INTRODUCTION:

Social Exclusion:

Discrimination is a practice where the society disqualifies some members from one group from opportunities which are open for others. This exclusion is based on gender, caste or religion. As discrimination is a behaviour which cannot be proved accuratelyor explicitly. Such practices are motivated by others for justified reasons rather than prejudice. Example-A person who is refused for a deserving job will be termed as less qualified in respect to other candidates and will be conveyed that selection was on merit basis. Such social exclusions refer to ways in which individuals will be cut off for the society gradually and will be termed as non-significant to the societal contributions. This drives our attention to a large range of factors which prohibit groups of people, communities, castes from obtaining any opportunity which are available for mainstream of the population.

Human rights stand for the voices of people who have suffered for centuries. Karl Marx has mentioned that human rights are the best way to unite for ending the human sufferings. (Baxi, Upendra, 1998)

In accordance to the Census of India 2011 scheduled castes contribute to 16.6% of the population and 8.6% belong to scheduled tribes therefore making a total of 25% to India’s population which when given equal rights can contribute to country’s development in all spheres. (Census of India 2011)

As we are aware for living an active life, we not only require clothing, feeds and house but also require education, essential goods, social security, transportation and judiciary. But in the case of social exclusions people are refrained from most such essentials and live a life of depravity (Byrne, David 2005).

Exclusion from right to education has been an integral part of the society. On the basis of economic status, caste, gender and cultural diversities the issue of education exclusion is badly affected (Sen J, 2018).

Many Dalits belong to low socio-economic status and their children suffer from family disturbances, lack of good environment and health services. The government must take substantial efforts to minimise these exclusions. As such conditions affect the education of dalit students (Mohapatra MR, 2018).

Dalit and their exclusion from society:

Division of society on the basis of classes has a huge impact on the politics as well. The orientation of the society depends on many factors out of which class is most important. People vote for the candidate from their class and that is an important reason why ‘dalits’ were marginalised in politics as well (Agrawal A, 2019).

The analysis of government reports in 1990 from the Ramamurti Committee have all information on the present-day curriculum like information about laws, inventions, data’s, facts and figures. It also states that independence was won without any participation from large masses particularly the deprived sections of the society. Even the social studies lessons don’t mention any reference to the injustice and unfair treatment to the SC/ST as well as other minority section in free India. The curriculum also has no information on the mindsets, opinions, and values the society had for Dalit’s (Human Rights Watch, 1999).

A document from Education commission mentions that if the social evils have to be eradicated the education system must become a powerful instrument for developing the nation by better integration of national, general and social (Wankhede, H.S., 2012). They highlighted on moving towards a common goal of school system which will be open to students of all status, creed, caste, community and social status where the premium access to education is no at all dependent on the class or wealth but purely on talent (Report of Education Commission 1964-66:18:19).

Many studies have been performed to identify and understand the communal consciousness in India society post-independence which has crucial role to play in the politics of castization (Ansari MA. 2018).

The Dalit literature has talked about the oppressed section of society. Many movies talking about the views of society for oppressed Dalit women have shown us the real picture. The narrative must be broken to change the attacking mindset of evil caste system against dalit women (Divakar A.K, 2018).

The Problem of Untouchability:

In this paper I have used the word Ex-Untouchables just to focus that using the word “Untouchable” is inappropriate as the untouchability practised has been legally prohibited. Mahatam Gandhi used to called as Harijan’s meaning children of God. The Hindu books called them Sudra’s whereas Ambedkar addressed them as “depressed class”. However, since 1970s the term “Dalit” was widely being used, a Marathi word (meaning broken people) picked up by Mahatma Jotiba Phule who was a social reformed and led the movement of untouchables.

Dalit communities from India have faceda lot of injustice and systematicdiscrimination for thousands of years. When curiously examined the basis of discrimination it was neither language, colour, religion or sexwhich were majorly the grounds of discrimination in major parts of the world. Rather it was caste which was the main reason behind discrimination in India. We are proud of our legacy and culture but it is to be noted that no where in the world discrimination is perpetuated on your birth caste where one caste is termed as low while others are constituted as high castes in Hindu community. Caste system is a malpractice in India which discriminates people from certain castes and background against others which was the very foundation of exemptions and exclusions of Dalit’s from societal opportunities. Hindus have been classified into four major castes -the Brahmins (priest class), the Kshatriyas (warrior caste), the Vaisyas (peasant and merchant caste) and Sudras (untouchables and currently called SC/ST/Dalit’s) (Saha, B., 2022).

But over the last two thousand years, these four castes have been astronomically sub-divided into thousands of castes and sub-castes. The 1901 census revealed that there were two thousand three hundred and seventy-eight “main Castes” and tribes in India. The official list of “scheduled castes” prepared by the then British authorities of the Government of India in 1935 contained four hundred twenty-nine Untouchable castes.

OBJECTIVES:

In this article the concept of Dalit and curriculum has been argued. Our argument is based on the exclusion of Dalit history from educational curriculum’s. Our assumption is based on motivating the central and state agencies to embrace the history and contributions of Dalit’s in current educational curriculum which will cause social transformations for the better and transformation of Indian society. In the development of educational framework on moral grounds every contribution as per Ambedkarite perspective must be listed irrespective of their section, caste, religion or gender. Ambedkar’s perspective will help you focus on the Dalit curriculum, Tribal exclusions and solidarity of all outcasts for their right to be included as a righteous part of our history and functional society.

The major objective of my study is

· Identification of exclusions and inclusionsin the history textbooks of NCERT and UP state textbooks

· To analyse the studies conducted on exclusion of Dalit’s from history curriculum textbooks

· Exclusions in curriculum

· Social hierarchy and caste system in Hinduism

· Exclusion of Dalits from society

METHODOLOGY:

In this study I have analysed published researches, NCERT and Uttar Pradesh state history textbooks, articles, magazines and reputed journal papers thereby analysing the state of Dalit exclusions from the content. Curriculum analysis was done by me along with through review of published researches, case studies and journal papers highlighting the absence of Dalit contributions and the bias done to keep them off from our society. Analysis of content has been done by qualitative means. Various methods were used for analysing the textbooks, published data’s, published researches and other modes of curriculum. In my paper I have also analysed the stories, poems, images which depict the targeted exclusion of Dalit community, portrayed hatred, tagging them as low caste or pulling them down by giving caste-based examples in textbooks.

PRISMA:

This systematic review was carried out with help of PRISMA. This helped in the management of systematic review process by retrieval and analysis of the articles of exclusion of Dalit contribution from Indian history. In this study using PRISMA was advantageous as it helped in through searching of terms linked with History curriculum across India. PRISMA helped in searching and reviewing studies for better sorting, presenting and publishing.

Resources:

Journal databases were searched electronically and manually which were focussed on history, education, social sciences and humanities. Central databases were searched like Applied Social Sciences Index and Abstracts, Social Sciences Full Text (Wilson Web), Sociological Abstracts, JSTOR, Developing Library Network, Project MUSE which gave us access to mor than 25000 journals with 230 fields of study. These databases were searched till 2023. Some eligibility and exclusions were determined for selection of studies in this systematic review (Table 1).

Table 1: Eligibility and criteria’s which were excluded in the study

Criteria’s	Category	Exclusions
Literature category	Journals, Case and Research studies	Unauthenticated Website articles
Language	English	Journals which were non-English and non-Hindi were excluded
Duration	1998-2023	Studies published before 1998

Systematic Review Method:

The review began in January 2023 and all stages were properly regulated in the systematic review process. In the early stages keywords were recognised on the basis of the search process. Then the keywords were linked with curriculum, glossary, values, history. Articles were collected using databases, case studies, reports, curriculum books, research papers and reviews published. Replicated information was removed. PRISMA was used for the systematic review (Figure 1).

Data extraction and determination:

The studies selected for evaluation were analysed on the basis of a clear research question as mentioned in the objectives. The data was obtained after extensive reading of the abstracts and the full articles for through content analysis. This analysis was applied to full articles, course books, case studies, themes and other reports related to history curriculum.

OBSERVATIONS:

Dalits struggledyet labelled as Anti-Nationals

In Indian history struggles faced by Dalit’s against upper-caste dominancy and untouchability were tagged as pro-British thus they were labelled as anti-nationals. Sumit Sarkar the prominent Marxist of India has suggested in 2002 that it was extremely difficult to accommodate the movements for low castes and women rights as the protests were often labelled as colonial policies and hence were called against nationalism. Society called out such protests and named them western ideologies which were planned to destroy India (Indian Institute of Dalit Studies (2010).

Exclusion in curriculum:

Incomplete papers were removed from the review. Duplicate data and unauthorised sources were rejected rom the systematic review.

Lakshmibai admired while Jhalkaribaigoes missing from NCERT textbooks:

In Chapter 5 of NCERT there is a detailed mention of Jhansi Rani Lakshmibai twice and it is said that she died fighting for the freedom of country against the British empire (Sarvesh, T., 2021). However, a different version of history received more importance after Dalit politics in Uttar Pradesh. On the ignored side of history, a Dalit woman Jhalkaribai fought the war instead of Rani Lakshmibai was she was never mentioned in any history books as she was a Dalit (Patil, S., 2020). These facts were never a part of mainstream history syllabus in NCERT or UP state text books. Halkaribai’s story is now a part of the Dalit–Bahujan countercultural philosophy however she is still ignored by NCERT textbooks and mainstream history books (Viswanath, R., 2012). Exclusion ofJhalkaribai’s story a Dalit warrior was neglected so the ignorance of Dalit history from 1857 pushed forward a strong connection of exclusion on basis of caste. Ignoring a Dalit warrior from our history is a simple way of keeping the Dalit’s out of our textbooks therefore reinforcing the belief system hat Dalit’s did not contribute anything useful to the society (Gangan, Surendra 2016).

History books:

I have personally collected Hindi language books and referred to readingsfrom activists which were helpful in providing me a perspective and information on the absence of Dalit history from the archival sources (Kumar, R., 2019).

Premchand and Dalit Feminism:

In 2004 July 31 National Council of Educational Research and Training (NCERT) projected to replace Premchand’snovel Nirmala with Rangbhūmi. Due to this decision, members of Bharatiya Dalit Sahitya Akademi protested and burned the copies of the book at Jantar Mantar in New Delhi. The protest was due to the use of caste-specific term for the main character Surdas, as SūrdasChamār which will affect the young minds (Brueck, L.R., 2016). The bdsa’s president also petitioned NCERT to drop this book from syllabus or remove the work “Chamar” from the books before novel distribution to students begin. BDSA even filed a lawsuit in Delhi High Court against NCERT for violating the Dalit rights, public shaming on the basis of caste but no response on the pleas forced them to take such an action like burning of books in protest (International Dalit Solidarity Network).

Dalit History:

While collecting information for this study we collected a lot of useful information from the archived and historic sources. Dalit writers have mentioned a lot of useful information regarding the contributions of Dalit’s which were majorly missing throughout our history. According to the common notion that Dalit’s did not contribute to writing their communities history in twentieth century it must be corrected that libraries lacked their works. Dalit activists in small towns across India have kept a personal collection of stories and valuables from their contributions to Indian history as a souvenir in their homes. Mr. J. Kanaria a Dalit from Gawalior explained the reason behind this. A lot of Dalit’s blame this scenario as the educated class Brahmins could only read and write thus Chamars kept their souvenirs to themselves and preserved them through stories. In Northern India Dalit activists have played a major role in preserving their historical contributions at personal front (Rawat, R.S., 2011.).

A Buddhist Monk narrates tales of untouchability in India

A Buddhist Monk on his visit to India, Nepal, Sri Lanka has narrated the incidences from that time. Faxian the Chinese Buddhist visited India in search of Buddhist scriptures when he came across the societal evils in our country. He narrates in his travelogue that there was a wicked class called as “Chandals” way before the British empire. These people lived away from the society and were treated as outcasts by them. Chandal’s according to what Faxian saw were sinners or wicked who were supposed to ring an alarm by striking wood whenever they were entering a society. This was supposedly done to warn people to stay away from them and not run into them. Chandals along with hunters, fishermen, butchers were treated as outcasts and evil. They were the lowest class and were treated as sinners. Therefore, the hypothesis of caste system rooting India after British rule is nullified (Dilipbhai, S.M., 2019).

A Dalit who shook the nation:

Ambedkar was born to Mahar family where since his childhood he experienced a sense of caste-based discrimination from society towards his family. He was made to sit outside the class and not allowed to have water from taps used by upper caste students. At such a tender age Ambedkar felt the discrimination. After completing basic education he got a fellowship to US for higher education. In 1919 he returned to India and wrote about the nasty caste system which was ignoring its own people. He wrote about the discriminations made by upper class dominancy. In 1927 Ambedkar held movements to start entry of Dalit’s in temples where Mahar caste fully supported his movement. Brahman priests got agitated and there was an uproar in society when Dalit’s started using temple tanks for water like any upper caste. He gave strength to three such movements from 1927 to 1935 to enter the temples. His main agenda was to get justice to Dalit’s and treat every member of society as one against the societal prejudice.

Savitribai Phule:

In the NCERT textbooks there is no mention of Savitri bai Phule or her education. Her Revolutions were found missing from chapters of caste discrimination and also from chapters about women leaders. Though her mention was found in Maharashtra state textbooks but Uttar Pradesh and NCERT clearly ignored her contributions for voicing her revolutions oneducation, female empowerment and caste-based discrimination (Garaian, S.C. and Sen, S., 2021).

History of India from the perspective of a Dalit:

Caste system in our country has been deeply ingrained and sub divided into various castes like General, OBC, ST and ST. Here the SC or scheduled castes were better known as Dalit’s. In our system Article 17 talks about the abolishment of Untouchability and must not be practised in any form. Even though it is abolished yet it pains me to state that it is still being practised in many parts of our country which discriminates the Dalit and their children from our society (Malviya PS, 2013).

In Indian history the teaching has undergone many phases from the times of independence to post independence phase and then the retraction phase where NCERT books are being rewritten – kind of later phases. Even though many reforms happened but one common missing point from all these phases was the lack of teachings of existence and contributions done by Dalits and OBC groups. This is a questionable point and is debatable that why the contributions of Dalits and OBCs were excluded from our books throughout the curriculum. Exclusion from curriculum is a matter of national paradigm with questions to secularism (Ashish Saxena 2013).

Now we call this perspective a Dalit-Bahujan towards the history of India. Though some historians agree with this fact but a majority still ignores this concept and this perspective is not given importance till date. Dalit-Bahujan confrontation to our nation for their inclusivity is a matter to be looked upon by reframing our textbooks and taking cognizance of their ignored history (Ilaiah, K., 2009).

In the ancient Indian system of Indian history there was a very positive concept of teaching about Vedas, concept of dharma, Ramayana, Mahabharat, Manu Dharma. All these concepts were taught with focus on their positive sides and no mention of varnas was included even though they existed in the society harshly.

Buddha was a political thinker and made significant contributions but was never discussed until the communist schools and Dalit school in mid-80s started pointing out this conflict which was then resolved. On the notion of justice Gautam Buddha’s political views and thoughts were very deep and significant in comparison to Kautilya and Manu despite of that they were celebrated and given importance. A basic ideology of raising our next generation would be with the idea of no varna or caste systems so that no one is the society if looked down. So how do you think that celebrating Indian history my teaching about Ramayana, Mahabharata and Bhagvad Geeta will not cause any harm to the society as these books have always highlighted the varna system with many examples (Khan, R.N., 2020). As Buddhist and Jain rules ruled our nation for thousand of years and never talked about castes should they not be celebrated and taught for repairing the damage done to society and its members for so many years. As Gandhi used Vedic texts thus till date these texts stand as a source of nationalism and our integral history.

Buddhist teachings focus on being productive than being consumption based whereas the Brahminic source of literature always exactly opposite. Therefore, the contemporary teachings must have made their focus on Buddhism.

Alberuni a great historian from 10th – early 11th century who in Alberuni AI-Hind talks about India’s culture, behaviour and its masses but he is never discussed in our books.

Then there is a significant divide of North and South India in our history books some claim a lot has been missed out about South Indian scholars from our history. Adi Shankara has been discussed, his thoughts on Shaivism and the Vedantic have been included and accepted by all. But at the same point Basava was never taught in our books. He questioned his father why girls and other boys of the society were never given he sacred thread to wear to which he opposed. When educated about Sudras not given the sacred thread to wear, he walked out of the house. He laid down the foundation of Veerashaiva cult which believed and propagated the idea of equality. So, the question lies that how a scholar Shankara who was a firm believer and preacher of caste was significant than Basava to our society. The answer to this is very simple, our society never accepted the Dalits and we never made any attempt to correct it through our books which will be passed down to generations and this gap will remain.

Now with the latest amendment in NCERT books the contributions of Muslim rules who ruled the nation for hundreds of years is chucked off. Did they not contribute anything to the nationalist construction of our History? And how did Bhagvad Geeta became the primary source of nationalism why not Quran, which was very much touchable and most widely read book worldwide. The sample question remains for Bible and why not Christianity contributes to nationalism? We don’t have any logical explanations but the teachings have been very much centric to Upper Hindu castes while all others were largely ignored in our books (Rodrigues, V., 2012).

Forgotten contributions of Mahatama Phule to the society:

Mahatma Phule, the one who made us aware about egalitarian renaissance is very much forgotten today. Renaissance is taught in our history books but it is limited to the contributions of Raja Ram Mohun Roy. It was not like that Mahatma Phule did not write but his contributions were washed off and never acknowledged. Though Savitribai Phule was the first female teacher in our nation but we never heard of her in our schools. We were taught of Gandhi who was projected as a nationalist hero but Ambedkar a greater economist, writer and a historian was ignored (Kattimani, S.R, 2023).

Teaching History with effective techniques for long term learning and cognitive development in students:

Cognitive skills are crucial for overall development in gaining knowledge for students. As these skills help in development of reasoning, perception and intuition (Shrisowmya P, 2019). Teaching to students about our history is very important and the mode of teaching used in many schools if either via didactic lectures or via Teaching – learning (T-L) methods which helped in improving the ethical skills (Naik A, 2013).

Measures:

Since last few years the issue of Dalit oppression has been brought to light and some emphasis have been shifted from mere awareness of Dalit oppression to actual new path undertaken to relieve this crisis thereby take liberating actions for future (Jha BK, 2017).

In Indian Constitution April1, 2010 was a bright day as the right to education got the same status as the right to life. In Article 21A of our constitution children falling in age group of 6-14 will be endowed with elementary school education without any discrimination of caste. Such legal reform became a rya of hope for the social and education reform towards the Dalit community children thereby giving them their fundamental right to education (Rafaqi MZ, 2013.)

CONCLUSION:

Inclusive Classrooms is a big solution when trying to fix the problem of caste system. Though we have come to a point that the caste cannot be discoursed but we can definitely give it a different ideological framework with proper dignity.

Instead of taking about caste as some form of history which has been passed on to generations if we talk about the division of labour and treating every work with dignity then children from all caste backgrounds will accept it in secular mode.

We can make our teachings focused on de-casteizing the minds of students. The mindset of religion is very significant because when someone mentions of cow as a sacred animal, we accept it with full marks while if someone mentions of cow as an animal for leather and bones, we discredit it as a bad explanation. The mindset change should be such that children mention their castes without any hesitation or any offense to their dignity or respect.

AVAILABILITY OF DATA AND MATERIALS:

· https://icssr.org/indexing-databases-periodicals

· https://library.tcnj.edu/research-help/search-tools/articles/sociology-databases/

· https://about.proquest.com/en/products-services/sociology/

COMPETING INTERESTS:

Nill.

AUTHORS' CONTRIBUTIONS:

Shubhankshi Sonker has contributed for the data collection, Bandana Gaur has contributed in data interpretation and Lajwant Singhhas contributed in the basic idea of the paper with interpretations.

ACKNOWLEDGEMENTS:

We are thankful to Department of Sociology and Political Science, Faculty of Social Sciences, Dayalbagh Educational Institute, Agra for their support

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Received on 27.07.2023 Modified on 10.08.2023

Res. J. Humanities and Social Sciences. 2023; 14(4):207-214.

DOI: 10.52711/2321-5828.2023.00042