‘UNTOUCHABLES’ AND CASTE HINDUS
The Crime of Untouchability: The Curse of Hinduism
We reproduce elsewhere in this issue one of the reports of the Adi Dravidas of Tamil Nadu before the Simon Commission. The grievances of the community are represented in a clear manner and the report gives a good idea of the inhuman treatment accorded to them on the caste Hindus. The position of depressed classes in Hindu society is nothing but a sugar-coated slavery. Hinduism boasts of its antiquity or its subtle philosophy but the curse of untouchability is enough to hasten its well-deserved ruin. The report the Adi Dravidas brings painful thoughts to our mind and we hope to see them better in the immediate future. Meanwhile on behalf of the depressed communities, we bid a farewell, a long farewell to the present day Hinduism!
Adi Dravidas before the Simon Commission
To
The Right Hon. Sir John Simon, M.P. Chairman, Royal Commission,
India.
Sir,
We the Adi-Dravidas of Tamil Nadu (South India) presently residing in British Malaya offer you heartfelt welcome on your second tour in India.
We fear that our position in India which has received the most sympathetic attention of His Majesty’s Government and the world at large for so many ages, will be at stake, therefore we take this opportunity of laying our grievances before you.
We believe “Caste” was brought about on the lines on which the “trade unions” in Great Britain were contemplated. The people were divided into various castes, each caste having to carry on a particular trade and the social rank or status of each caste was recognized in the order of the nature of the trade. Each caste was controlled by a “Panchayat”, whose decisions on all matters relating to caste was final. Agriculture which was, and is the chief, if not the only industry in the Tamil Nadu, has played an outstanding part in building up this “caste monument”.
We Adi Dravidas were excluded from “Caste” or in other words we were the “Out-caste”. Our routine was (a) to serve as slaves all our lives, our women to toil in the fields, procure manure and do all menial work and our children to herd cattle, (b) to serve as “thoties” (literally, ‘scavengers’ – editors) to go about heralding the orders issued by the headman with tumtum (tomtom – editors), (c) to bury all dead creatures, (d) to serve the “Caste” with drums, tum tums, bugles, banners, light etc. at funeral, marriages, shows, festivals processions ceremonies, etc… e) to serve as “undertakers” to bury and burn dead bodies and (f) to serve as “messengers”. It some times takes days and nights in the unbearable heat, darkness and rain to reach the destinations and the risks of encountering with robbers, devils, beasts and snakes are terrible, on every such occasions everyone from the “Paracherry” (a ‘paraiah’ settlement – editors) must serve, if there is no male, the female or the boy should serve even at the cost of starvation.
We beg to point out that apart from this, according to the acts of caste we are looked down as “untouchables” and are forbidden to wear clothes below our knees, wear personal decorations such as decent clothes, jewellery, shoes, etc. to carry on any profitable business to build decent houses to have any access to the caste or their belonging and we are not allowed admission to public officers, business places, temples, kacherries (courts – editors), schools and wells;
We beg to point out that the only remunerations which are allowed us are, free concessions of all dead animals such as cows, buffaloes, sheep, goats, etc. flesh to be consumed and skins to be made into drums, tum tums, etc., grant of “Swantharams” (right to a share of the harvest – editors) on the returns of periodical harvests, the so-called “Kaani Karai” (right to the use of village commons – editors) and to drink and feast on the animals which are massacred periodically as homage to the gods, idols and spirits.
We beg to point out that if there is any “contravention of these acts” the punishments are heavy fines, severe thrashing with sticks (sometimes tied to trees) outcasting from fellow Adi Dravidas and expulsion from the village. If the offender is unable to pay the penalties whatever properties he has are auctioned to raise the amount. The headman or “munisif ” who is the highest authority in the village is the greatest obstacle to our progress. Our grievances are never attended to and appeals to higher authorities for redress are made impossible by all sorts of obstacles being placed in the way and if at all we have the good fortune to do so, the administrators of British laws and justice are the high caste also.
We beg to point out that even the intervention of the most glorious British jurisdiction, the noble work of the Great Mahatma Gandhi, the greatest reformer of India and the devoted labours of our leader on the Legislative council, The Hon. Rao Bahadur M. C. Raja, who as “Rajah” of the depressed classes of India has worked all his life for the upliftment of his fellow brethren have, we regret we are compelled to say, borne little fruits, particularly as regards caste. If whatever little advancement has been made it is only as far as the great cities are concerned, the conditions in the village are just the same. In order to establish the fundamental truth we must humbly request you to visit the Southernmost Districts of the Zamindars and Rajahs (particularly the Ramnad from which most of us emanate).
We beg to say that compelled by such most inhuman sufferings, dire poverty and trying circumstances, Adi Dravidas are forced to seek consolation by joining other religions such as Christianity and Mohamadanism and by immigrating to other parts of the British Empire, such as Africa, Burma, Ceylon and Malaya. Immigration, particularly has proved a blessing in disguise. As soon as they set their feet on these lands they are freed from the terrible fetters and burden of caste, and they love the lands of their adoption so much that most of them settle in these lands for good.
We Adi Dravidas in Malaya for example are free. Malaya is the most cosmopolitan country in the world and there is no caste there. Caste prejudices begin to die away at the Quarantine Camps. British Justice and British sense of equality of treatment for all predominates. Most of the Adi Dravidas hold high and responsible posts in the Government and others are to be found in every walk of life and responsibility. High caste and low caste live together and carry on their trades in perfect peace and harmony. The other nationalities like the Chinese, Malayas, Japanese, etc., regard us as one community. Even our brethren from Jaffna (North Ceylon) are casting aside their differences and we go under the general term of Tamils.
We beg to say that in spite of the peace and prosperity which people in these lands enjoy, the Government of India sends agents all the way from India to look after the welfare of its people in these lands. We beg to point out that according to the laws of Nature any “acts” which makes the rights of others less secure, amounts to murder. That such murders are committed on us in India is a well known fact. We beg to say that the Government of India will be doing righteousness to humanity in general and Adi Dravidas in particular if it takes to heart seriously the well being of the poor, illiterate and downtrodden and devise means to eliminate these murders and thereby free the most pathetic people in the world.
We beg to point out that we welcome any form of “Swaraj” as along as it will work out our salvation. As a step towards this and as a constitutional right, we would demand the establishment of a special Department with special staff for the administration of ameliorative measures for the Adi-Dravidas, viz;
- To punish (a) the enforcement of slave duties; (b) pernicious distinction of “Soosthra” (untouchables): (c) restriction of legitimate rights; (d) human consumption of dead animals;
- To abolish (a) caste panchayat; (b) toddy traffic; (c) monopoly of appointments of Munsifs, Police & all other Government servants by the high caste; (d) all books which are recognized as authorities on caste, such as “Manusmrithi”, etc.
- To grant free settlements for residential, agricultural, burial & other purpose.:
- To provide free compulsory education for boys and girls.
- To provide facilities for the appointments of Adi Dravidas to the Police, Postal, Civil and other administrative Departments:
- To appoint representatives on (a) all public committees and boards such as Taluk, District and Provincial Boards; (b) Justices of the peace; (c) Juries;
- To establish (a) Police station at each post office for the group of villages which are within its radius; (b) Co-operative and other Societies: (c) Munsif boards.
We in conclusion most conscientiously pray that in your deliberations to guide the future destiny of India, all these may triumph over the age long inhuman customs of this caste ridden land of India.
Kuala Lumpur, We beg to remain
Br. Malaya. Your Loyal servant.
– Revolt, 17 April 1929
What about our Dyers?
The massacre of Jallianwalla Bagh brings back to our memory, the atrocities of General Dyer and the recent temple incident at Erode (see below pp. 321-322 for details of the Erode temple entry struggles – editors) brings painful recollections and sorrowful happening caused by the Dyers of our land. Dyerism is not the monopoly of any land or race. The fury of the nation was poured in torrents upon General Dyer, for “his criminal incapacity and heartlessness”. And the country was ablaze. The incident was also carefully used as a political weapon to rouse the spirit of the masses. It was the burden of the national song for these years, till it was utilized for election purposes, and ultimately forgotten even by the originators of this furious spirit. Human memory, we know, is hopelessly forgetful. And the solitary Dyer passes away. Naturally, a thick cloud passes over the past.
As if to immoratalise a Western Dyer, we see every day, scores of Dyers in every hamlet of our “holy” land. Our Dyers are not transient, for they exist, as Carlyle says, for the “three Nornas or times”. Dyerism is transplanted by Brahminism; and Jallianwallahs we are having very near to us. We do not blame, in this respect, any particular community in India, for when we refer to Dyer, we do not blame all the westerners. Just as we emphasise upon the spirit of Dyerism, so also we refer to the spirit of Brahminism only. Both are same to us, though the latter is more poisonous and more tyrannical. Thanks to our Dyers, they are maintaining living monuments of their nefarious actions, in the shapes of public roads, wells, tanks and temples. At Vykkom, the test was applied to the roads, and at Erode it is being applied to the temples.
It is not our purpose here, either to refer to the futility of the Devasthanam Committee’s resolution, or to discuss about the points of the case. For we are aware, this problem cannot be solved by either of these. We are sure this will become in the near future, an all India question, when it will be a touchstone for nationalism, equality, socialreform etc. Our only desire is to point out in this short article, the difficulties of the social reformer in facing the problem of untouchability within the temples. Roads and other public resorts are an easy affair when compared with temples, for in the latter, the reformer has to fight with the religious scruples of the people. And all reformers generally, attempt to reform society without wounding the religious susceptibilities of the people.
This is just the reason why religious and social reform has been a thorough failure in our country. Swami Vivekananda and other great men of our land have tried their best to purify the Hindu community but all has been in vain. Mr. Gandhi for instance, has given his frank opinions on the curse of untouchability, and has done his utmost to remove the evil. The National Congress is passing pious resolutions at the end of every year. The Social Reform Conferences are passing more vigorous resolutions, condemning this inhuman institution. And what is the result? Dyerism is flourishing as before.
Those who are shedding crocodile tears for the depressed classes and those who are showing their lip sympathy should know that Dyerism cannot be ended unless we create in some place, another Jallianwallah. When one fifth of our own race is being treated as social lepers, we can’t see the fun of mere resolutions and blood stirring speeches. Saivism, which is today perhaps, the most intolerant of the religions, has also recently passed a resolution for the admission of the depressed classes into the temples. And it is no exaggeration when we say that, it is they who refuse to admit the “untouchables” into their temples. Hinduism i.e. Brahminism is not so elastic, as to admit reforms. This statement can be corroborated by the failure of huge organizations and big personalities in their attempts at reform. Our religion cannot bend, we are sure, but it can only break. The tyranny of untouchability cannot be wiped off by resolutions or orations, but only by plucking at the roots of the ignominious trees of Brahminism. As long as the Varanashrama Dharma Conferences are allowed to continue, as long as the caste manufacturing temples are looked upon as sacred institutions, as long as the Agraharams (exclusive brahmin neighbourhoods – editors) – the Jallianwallahs of our land – are left to work their own evils, and as long as the Dyers of our country are allowed to preach their cursed religion, as long as these cancers of society are left to continue, there is no hope of raising our downtrodden millions from the abyss of degradation.
For our part, we opine that, first and foremost, the temples of our land – the caste manufacturing machinery – should be dealt with, root and branch. The streets of the Varanashramites (Dyers) should be attended to, not by means of orations, but in action. We remember Mr. Gandhi himself has observed once, “Nowhere is the untouchable so cruelly treated as in the Madras Presidency”. Now then, there is ample work in our province for the so called nation builders and independentwallahs. And we are glad, Erode itself has lifted the banner for the great battle. The local temples are closed for the last one month, and the citizens of Erode including the depressed communities, have taken up the challenge of the Dyers. It matters very little whether the Devasthanam Committee accepts the resolution or not, whether the case is decided in favour or not; for we are sure the citizens of Erode have understood the real issue of the matter. And further, we are receiving everyday encouraging letters from individuals as well as big organizations, extending their wholehearted support to the temple entry movement in our town. In this connection, we regret our inability to publish all of them, due to the limited space at our disposal. We hope other provinces will also share the burden, and turn their attention towards this great attempt at extinguishing Dyerism from our land. Meanwhile, we shall await the opening of the temple doors and its consequences.
– Revolt, 1 May 1929
