They were compelled to struck to their traditional occupations. They were largely engaged in agricultural and other associated works as wage-earners. The untouchables were traditionally associated with such lower occupations like scavenging, leather works, basket making and so on.
Though generation to generation, they lived with half-belly with no hope of getting some tasty foods. Even now their position is not very much different from what it had been. Most of them are still far below the poverty line. The untouchables were traditionally known as landless laborers because they have no land in the village. They were leading a landless laborer life. Before the abolition of zamidari system, their primary duty was to work for a landlord without any remuneration.
Thus their position was just like a slave and in certain circumstances worst than a slave. Only such amount of wages is given to them that are necessary to unite, their cursed soul and their physical frames. Though, the untouchables are known as the Hindus by religion, yet they were not permitted to enter into the Hindu temple and pilgrimages nor were they allowed to use public bathing Ghats.
The untouchables were not allowed to study religious books. They were also deprived from the Jajman of Brahmin priests. For example, a Brahmin never accepts to perform the religious ceremony of an untouchable.
Only recently, efforts have been made by the Government for removing these religious disabilities by legislators. In the past, the untouchables were also deprived from all kinds of political privileges. They were not allowed to participate in political administration and general election of the traditional India. They were also not permitted to hold any public post.
Only during the British rule, they for the first time got the right to vote. But, now-a-days, they have enjoy maximum political rights on the ground that some seats in Parliament and State Assemblies are reserved constitutionally for them, but it is doubtful, weather they can properly utilise this political rights without their economic development.
It means without their economic improvement, they cannot utilise the political rights which they have got. Some decade-old massacres of Dalits have not yet reached the prosecution stage. Strangely, the Sudras or the so-called backward castes have become advocates of political Hinduism or Hindutva, and have emerged as the biggest threat to Dalit rights. The backward castes have progressed economically over the past century, and being peasant communities, their interests clash with those of the landless Dalits.
Ambedkar is one of the most famous Indians of the last century. Father of the Indian Constitution and one of the greatest Indian intellectuals and political agitators, Dr.
Ambedkar, along with half a million other Dalits, converted to Buddhism — Dr. Dalits themselves have begun to organise themselves politically. Several political parties exist today: Ill served by its leaders, the Dalit movement has been reduced to asking for more reservations in educational institutions and jobs in governments, whereas they should be asking for reform in society. NGOs play an important role in creating awareness — but unfortunately many are religiously inspired and tend to push sectarian agendas.
Organisations like the Centre for Dalit Studies and other Ambedkarite organisations make information available about the various government schemes for the advancement of Dalits.
The government has appointed numerous commissions of inquiry, like the Justice Punnaiah Commission, to find out more about the status of the Dalits in the country and to explore remedial measures. The recommendations stress the vital role that education can play, and the need for an active role for the Police and the District Administration.
Both upper castes and the lower castes need liberation from the oppressive religious ideology which is at the heart of this terrible situation. The Dalits themselves need economic self-sufficiency without which they will be unable to survive. Any long-term solution to this deeply entrenched problem will require a social, cultural and moral transformation of society. Dalits need education and training in Human Rights. As victims of superstition, they need exposure to rational thinking.
The succour and superstition of another religion will do little to change the lot of the Dalits. The problem of untouchability is more than an issue of law and order — it is a deep rooted, millennia-old malady that afflicts society.
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Untouchability is a very old concept. The problem of untouchability is a serious social malady in the Indian society. The notion of pollution, defilement and contamination has resulted in the worst evil of Hindu society termed as untouchability. Of course, the oppression and exploitation of the.
ADVERTISEMENTS: Essay on Untouchability: Meaning, Evil Effects and Suggestions for Its Removal! Essay # Meaning of Untouchability: Untouchability is a practice in which some lower caste people are kept at a distance, denied of social equality and made to suffer from some disabilities for their touch, is considered to be contaminating or .
Essay on the Untouchability – The practice of ‘untouchability’ is a stigma attached to the Hindu society. It is an age-old one. It has its roots deep down in our social and religious system. Gandhiji regarded this practice as “a leper wound in the whole body of Hindu politic”. He even considered it as “the [ ]. Essay on the Untouchability – The practice of ‘untouchability’ is a stigma attached to the Hindu society. It is an age-old one. It is an age-old one. It has its roots deep down in our social and religious system.
Essay about Untouchability INTRO: Untouchability is a form of discrimination, the social-religious practice of ostracizing a minority group by segregating them from the mainstream by social custom or legal mandate. Long Essay on Untouchability for Children, School Students, College Students, Graduate Students and others. Find long Untouchability essay in English language for Students and Professionals.