Co-existence among sub classes of Dalits

K. Siva¹, Dr. A. Celine Rani²

¹Research Scholar, Department of Political Science and Development Administration, Gandhigram Rural Institute- Deemed University, Gandhigram, Dindigul – 624302.

²Professor, Department of Political Science and Development Administration, Gandhigram Rural Institute- Deemed University, Gandhigram, Dindigul – 624302.

ABSTRACT:

The current study focuses on the co-existence among sub classes of Dalits. There are three major sub-classes among Dalits in Tamil Nadu and they are known as Pallar, Paraiyar and Aruntahthiyar. Here Pallar is the dominating class. Next to pallar, Paraiyar ranks second place in hierarchy and Arunthathiyar occupies last place. Though the Dalits are discriminated and dominated by upper caste people alike, there is no unity among Dalits. Union is strength but there is no unity among Dalits. This is the reason why the upper caste people are easily dominating and discriminating against Dalits. Following caste hierarchy Dalits are first oppressed by among themselves and by upper caste people.

KEY WORDS: Pallar, Paraiyar, Arunththiyar, caste hierarchy among Dalits, Discrimination.

INTRODUCTION:

The Varna and caste system has hounded Indian society for thousands of years. India is the only country in the world where such a system came into being and still exists. The caste system is the one of the major problems for the development of Indian society. The caste also plays crucial role in Indian politics because many of the political parties are based on caste.

One of the more confusing mysteries of India is its caste system. The caste system, which has existed already for more than 3000 years, has been developed by Brahmins in order to maintain their superiority. Eventually, the caste system became formalized into 4 distinct classes (Varna’s). At the top are Brahmins, the priests and arbiters of what is right and wrong in matters of religion society. Next comes Kshatriyas, who are soldiers and administrators. The Vaisyas are the artisan and commercial class, and finally, the Sudras are the farmers and the peasant class. These four castes are said to have come from Brahma’s mouth, arms, thighs and feet Sutras respectively.

Beneath the four main castes is a fifth group, the Scheduled Caste. They literally have no caste and represent the oppressed, downtrodden and exploited social group. They are the untouchables.

STATEMENT OF THE PROBLEM:

The hierarchical caste structure reinforced untouchability and discrimination in Indian society. Dalits are at the receiving end of such inhumane practice for centuries. About three million (Census 2001) Dalits have been deprived of exercising their Fundamental rights as secured in the Indian Constitution and the International Human Rights Instruments (IHRI).

Even worse the evils of untouchability prevail within Dalit community as well. There is a situation of superiority and inferiority behaviors within the Dalit community in its caste groups in terms of custom, tradition and many aspects of their day-to-day lives. The hegemonic encroachment of so-called upper caste dictates the society in Dalit community as well. Such injustice practice of untouchability within Dalit community has widely destabilized the larger goal of social inclusion and Dalit solidarity. Specifically, it is an impediment for the cause of the inclusion of Dalit in mainstream.

The Dalits are discriminated and dominated by upper caste people alike, there is no unity among Dalits. Union is Strength but there is no unity among Dalits. This is the reason why the upper caste people are easily dominating and discriminating against Dalits. Dalits are first oppressed by among themselves and next by upper caste people.

In this context the following questions are raised in the present study What are the social attitudes and values of the people of sub-groups among Dalits?

Has the unequal socio- economic status paved way for discriminatory practices among sub- classes of Dalits?

What are the factors which lead to the discrimination among sub – classes of Dalits?

How do these discriminating practices impede as stumbling block in the co- existence of among sub- classes of Dalits in Tamil Nadu?

As against this backdrop it becomes pertinent and vital to take up the current study on the co- existence of sub – classes of Dalits. In order to find out the empirical truths and to make necessary suggestions and recommendations.

OBJECTIVES OF THE STUDY:

 To survey the socio - economic status of the respondents from sub classes of Dalits.

 To find out the various aspects of discrimination practices among the respondents of sub classes of Dalits.

 To find out contributing factors leading to the discrimination among respondents of sub classes of Dalits.

METHODOLOGY:

The study covered one of the biggest Panchayat namely Kadamalai – Myladumparai in Theni Disrict, which includes 18 village Panchayats. The selection of Panchayt by purposeful sampling method and selection of respondent made by stratified random sampling method for insuring that the unit selected for study becomes as far possible people of Kadamalai – Myladumparai union. The entire 150 respondents including male and female from various socio – economic and political background were interviewed.

DISCUSSIONS:

Table 1. Distribution of Respondents Based on Educational status

Sl. No.	Educational Status	No. of respondents						T	%
Sl. No.	Educational Status	PL	%	PR	%	AR	%	T	%
1 2 3 4 5	Primary Secondary Hr. Secondary College Illierate	8 7 18 9 8	5.3 4.7 12 6 5.3	7 10 14 9 10	4.7 6.6 9.3 6 6.7	10 12 11 7 10	6.7 8 7.3 4.7 6.6	25 29 43 25 28	16.7 19.3 28.7 16.7 18.6
	Total	50	33.4	50.	33.3	50	33.3	150	100

Source: Computed; Abbreviations: PL – Pallar, PR – Paraiyar, AR – Arunthathiyar, T - Total

From the investigation of above table, it clears that 28.7 per cent of the respondents are form the higher secondary category. And also it indicates that 28 per cent of respondents are educated in Pallar community.

Table 2. Distribution of Respondents Based on their Occupational Status

Sl. No.	Occupational Status	No. of respondents						T	%
Sl. No.	Occupational Status	PL	%	PR	%	AR	%	T	%
1 2 3 4 5 6	Govt. Service Agriculture Business Teacher House Wife Others	5 18 7 3 11 6	3.3 12 4.7 2 7.3 4	3 16 8 2 13 8	2 10.7 5.3 1.3 8.7 5.3	2 13 5 0 18 12	1.3 8.7 3.3 0 12 8	10 47 20 5 42 26	6.7 31.3 13.3 3.3 28 17.3
	Total	50	33.4	50.	33.3	50	33.3	150	100

Source: Computed

Abbreviations: PL – Pallar, PR – Paraiyar, AR – Arunthathiyar, T – Total.

From the above table, it is understood that out of 33.4 per cent, 26. 1 per cent of the respondents from Pallar community peoples are well in occupational status. And also 20 per cent of the Arunthathiyar respondents are holding occupational status.

Table 3. Distribution of Respondents by Annual Income

Sl. No.	Annual Income (Thousands. Rs.)	No. of respondents						T	%
Sl. No.	Annual Income (Thousands. Rs.)	PL	%	PR	%	AR	%	T	%
1 2 3 4 5	30 - 34 35 - 39 40 - 44 45 - 49 50 - 54	21 9 10 6 4	14 6 6.7 4 2.7	25 10 8 5 2	16.7 6.6 5.3 3.3 1.3	27 12 6 4 1	18 8 4 2.7 0.6	73 31 24 15 7	48.7 20.7 16 10 4.6
	Total	50	33.4	50.	33.3	50	33.3	150	100

Source: Computed

Abbreviations: PL – Pallar, PR – Paraiyar, AR – Arunthathiyar, T – Total.

The above table observed that the 30.6 per cent of the respondents can be said to have from sound economic strata of the rural communities. And also it indicates that the 13.4 per cent of the pallar respondents belonging to sound economic group.

Table 4. Various Aspects of Discrimination Practices

Sl.

Particulars

No. Of Respondents

Total

(%)

Yes

(%)

Social ban for entring into other sub caste

people’s street

(26.7)

(28)

(30)

(6.7)

(5.3)

(3.3)

150

(100)

Entering into other sub caste people’s house

(10)

(13.3)

(8)

(23.4)

(20)

(25.3)

150

(100)

Taking food in other sub caste people’s house

function

(13.4)

(15.3)

(20)

(18)

(13.3)

150

(100)

Participation in other sub caste people’s temple

festival

(10.7)

(14.7)

(13.3)

(22.7)

(18.6)

(20)

150

(100)

Willingness for Dalit inter- sub caste marriage

(8)

(8.7)

(25.4)

(24.6)

(24.7)

150

(100)

Facing any discrimination by other sub caste

people while working with them

(4)

(18.7)

(24)

(29.4)

(14.6)

(9.3)

150

(100)

Inviting other sub caste people to participate in

your traditional god festival

(10)

(13.3)

(12.7)

(23.4)

(20)

(20.6)

150

(100)

Source: Computed

Abbreviations: PL – Pallar, PR – Paraiyar, AR – Arunthathiyar, T – Total.

Table 5. Contributing factors leading to the Discrimination

Sl.No

Repondents

Particulars

Education

Economic

Political

H.S

H.s

Par

Non.

Par

Rs.39 (T)

Rs.39( T)

B Rs. 3

A Rs.

3 L

Pallar

(5.3)

(4.6)

(12)

(6)

(5.3)

(20)

(13.3)

(11.3)

(22)

(26.7)

(6.6)

Paraiyar

(4.6)

(6.6)

(9.3)

(6)

(6.6)

(23.3)

(10)

(16.7)

(16.6)

(24)

(9.3)

Arunthathiyar

(6.6)

(8)

(7.3)

(4.6)

(6.6)

(26)

(7.3)

(20)

(13.3)

(20.7)

(12.6)

Source: Computed

Abbreviations: P – Primary, S – Secondary, H.S – Higher Secondary, A. H.S – Above Hiegher Secondary, IL – Illustrate, AI

– Annual Income, A – Assets, B – Below, A – Above, Par. – Participation, Non Par. – Non Participation.

The analysis of the data in the above table reveals that Pallars occupy the higher positions in all aspects (Education, Economic and political) of human life compared to that of the other sub- castes of Dalits. Parayars occupy higher position in Education, Economic and political participation over Arunthathiyars. Here this data shown that what are the factors contributing to discrimnatate other sub caste people among Dalits. The economy of the society was determining the hierarchy of the caste system. Here the Pallars holding well status in all aspects like Education (28%), Economic (25%, 22%) and politically (26.7%) compared with other two sub caste people. In this data shows who are high in educationally, economically and politically.

FINDINGS OF THE STUDY:

The untouchability and discriminatory practices exist in certain social and individual behavioral norms and values. The study has categorized these practices into different forms which are as follows:

 It has been found that out of 33.4 per cent 28 per cent of the Pallar respondents are educated.

 It has been observed that out of 33.4 per cent 22.1 per cent of the Pallar respondents hold the well economic assets background.

 Untouchability within Dalit community exist when the issue of drinking water comes. The Pallar people do not drink water from the Arunthathiyar people within Dalit community.

 The tradition of not consuming food by the Pallars from the Arunthathiyars is generally practiced within Dalit community. The 23.4 per cent of Pallar sub caste Dalits do not share the cooked food with the lower caste group people.

 Denial of entry inside the house of upper caste Dalits to lower caste Dalits is widespread. The Arunthathiyar Dalits are prohibited to enter into the upper caste Dalits private home.

 It has been observed that 40 per cent of the respondents do not participate in other sub castes house functions.

 It has been found that 64 per cent of Dalits are not allowed to enter into each other’s private temple among them.

 Dalits like demands inter- caste marriage with non – Dalit. But caste discrimination prevails regarding marriage relation within Dalit community. The 76 per cent of Dalits do not like to marry the lower caste Dalits. The intra- Dalit married couples are not allowed entry into the houses and they are socially boycotted.

 The intra-Dalit untouchability is exercised in life cycle ritual performances as well.

The Pallar Dalits do not touch and carry the lower caste Dalits dead body in the funeral, in turn lower caste Dalits are prohibited to touch and carry upper caste Dalits dead body.

 It is found that 42.7 per cent of Dalits are facing discrimination by their sub castes of Dalits and discriminated by their work and their caste name.

 There is lack of coordination and solidarity among Dalits.

 Lack of awareness among Dalits about the impact of intra-Dalit untouchability.

 The sub castes of Dalits do not come under one political party and they are splitted by various political parties.

 It has been found that 78.7 per cent of the respondents are having no objection in taking food with other sub caste in common places.

 It is found that 64 per cent of the respondents are eager to invite the other sub caste people to participate in their own traditional god festivals.

DISCUSSIONS:

The Pallars have a few traditions which make them different from and also superior to other Scheduled castes. Compared to parayars, they are more aggressive, socially and politically conscious, more militant and better organized. The Pallars are closer to fierce and warlike middle level castes like the Kallar caste and associate themselves with a more marital tradition.

The Pallars attribute two reasons to their superiority over the sub castes of Dalits. First, like the caste Hindus they consider beef eating as taboo and sin, and feel that eating beef is below their social status. Second, since the main occupation of most of the Pallars is agriculture and allied activities, they depend completely on the cows and bullocks for ploughing their lands and for transporting their goods. As stated earlier, these animals are indeed part and parcel of their social and economic life and therefore, they have a sentimental attachment and sympathetic attitude towards them and thus refrain from eating the meet of these animals. Besides the two reasons, their status in education, economy and political participation are empirically found to be higher than that of Paraiyars and Arunthathiyars. In the case of Parayars, the discussions and interviews with reliable person in the study area revel that parayars on their part, claim superior status over Arunthathiyars based on their socio-economic status and higher level political participation in politics. They study has empirically proved the claim of Parayars regarding their superior status over Aruntathiyars.

Among the sub- castes of Dalits under the study, namely Pallars, Parayars and Arunthathiyars, Pallar assert they are superior to the other two sub castes based on mythological evidences and the culture, custom, profession, eco nomic status and style of life. Dalits, irrespective of them sub-castes, always outcry that they are oppressed, suppressed discriminated against and ill-treated with inhumane practices by higher caste people. When the atrocities perpetrated against them are identified all the Dalits, in one voice, accuse the higher caste perpetrators and demand probes and enquiries by SC/ST commissions so that the culprits are braked and punished under relevant laws. But when it comes to the unequal social treatment of the sub castes among Dalits, they just fall in line with the higher caste masses. The sub- caste Dalits, just like the higher caste people, always practices to maintain hierarchical distance in their social life. in this context, Dalits are unwillingness to consummate inter-sub caste marriages among Dalits has been empirically established.

The present study has empirically proved that Arunthathiyars are inferior to Pallars and Parayars Educationally, economically and politically. The inferior status of Arunthathiyars has pushed them down to the lowest hierarchical level among Dalits. The discrimination against Arunthathiyars, according to the present study, encompasses dis - respect, non – participation in social functions and denial for inter- caste marriages at any cost by Dalits of Paraiyar and Pallar sub castes. In some of villages, Pallars prefer the Chakkiliyars instead of the Parayars to play drums on the occasion of their Kula Deivam(Clan God) festival although they do not allow the latter inside their temple. However, the Parayars “interaction with Pallars is very limited.

RECOMMENDATION:

It is evident that much more needs to be done to eliminate or reduce the intra-Dalit untouchability and discrimination. Some of the recommendations are as follows;

 Awareness campaigns against intra-Dalit untouchability and discrimination should be launched in a wide scope where there is a settlement of all caste groups of Dalit community.

 Awareness copaign on the legal system to eliminate caste-based untouchability and discrimination should be conducted.

 Spreading the information about legal system helps reduce the intra-Dalit untouchability and discrimination as people respect the legal provision.

 Intra-Dalit discrimination should also be declared as crime and discriminator should be punished, both legally and socially.

 Special acknowledgement should be given to intra-caste marriage among the Dalits themselves and also between Dalits and non-Dalits. The examples of inter-caste marriages in the Dalit society should be demonstrated to the society and such couples should be provided with shelter, adequate support and social security.

 A spirit of socially acceptable behavior among the different caste must the cultivated and rustered by social activists and governmental agencies.

 To develop courtesy among the Dalit caste groups, campaign must be arranged.

 The state should make laws to stop intra caste-based untouchability and strictly implement them.

 Dalits caste based occupation should be modernized with assistance to adapt them with the modern scientific equipments and giving them trainings to use the equipments so that the value of their services can surpass.

 The policy of proportinate representation of all Dalit castes and prioritizing the lower caste groups within Dalits works to solidify inclusion within Dalit community.

CONCLUSION:

This study brings to light whether or not there is hierarchy among the Scheduled Castes and if so the nature of caste discrimination and untouchability suffered by those at the lower levels of caste order. As stated earlier in Theni district, the more visible castes among the Scheduled Castes are pallars, Parayars and Chakkiliyars. In the southern part of Tamil Nadu the parayars are considered below the Pallars in the caste hierarchy, whatever be the history of the Parayars, in Theni district most of them are, in the present days, merely landless labourers. For earning their livelihood, they continue to do their job of playing drums on both auspicious and inauspicious occasions of the caste Hindus and Pallars as well. They also earn their livelihood by making and selling certain palm leaf household items. Though in the past they seemed to have engaged in diverse fields of activities which had no social stigma, their association with leather works and drum beating, and their habit of eating beef seemed to have had a greater impact in pushing them down the ladder of caste. The Pallars in most of the villages of this district consider themselves to be above the Parayars, falling next to parayars in the caste hierarchy are the Chakkiliyars. They form an appreciable number in the district in their social status and also treat them as untouchables. They allege that the Parayars and Chakkiliyars are considered as untouchables. Among Scheduled Caste they did not took food in other sub class castes house and they do not keep any relationship with other sub classes.

REFERENCES:

Anupama Rao, Dalits and the Politics of Morden India, New Delhi: Permanent Black, Ranikhet Cantt, 2010.

Raj Kumar, Dalit Personal Narratives (Reading caste, Nation and Identity), New Delhi: Orient Blackswan Private limited, 2010.

Yagati Chinna Rao, (Ed.) Dividing Dalits (Writings on Sub- Categorization of Scheduled Castes), Jaipur: Rawat Publications, 2009.

Sharma K. L. Caste and Class in India, Jaipur: Rawat Publications, 2001.

Govind Sadashiv Ghurye, Caste, Class and Occupation, Bombay: Popular Book Depot, 1961.

Received on 01.04.2015

Modified on 26.05.2015

Accepted on 30.06.2015

Research J. Humanities and Social Sciences. 6(3):July- September, 2015, 227-232

DOI: 10.5958/2321-5828.2015.00030.3