Change in Dalits and Backward Communities of Mandali village – North Gujarat

 

Vinay N. Patel

INTRODUCTION:

Indian society is basically a rural society. Even today, it is predominantly rural one as nearly 65 percentage of its total population reside in nearly 5.5 lacks villages against only 35 percentage residing in 5000 Urban localities. India’s development also primarily rests upon rural and agricultural development. The culture of Indian society in also primarily composed of rural forms, of social interaction, relations and traditional rural society in undergoing changes under the influences of urbanization.

 

In Gujarat as per census, population of Gujarat was 5,06,71.017 of which 3,17,401.767 people are living in above 18000  Villages.

 

Rural society in an important and significant part of Indian Society and vital from the sociological aspect. Rural society is an identify or Indian Civilization and influenced by British rule, New causation System, Urbanization, Industrialization(1). After independence it is several governmental policy and programme like National Rural Employment Guarantee Act (NREGA), Prime Minster Gram Sadak Yojana (PMGSY), Gujarat Swarin Jayanti Programme, Swrnim Gram Rojgar Yojana (SGSY), Water Management Programme, Integrated Rural Development Programme, Naya Gujarat, Gokul Gram Yojana, Nirmal gram, Shala Pravotsva, Kanya Kelvani, Gunotsva, Gram Sabha etc. the goal of these developmental schemes in to give prosperity and sustainable development to the rural people.

 

Several social-cultural factors and the influences of change are visible in the rural social structure. Its has also been investigated in this paper as to how the changes have taken place in the social institutions like family, marriage, caste, political, religion, education, economical aspects of Dalits and other Backward classes. This study has been carried out in the village or North Gujarat at Mandali, Dist. Mahesana. Paper has been prepared on the basis of self experiences, observations and available related literature and data.

 

A selection of 50 samples was made keeping in view of all the above aspects with a view to carry out a random sample study. Sociological parameters such as respondents occupation, education, economic condition etc. were kept in mind while collecting the data.

 

In wake or the above new situation of socio-economic condition of Dalits and other Backward classes reasons there of  and suggested steps that should be taken by the Government and the society to sustain the pace of progress of communities.

 

About ‘Dalit’ Community:

The word ‘Dalit’ has come into existence and use since last 70/75 years only. It is conceived from Sanskrit origin meaning of which is to develop, to get damaged into pieces, get injured. Thus, Dalit means deserted, impaired, crushed, suppressed, oppressed dalit persons.

 

The word ‘Dalit’ was used by Kanaiyalal Munshi in 13^th convention of Gujarat Sahitua Perished in his presidential speech in 1937/38. The reknown National Poet Zaverchand Meghani also used this cannotation in his poem “Yog Vandana”. Another Poet Keshavsut also used this word long before inception of Dalit Literature in Maharashtra in 1960.

 

The famous Dalit Panther Movement included these all depressed, oppressed, weader section and all those under Shurdas category of Indian Bernashram system.Hrer, all shurdas (Schedules castes), tribals, women, children and minorities (Muslims) all are categorized as ‘Dalits’².

 

The Shurdas now, known as ‘Dalits’ in present times were called known with different nomenclature in different areas in the country. They were called ‘Das’ during Sindhu civilization. In Manu Smruti, they were known as ‘Shudre’, ‘Pancham’ or ‘Atishudra’.They were also known as ‘Parihas’, ‘Namshudra’, ‘Avarna’, ‘Untouchable’, ‘Pancham’ and ‘Harijans’. Maharaja Sayajirao of erstwhile Vadodara State provided them identity of ‘Antyaj’. The Poet Nursing Mehta named them as ‘Harijans’ a term subsequently popularized by Mahatma Gandhi. However, the word ‘Harijans’ was never accepted/liked by Dr. Ambedkar. He called them as ‘Depressed Class’. They were categorized as ‘Scheduled Castes’ in Indian Constitution after independence. Scheduled ‘Caste as such in not a name given to a particular caste, but is a plural connotation derived by clubbing certain castes because of their social, economic and educational backwardness in to one group under a schedule. Dr. Urmilaben Patel has indentified this community group as a ‘Developing Community’. The word ‘Caste’ in India was first coined by Portuguese people(3). Thus’ we can see that the social identity’ names etc. in respect of castes groups presently known as ‘Dalit’ have undergone many changes from time to time. This changing nomenclature along with social development is an upward social mobility Striving for a dignified inanity. There has been a conscious attempt by these people for getting out of their traditional identity endowed upon them in the Hindu Society⁴.

 

Introduction of Area and Selection of Units:

The researchers have selected his own village Mandali in this study paper. Mandali in one of the progressive village of Mahesana district in North Gujarat. Its total population is around 5600 as per census. There are 1325 people belong to Backward classes here 50 families have been selected in study as random sample. Leuva (05), Senma (11), Chamar (15), Valmiki (09), Raval (05), and Devipujak (Vaghri) (05). The survey covered spot-visit, face-to-face discussion with the respondents and other Dalit as well as non-dalit members as also backed by out standing experience and observations of researcher himself.

 

Conclusions derived from this study are as follows:-

1.      It is found that impact of development in the village is not equally distributed among all the communities in this village. Benefits of educational institutions and occupational opportunities have only to specific caste like Leuva. There are 80% people doing the job out of their total population. Most of them are engaging in Banking Sectors and some are in Govt. Sectors first Govt. and private job opportunities have ot particular caste because of higher education and liberal Govt. Policy, One of the members of the members of this community became collector in Govt. of Gujarat. He inspired others.

 

2.      Traditional occupation remarkable factor of behind the development of this caste. All families are jointly associated with weaving clothes activities.

 

3.      There is two way pattern found in the economic development in this society. The educated and employed in Government jobs are quite progressive and dnjoying more comfortable life than others.

 

4.      Those having lost their employments because of closure of their traditional occupations some of them migrated to Urban area for livelihood. Today they are all in good position as well assayed rural also. There is a change in Rural Jajmani System and loose the caste tradition norms.

 

5.      Dalits and other Backward classes work pattern is a little bit changed during last decade in this billage. Like in Raval caste, most of the people are engaged in construction-based occupation. Chamar in masonries, colour word etc. Senma are in Urban-related-transportation work, rests of them are in agriculture-based occupation but in contract system.

 

6.      There is no more impact of education in Devipujak, Valmiki and Raval Community only few families are educated and get jobs in Government Sectors.

 

7.      Many Dalit families have no fixed, regular and stable income. They are hardly in a position to meet the basic necessities of their family members. This gas created situations of family conflicts and disturbances in their family harmony, Intimate feelings towards each other and cordiality for mutual relationship. Addiction of liquor. Tobaccos are common in this community.

 

8.      Few Dalit people have changed their traditional localities and settled in new areas of village. There in much material change in their living style.

 

9.      There is a remarkable and positive change seen in social, cultural and other aspects of ‘Dalits’ while glancing through the derails about social transformation in the respondents covered under this study. This includes their food and clothing patterns, changing values and beliefs and upcoming social standards etc.

10.    Social relations of Dalit with upper caste people seen in positive way.

 

11.    Social awareness, feelings for others and self development wxist in Dalit Communities.

 

12.    Increasing awareness about their legal fights is clearly in most of these people.

 

13.    A protest against various kinds of atrocities on rural dadit communities by the higher and dominant castes have started.

 

14.    A change in the marriage system in Dalit Communities in also seen in this village. They have stated providing necessary opportunities to their youth by arranging “matrimonial-match-selection gathering” for them. They have started curtailing the wasteful expenditure for marriages by arranging group-marriage arrangements.

 

15.    To conclude there in a need for Development of Dalits and other Backward class in rural community. Govt. Policy should be more effective in such community. N.G.O.’s role in not found active and proper. Last but not the least Dalits are to become aware themselves about their own Social in identity and rights in very much required in present rural scenario. Social and other proper guidelines for Development of Dalit Youth in very much required. There in no proper channel support to uplift them.

 

The paper is a small effort to examine social and economical situation of Dalit and Backward classes in Rural Community through sociological way.

 

REFERENCES -:

1.       Desai A.R. 1959 Rural sociology in India, Bombay.

2.       Makwana Manubhai, 2004, Vandars in Gujarat, A study, Surabhai Pradashan,Vadodara.

3.       Patel A.S. 1962 “Badlatu Gamdu” Centre for Social Studies, Surat.

4.       Makwana Manubhai, 2009, Socio-Economic Development of Dalits, Deliberative Research Vol.2 (April-June-2009), U.P.

 

Received on 13.12.2011

Revised on   20.12.2011

Accepted on 10.01.2012