of leather or a dead cow, the removal of human waste, and work on the cremation ground. untouchability by birth is determined in the village setting and is marked by denial of temple entry and the village well, by occupying living quarters outside the village, and usually by having the duty of performing agricultural labor on higher caste’s fields.

The Origin Of Untouchability

There is no agreement on the origin of untouchable castes. The scholar and political leader Dr. B.R. Ambedkar (1891-1956) traced a “broken men” theory and a related previous Buddhist theory to the increasing Hinduization of India in pre-Muslim castes. Ambedkar, however, rejected a race theory, holding to the idea of Indians as one race with even the Aryans, thought by most as northern invaders who developed Sanskrit and classical literature in India, as originating in India. There is current controversy about Dalits and race. Most scholars and Dalits prefer the term ‘discrimination’ by descent to a racial category.

There is a new move to claim “original inhabitant” status, which is akin to race. There are also traditions of “sons of the Soil” and “Lords of the earth” in many untouchable traditions, which suggest a non-Aryan background. Early- twentieth century movements often used the word adi or ad as in ad dharm or adi dravida, the first or original religion or, in the south the first Dravidians, as opposed to Brahmanical culture. The current usage is mulnivasi, meaning the inhabitants in India before the Aryan invasion who possessed a non-brahmanical but complete culture.

The government of India, when faced with Dalit demands such as those presented at the world conference against Racism held in Durban, South Africa, in 2001, more recently before an United Nations Commission, denied that “ discrimination by descent” was akin to race and maintained that India must deal with its own peoples without international interference. The practice of untouchability was “abolished” in the constitution of independent India ( articles 15 and 17), and the Untouchability (offences) Act of 1955 makes such discriminatory practices punishable by law. Article 46 provides the Indian version of affirmative action, specifically the promotion of educational and economic benefits for the “Weaker sections” of the society. The scheduled castes and Scheduled Tribes ( Prevention of Atrocities) Act of 1989 prescribes stringent penalties for violence against these groups. The British House of Lords is the latest group outside of India to take up the issue of violence against Dalits.

What is Untouchability ?

Untouchability is a direct product of the caste system. It is not merely the inability to touch a human being of a certain caste or sub-caste. It is an attitude on the part of a whole group of people that relates to a deeper psychological process of thought and belief, invisible to the naked eye, translated into various physical acts and behaviours, norms and practices.

Objective of the Study :

1. To evaluate the attitude of people regarding untouchability

2. To identify the micro form of untouchability

3. To evaluate the existing form of untouchability

4. To evaluate the effect of age group and Education on untouchability

5. To identify the caste group which maximally follows the practice of untouchability

6. To knows the effect of untouchability on occupation and everyday life

7. To investigate the awareness regarding untouchability among untouchables

About Research Area

Gujarat State

Gujarat is a state in the western part of India. It has an area of 1,96,204 km. with coastline of 1,600 km, most of which lies on the Kathiawar peninsula. The state is bordered by Rajasthan to the north, Maharashtra to the south, Madhya Pradesh to the east, and the Arabian sea as well as the Pakistan province of Sindh to the west. Its capital is city Gandhinagar, while largest city is Ahmedabad. Gujarat is house to the Gujarati-speaking people of India, and Asiatic lion. The state encompasses major sites of the ancient Indus valley Civilization, such as Lothal and Dholavira. Lothal is believed to be one of the world’s first seaport. Gujarat has played an important role in the economic history of India.

The population of Gujarat as on 2011 is 6.04 crore comprising 3.15 males and 2.89 crores females. Of this, the rural population stands at 3.47 crore and the urban population 2.57 crore. In terms of percentage, Gujarat accounts 5.97% of the area of India and 4.99% of the population of India. Population density (persons per sq.km.) in census 2011 work out to be 308. The sex ratio in the state slightly decreased to 918 in 2011 from 921 in 2001. The literacy rate in the state as per census 2011 works out to 78.03%. The Scheduled Castes population in the state is 40,74,447 (6.74%) in 2011 and the Scheduled Tribes population in the state is 89,17,174 (14.75%) in 2011.

Gujarat is a diversified agricultural economy. The State agriculture economy has witnessed a shift towards high value crops like cotton, groundnuts, fruits and vegetables and condiments and spices from low value cereals and other crops. Animal Husbandry and dairying have played a vital role in the rural economy of Gujarat. Gujarat is one of the largest producers of milk in India and Amul dairy is Asia’s biggest dairy.

The total length of railway lines in the State as on 31st March, 2013 was 5,257.22 route kms. comprising 3,506.55 kms. of Broad Gauge (BG), 1191.77 kms. of Meter Guage (MG) and 558.90 kms. of Narrow Guage (NG) lines. The total length of roads in the State has 78,558 kms. at the end of 2012-13.

As per Census 2011, Gujarat covered 26 Districts, 225 Talukas, 348 Towns (195 Statutory Towns and 153 Census Towns) and 18225 Villages (including Uninhabited). There is an increase of 106 towns consisting of 27 statutory towns and 79 census towns. After bifercating existing districts, Government of Gujarat has formed 7 new districts and 23 talukas on 13th August, 2013. Accordingly, from 15th August, 2013, there are total 33 districts and 250 talukas in Gujarat State.

The literacy rate (excluding the population of 0-6 years) for Scheduled Castes and Scheduled Tribes was reported to 79.2 % and 62.5 % respectively in Census, 2011. The sex ratio for Scheduled Castes and Scheduled Tribes was reported to 931 and 981 respectively in Census, 2011.

Junagadh District

Junagadh district is located on (21˚31' N, 70˚28' E) the Kathiawar peninsula in western Gujarat. Geographical area of Junagadh district is 8831sq.km. It is surrounded by Rajkot district (north), Porbandar district (north-west), Amreli district (east). To the south and west is the Arabian sea. Porbandar, Mahatma Gandhi’s birthplace and Somnath, the first Jyotirlingas out of the 12, was earlier a part of this district. Junagadh has a mountain range called Girnar which is a place of pilgrimage for Hinduism and Jainism. Junagadh contains the Gir Forest National Park, which is the only home to Asiatic lions. Mountain Girnar is also declared a forest reserve for Bamboos. ‘Girnari Giddh’, the long-billed vultures, are found only on Girnar.

Junagadh has witnessed rules of many famous dynasties like Babi Nawabs, Vilbhis, Kshatraps, Mauryas, Chudasamas, Gujarat Sultans and several others. It has also seen major religious upsurges. All these have greatly influenced the architectural developments of Junagadh.The foot of Girnar hill, between the two places, is an edict of Emperor Ashoka inscribed on a rock dating from the third century BC. The Ahoka Edicts impart moral instructionson dharma, harmony, tolerance, and peace. An uneven rock, with a circumference of seven metres and a height of ten metres, bears inscriptions in Brahmi script etched with an iron pen.

Junagadh is well connected by road and railway networks. It is about 100 km from Rajkot and 350 km from Ahmedabad. National highway 8D connects Junagadh to Rajkot via Jetpur. By railway, it is also well connected with Rajkot, Ahmedabad etc. Junagadh also has an airport at Keshod which has limited connectivity with other cities of India. Before the bifurcating of Junagadh district, it has a long shore line and ports. Now Mangrol, Madhavpur, Chorwad is main shore line. The average rainfall of Junagadh district has 775.0mm per annum. Shivratri Mela (month of Maagha) and Girnar Parikrama (month of Kartik) is also organized annually. Junagadh celebrates its accession to India on 9^th November, 1947 annually as an independence day of the city.

Junagadh district has a population of 27,43,082 persons according to the 2011 census. This gives it a ranking of 142^nd in India. The district has a population density of 311 inhabitants per square kilometre. Literacy rate in Junagadh district is 75.80% as per 2011 census (72.61% in rural and 82.21% in urban area).

Tehsils / Talukas and Villages

Junagadh district consist of the following nine talukas : Junagadh, Bhesan, Keshod, Maliya - Hatina, Manavadar, Mangrol, Mendarda, Vanthali, and Visavadar.

There are 12 villages of 6 talukas taken under research is given below by the census of India, 2011:

Tehsil and Village wise population:

No.	Name of Village	General Population			SC Population			General Literacy
No.	Name of Village	Total	Male	Female	Total	Male	Female	Total	Male	Female
	BHESAN	79,712	40,711	39,001	7254	3755	3499	53,658	29,796	23,862
1.	Ranpur	6452	3329	3123	432	230	202	4562	2503	2059
2.	Chuda	5264	2662	2602	592	309	283	3522	1926	1596
	KESHOD	1,94,746	1,00,239	94,507	22,127	11,340	10,787	13,7892	77,573	60,319
3.	Balagam	5187	2688	2499	517	264	253	3235	1869	1366
4.	Mesvan	6191	3201	2990	897	457	440	4488	2545	1943
	MALIYA- H	1,60,181	82,075	78,106	13,153	6781	6372	1,03,058	60,368	43,490
5.	Amrapur	4026	2052	1974	472	239	233	2687	1529	1158
6.	Khorasa	6528	3371	3157	418	223	195	4544	2570	1974
	MANAVADAR	1,32,830	68,702	64,128	18,851	9780	9071	94,113	53,670	40,443
7.	Koylana	4069	2168	1901	705	386	319	2784	1648	1136
8.	Matiyana	3311	1684	1627	422	226	196	2106	1189	917
	MANGROL	2,12,973	1,09,066	1,03,907	21,870	11,275	10,505	1,37,610	79,725	57,885
9.	Juthal	5854	3050	2804	1013	549	464	4125	2365	1760
10.	Shil	7011	3588	3423	620	307	313	4605	2626	1979
	VISAVADAR	1,40,023	71,822	68,201	10,903	5596	5307	93,822	52,647	41,175
11.	Kalsari	5754	2946	2808	311	152	159	3923	2191	1732
12.	Monpari Moti	5451	2809	2642	357	200	157	3873	2185	1688

This sign indicates Taluka / Tehsil name; Data taken by Census of India, 2011

STATEMENT OF THE STUDY:

Untouchability is one of the main issues of the Indian society. It’s a cruel form of caste system of Hindu society. There was a social difference with Nicho, Jews around the world however it has come to an end along with economic developments. Whereas in India, culture based on manu smruti steals away every rights of untouchables saying that (9:235-291):

No one should take food with these untouchables, no one should contact them, no one should do work for them, they must roam around the world being separated from vedic religion.

Dr. Ambedkar was the first person to raise his voice like a lion against this caste based system promoted based on Manusmriti during british ruling. With dedication and hardwork, he became an architect of constitution of India which gives equal rights to every individual of the country and implemented on 26^th January 1950.

Though there is provision of rights of equality and freedom in the constitutional rights and legal arrangements, untouchables are still victims of discrimination even after 65 years of republic India. Constitutionally, untouchability is abolished or eradicated whereas its widespread in social life. This study is about current trends of untouchability and related changes.

Here are the derivations of this study after in depth discussion about problems of untouchables, Social- Economical background of the respondents, forms of untouchability and related changes and current trends of untouchability.

Based on historical reports and researches it can be assumed that untouchability would have been originated during B.C. 600-400.

According to Manusmriti, untouchables are non-qualified in all areas like to study, to teach, and they were compelled to serve all three varnas without criticizing any of them. There is extreme of cruelty demonstrated in the Manusmriti such as so-called Brahmin ca only become justice, to cut away tongue if shudra speaks absurd word, to pour hot oil in the mouth and ear if shudra tries to teach religious lessons to anyone, to kill him if shudra tries to marry a higher caste girl. Many of such disqualifications laid down by manu smriti in various chapters resulted into miserable life of untouchables for hundreds of year.

This study is about the current trends of untouchability and resulted changes in rural set up of Junagadh district and not about any kind of comparison of untouchability between the villages. There are many of such areas which has apparently become free from untouchability like savarnas and untouchables sit together at choraha, gives lift to untouchables on their vehicle, offer help to untouchables like tractor or bullock-cart, services accessible from carpenter, blacksmith, goldsmith, porter, entry in the shop and sitting arrangement of equality in schools and panchayat etc. it still affects the decision making power of untouchable sarpanch due to various factors like lower level of education, economical dependency, lack of administrative skills and majority of savarnas.

The practice of untouchability is profound in life related intercourse and religious rites like participation in Hindu festivals and navratri, house for rent, invitation in religious occasions etc. however, this view has changed to a greater extent. Once upon a time getting polluted by even shadow are remaining pure and healthy by sitting in house of untouchables and sitting together. They hesitate to consume things of untouchables but do consume if it is purchased from savarnas shop and no matter that same item was brought by untouchable child.

Every lower caste people are trying to transform themselves like upper caste. There is openness in the tailoring job. Other castes also started doing tailoring. There is strong attitude of untouchability among hati-darbar, maher, kathi-darbar etc. In Amrapur village under present study, even Muslim residents are following customs of untouchability likewise hindus.

On examining socio-economical background of the respondents, it was found that 71.25% were educated and annual income of 61% respondents was less than 50,000 rupees. 92.08% of participants had telephones or mobiles at home. Untouchability experienced by Skilled workers like mason, painter, mechanic, plumber, electricians is very less due to independent profession and also due to insecurity experienced by savarnas like losing skilled workers and thereby loss of facility and quality of life. To maintain quality of work force them to behave well with the workers. Also, their skill and quality work of constructing houses attracts savarnas and develop good occupational relations with them. Many workers mentioned that our quality work creates new familial relations between us, gives invitation in occasions like marriage and treat equally without discrimination.

It has been observed in this study that sitting arrangement for untouchable children in Anganwadi/Mid-day meal is separate and savarna children do not eat food cooked by untouchable women. However, behavior of savarna children towards untouchable teacher is innocent. Yet development of child favors untouchability is serious and challenging. Respondents also noted that demonstration of untouchability is more by elder and non-educated compared to youngster and educated one. To show untouchability in their intercourse is very natural for savarna elders due to lack of education, poverty, unemployment, agriculture oriented, economically deprived and religion based attitude and behavior and they still believe that contact can lead to impurity.

The reflection of untouchability is also observed with untouchable women. 66.66% respondents experienced practice of untouchability at work and 33.34% mentioned that savarna men demonstrate equality in behavior to develop physical relations and thereby exploit them and also make an attempt to attract by giving allurement. This can be supported by 79.58% respondents that untouchable women are getting victim of rape and cruelty. This kind of incidences gets suppressed by threatening an individual. According to respondents, affair of savarna men with untouchable women is need based.

The practice of untouchability amongst untouchable is still existing but quite lighter in its form.

At last, untouchability is fitted in different forms with upper and lower caste and this has become an integral part of social life of individuals. 97.50% participants mentioned that untouchability has not been eradicated from intercourse however it is experienced in one and another form in day to day life.

Traditionally considered lower caste culturized themselves and claim that they are savarnas, to make it evident they carry out religious rites and processions, keep distance with untouchables and thus proves that they belongs to upper caste. Swami Sachchidanand’s Words- Hindus are one kind of ladder. At every steps of ladder, one and the other caste is sitting and trying to get mingled with higher one and getting as well. (roots of downfall from varna system page no. 335-336).

CONCLUSION:

In the beginning of research project, nine hypotheses were formed and were yet to be experimented. Based on study before the survey, pilot survey and observations hypotheses were formulated. The information was gathered by in person visit to doorstep of the participants. One to one interaction with untouchables found to be very much helpful in proper design of the study as well as formulation of perfect hypotheses.

This chapter was divided into 3 parts. In first part, total 9 hypotheses were formed and in second part, summary of the study prepared. In third part, based on information gathered from study respondents regarding present condition of untouchables, spread of untouchability etc the valuable suggestions have been made for eradication of untouchability.

REFERENCES:

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Received on 12.03.2023 Modified on 28.03.2023

Int. J. Rev. and Res. Social Sci. 2023; 11(2):143-148.

DOI: 10.52711/2454-2687.2023.00022