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Preamble
But beneath this enslaved people lies an ocean of values and culture that
provides unlimited space to all people of the earth. There is a depth of
enormous unrecognized strength, common to all indigenous people across
the world, that has made them not only to face multifarious onslaughts on
their dignity, freedom and humanity but also has lived with gusto and has
claimed its rightful space in the instruments and mechanisms of governance.
Preliminary Remarks
This paper sets out to identify some of the over imposing projects of
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dominance and place the locales of overcoming subjugation, dialectics,
healing and nation building in the postmodern context. Though it is placed
against the context of Dalits in India the discourse is applicable to any
multicultural society with indigenous people.
This paper desists from providing too many statistical data as such data can
be obtained from any googled document. I shall rather dedicate the available
space for spreading out the realities of ancient, modern and postmodern
forms of objugation of the Dalit people in India and the way they have tried to
engage the society. Objugation is a term I coined a decade ago in “From
Periphery to Centre” to signify the compulsive transition of the poor and
indigenous people into objects of history from being the subjects of their own
history. This is seriously problematic in Indian history writing where what is
churned out in history books is actually anti-history vis-à-vis the Dalit and
other indigenous people.
This paper avoids any polemics on any community of people and specifically
approaches the issues of accommodating differences from a Jungian
approach. Having inherited a wounded psyche from the past this paper
discounts Freudian approach in the development of a multi cultural society
such as India. However, identifying and analyzing the locales of objugation
need not be taken as polemics.
For the sake of our understanding I use the term DAT people as an acronym
for Dalits, Adivasi and Tribal People who fall under the indigenous category.
Land for the DAT people is primarily a relationship with Earth as Mother and
with the cosmos. Dialectic on this score becomes problematic since the caste
forces see land primarily as property to be owned. The plane of level playing
field in this dialectic is the ownership of land. DAT people are claiming
ownership of only a minimum of five acres of land for each family. This
healthy dialectic is simultaneously political in the realm of governance and
human rights in the realms of International Covenants on ESC rights. When it
results in the entitlement of the indigenous people for minimum requirement of
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land society can be said to be in the path of progress.1
The rise of Brahminism on Indian soil marked the advent of patriarchy and
absolute male dominance. Every effort has been made, especially in the post
British period to make Hinduism as ‘Indian’ religion and Hindu culture as
‘Indian culture’. Worship of heavenly gods replaced worship of Mother Earth
and Ancestors. Dominance and hegemony demanded that their gods be
accepted as the ‘only’ gods, their truths as ‘only’ truths’. Through these gods
descended dogmatism and a normative order that was derived from above
and not from the community. Non-acceptance led to exclusion and eventually
to untouchability.
Aryan Psyche, originally derived from nomadic culture, needs healing from
basic insecurity. Looks up to heaven. Truth, authority and freedom have to
come from above. There is no security with what one is. There is a need for
succor from above. Seeks to compensate its basic insecurity by its thirst for
dominant power over the poor and needy, on the DAT people. Needs healing.
Dalit Psyche, originally derived from settled culture has allowed itself to be
exploited and oppressed because of a cosmic worldview, simplicity of
relationship with earth and cosmic beings. Consequently it has inherited a
‘broken’ psyche and operates from anger. Seeks to compensate injustice
through anger. Needs healing.
Dialectics on this plane will require a deeper understanding of the two major
trajectories of psyche, developed and entrenched over millennia of existence
as different and distinct entities. India is multicultural and multi-everything.
The beauty of India lies in its multiculturalism. India becomes a complex
country in proportion to its ability/disability to accommodate differences.
Caste, established through dogmas Hinduism destroys the foundations of
such beautiful labyrinth of a society.
(The Shudra must not acquire knowledge and it is a sin and a crime to give
him education – Manusmriti, the Hindu Law Code)
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We Indigenous Peoples are sons and daughters of Mother Earth, or “Pachamama” in Quechua.
Mother Earth is a living being in the universe that concentrates energy and life, while giving shelter and
life to all without asking anything in return, she is the past, present and future; this is our relationship
with Mother Earth. We have lived in coexistence with her for thousands of years, with our wisdom and
cosmic spirituality linked to nature. However, the economic models promoted and forced by
industrialized countries that promote exploitation and wealth accumulation have radically transformed
our relationship with Mother Earth. We must assert that climate change is one of the consequences of
this irrational logic of life that we must change. (From the Cochabamba Conference: The ‘Indigenous
Peoples’ Declaration from the World Peoples’ Conference on Climate Change and the Rights Of
Mother Earth’.)
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The Hindu normative prescriptions codified as Manusmriti formally banned
education of the Dalits. It was the Biritsh, the lesser of the two colonizers and
the missionaries who opened the doors of education to the DAT people. The
denial of access to education to DAT people even in postmodern times in
blatantly designed subtle forms cuts at the roots of deliberative and dialectic
democracy. Dialectics in a society predominantly camouflaged by caste
organization does not allow synthesis as a consequence of dialectics. It has
also led to ‘conthesis’ and ‘subthesis’. ‘Conthesis’ refers to the evolutions of
irreconcilable contradiction through a period of dialectic movement and the
parties in dialectic decide to part ways in opposite directions. This was
witnessed in India in the creation of Pakistan and later Bangladesh.
‘Subthesis’ refers to the refusal to acknowledge the legitimacy of another
community to be part of dialectics. It results in the ultimate subjugation of the
thesis of the oppressed communities. Dr. B. R. Ambedkar’s thesis for
separate electorate was rattled by the Hindu ‘thesis’ of Gandhi until it was
finally subjugated by his ‘fast unto death’.
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Among the DAT people in India, Dalits have been ascribed the most
demeaning and derogatory identity with a design to instill inferiority complex in
them. It started with Asura (Non-believers), Rakshas (Demons), Milecha
Vagabonds), Chandala (the condemned), Ati-Shudra (lower than lowest
caste), Panchama (The fifth group), untouchable, unseeable, Devadasis
(Temple prostitutes) etc. and continued till modern times with Harijan (children
of god) as the latest addition in the post British period. In post modern times
such ascription of identity by dominant societies have led to gross violations of
sovereignty of many nations. Bombardment of Dalit people with intermittent
ascription has led to a subconscious internalization of alien identities.
Assertion of Identity on the other hand has led many people of the world to
establish their own parliaments (Samediggi in Norway) and separate
electorate (Maori People in New Zealand). Assertion of Dalit as an identity,
though grossly inadequate, remains the most commonly accepted and
internalized identity in the postmodern period.
Dr. B R Ambedkar sums up in his own words ten points that are prescribed for
the Hindu society vis-à-vis the untouchables.
2. The Shudra was impure and therefore no sacred act should be done within
his sight and within his hearing.
3. That the Shudra is not to be respected in the same way as the other
classes.
4. That the life of a Shudra is of no value and anybody may kill him without
having to pay compensation and if at all of small value as compared with that
of the Brahmana, Kshatriya and Vaishya.
5. That the Shudra must not acquire knowledge and it is a sin and a crime to
give him education.
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6. That a Shudra must not acquire property. A Brahmin can take away his
property at his pleasure.
8. That the duty and salvation of the Shudra lies in his serving the higher
classes.
9. That the higher classes must not inter-marry with the Shudra. They can
however keep a Shudra woman as a concubine. But if the Shudra touches a
woman of the highest class he will be liable to dire punishment.
10. That the Shudra is born in servility and must be kept in servility forever.2
Traditional caste panchayat is still the instrument that keeps Dalits in eternal
bondage to the caste forces. Only the caste landlords can pass judgment on
any matter of village governance. Dalits have to stand, folding their hands and
receive whatever judgment is meted out to them. Honor killing by ‘Khap’
panchayats in India is hot news all over the world in our own times.
Every village in India has a Dalit colony. Dalits have been thinly scattered all
over the country so that they may not live in any one place as a people. This
is one of the most successful shenanigans of the caste order in subjugating
the Dalit people.
Internal governance of the Dalit community as one people through the Dalit
Panchayat becomes imperative to construct a nation that lives in dignity. Dalit
panchayat respects the traditional village panchayat as a forum of internal
caste governance and claims the right to self-govern itself as a community of
people with dignity and equality.
2
. Dr. Babasaheb Ambedkar, Writings and Speeches, vol.7., pp.55-56
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Reordering of postmodern society in India will have to be done on the basis of
the Constitution of India because of the almost unmanageable multiplicity
within the country. The Instruments and Mechanisms that will govern such a
complex country should be based on the underlying principles of Liberty,
Equality and Fraternity.
Something special about Dalits is the ban on their education. They never
knew the new meaning of their symbols. They only saw their symbols being
used with high respect by the caste groups. In the course of many centuries
they began to believe that the caste people and they were the same. They
began to internalize the dominant religion and its dogmas as the vehicles of
their ultimate liberation.
Those who became conscious by a quirk of luck went after other religions and
generally did not like to go back to their own root as they could not see
beyond the dominant meaning of their symbols. Mass conversions to other
religions took place. The rest accepted the dominant religion itself as an
inevitable path to tread. This has also happened with other indigenous
communities of people in Africa, Latin America, Europe, Australia and New
Zealand.
Dalits have had the likes of Lestadius in the Sami community. There have
been also different other trajectories. One of the latest efforts is to reclaim the
history and culture resources of the Dalit community in India with strong
assertions, “We Dalits are Dalits. We have our history. We have our culture.
We have our religion.” The writing of huge volumes like Dalitology, Cosmsoity,
Dalithink, Dalitocracy and Dyche are the outcome of such assertions. One of
my latest novels, YOIKANA throws up the huge possibility of cultural
convergence of indigenous communities despite geographical, ethnic,
national differences and distance. It is possible to build a world that will be
good for all people ‘to live well’. It is possible when indigenous people of the
world bring together their commonality as their resources and based on their
collective strength engage the dominant world in dialectics.
Time has arrived to build a new world with the specific strengths of indigenous
people drawn from the cosmos, from father sky, from our elder brothers the
forest and tress, from our women who were the earliest guardians of the
universe, from the reindeer, from the buffalo. This will lead to a self actualizing
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existence of the indigenous people of the world gradually reducing the
compulsion of referential actualization.
Mohammad Ali Jinnah and Dr. B.R. Ambedkar stood firm in their dialectics
with the dominant Hindutva forces. They developed a thesis that India should
have political and not cultural nationalism. Their argumentation was for the
establishment of a strong constitution that will respect all cultures, religions
and histories. Fortunately they succeeded in their efforts with also the other
more liberal Indian leaders standing by their side. However, sixty years of
India’s constitution has proved that it is still the handmaid of caste forces in
India.
Dalits still remain in virtual colonization in their own country. The still
prevailing untouchability practices in India are:
The bureaucracy is often hand in glove with the caste forces as they are
mostly from the caste groups.
India has opposed the inclusion of 2009 Draft Principles and Guidelines
for the Effective Elimination of Discrimination based on Work and
Descent in the agenda of the current session of the Human Rights
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Council of the United Nations that ended on 25 March 2010.
Dalit community will bring the following bricks for the construction of the World
Parliament of Indigenous People as their specific contribution.
2. Truths and knowledge are drawn from the values are drawn from the
community and ancestral wisdom. Dalit culture is not based on any
fixed dogma given from above, much less on any compulsion to accept
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any dogma. It is freedom of a butterfly.
7. Deriving strength from Ancestor Centric life. Their aspirations for our
future will be the axis that will guide our integration into the cosmic
movement and change.
1. Resilience
2. Provision of unlimited space to all people of the world
3. Inclusive and Integrative
4. Non-violence to the core
5. Forgiveness
6. Love of Peace
7. Harmony with Nature
2. Social Implications:
No space for untouchability and
racial discrimination
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Differences - Yes. They should not
become the foundations of
discrimination.
Primacy of indigenous women
3. Cultural Implications:
We indigenous people have our,
religion, our spirituality, our
philosophy, our knowledge systems
and our history. Self-determination is
an inalienable right of indigenous
people.
5. Political Implications:
Self-determination and Internal
Governance – an entitlement of
indigenous people
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Integration of World Parliament of
Indigenous people in the United
Nations as a specific entity with its
voice, rights and votes. When this is
achieved the world would have
attained the zenith of
accommodating differences.
Conclusion
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