FROM PODS TO POUNDRA

A Study on the Poundra Kshatriya Movement for Social Justice 1891-1956

Rup Kumar Barman

Abstract
Caste has been an inseparable part of Indian society since the beginning of settled
human civilization. Like other parts of India, certain caste communities of Bengal
were assigned lower social status in the caste hierarchy. They were categorized in the
colonial administrative records ofthe nineteenth and early twentieth century as 'Hinduised
Castes', 'Semi Hinduised Ti ;be', 'Depressed Castes' and as 'Depressed Class'. They
began to be classified as Scheduled Castes with the adoption of the Government of
India (Scheduled Castes) Order (1936) . These communities had to face a lot of social
injustice. In terms oftheir possession over capital goods, they were poor. So they could
not develop their skills other than their traditional occupation(s). Lack of education
and social restrictions made them an 'oppressed social category 'who can be categorized
as 'Dalits '. In such a caste oriented social context of colonial India, certain lower
caste communities of Bengal/ike Bhuinma/is, Chashi Kaibartyas, Chandals, Dhobas,
Gopas, Malos, Patnis, Poundras, Rajbanshis, Sutradhars, etc., had developed a sense
of self-respect by announcing a 'self identity'. Simultaneously, they adopted certain
rituals from the caste Hindus to legitimize their demand. At the same time they placed
their appeal to the colonial G9vernmentfor recognition ofa respectable caste identity.
They also initiated social reforms including the spread ofeducation in their own society
for materializing the dreams ofachieving respectable caste status. In such a context of
colonial society of Bengal, in this article I shall highlight the social movement of the
Pods ofBengal who demanded Poundra (Kshatriya) identity for achieving respect and
social justice what was granted by the Government ofIndependent India in 1956. The
process ofdevelopment ofcaste consciousness among the Poundras, influence ofcolonial
policy and the outcomes ofthe Poundras Kshatriya movement are also analyzed in this
paper with a perspective of Dalit history.

to
This article is the outcome of the UGC sponsored Major Research Project titled: From Self Respect Political
Bargaining: The Scheduled Castes of Bengal 1872-1947, (Ref No F. No. 5-218/2013 (HRP) dated 12.03.2013).
I am indebted to the UGC for its financial assistance.

Voice of Dalit Vol. 7, No. 1, 2014, pages 121-137

MD Publications Pvt Ltd
Corresponding Author Email : rupkumarbarman@gmail.com
122 Rup Kumar Barman

INTRODUCTION
Caste has been an inseparable part of Indian society since the beginning of settled
human civilization. Like other parts of India, certain caste communities of Bengal were
assigned lower social status in the caste hierarchy. In the pre-colonial literatures they
were branded in different names according to their social position such as chandalas,
antajas, asprishyas, asatsudra, adham sankara, etc. They were categorized in the colonial
administrative records of the nineteenth and early twentieth century as 'Hinduised
Castes', 'Semi Hinduised Tribe', 'Depressed Castes' and as 'Depressed Class'. They
began to be classified as Scheduled Castes with the adoption of the Government of India
(Scheduled Castes) Order (1936).
The Scheduled Caste communities had to face a lot of social injustice. Many
unreasonable restrictions were imposed upon them since time immemorial. Their
occupations were considered extremely derogatory followed by men of inferior
social rank. In terms of their possession over capital goods, they were poor. So
they could not develop their skills other than their traditional occupation(s). Lack
of education and social restrictions made them an 'oppressed social category' who
could be categorized as 'Dalits' in terms of our present indian society. Insuch a
caste oriented social context of colonial India, certain lower caste communities of
Bengal like Bhuinmalis, Chashi Kaibartyas, Chandals, Dhobas, Gopas, Malos, Patnis,
Poundras, Rajbanshis, 1 Sutradhars, etc., had experienced caste movements for social
justice under their respective caste organizations by establishing respectable identity
in the caste oriented society. They developed a sense of self-respect by announcing
a 'self identity'. By discarding the imposed dictums of the traditional Hindu
scriptures (as interpreted by the Brahmins) these caste communities had constructed
their respective imaginary but 'respectable identity' in the texts produced by them.
Simultaneously, they adopted certain rituals from the caste Hindus to legitimize
their demands. On the other hand, attempts at social stratification of the colonial
government on the basis of caste, race and religion instigated them to determine
their caste status in the official records. 2 They came forward with prayers to the
census superintendents for assigning more respectable status in the official records.
In most cases the lower caste communities of Bengal had demanded Kshatriya
caste status (such as the Rajbanshi, Malo, Poundra, Bagdis, etc.) while some castes
claimed the Vaishya identity (such as Dhobas, Sunri, Bhuinmalis, Jelia Kaibartyas
and Sutradhars). These demands were not confined to the official sphere only.
They also initiated social reforms including the spread of 'education in their own
society for materializing the dreams of achieving respectable caste status. In such a
context of colonial society of Bengal, in this paper I'll highlight the social movement
of the Pods of Bengal who demanded Poundra (Kshatriya) identity for achieving
respect and social justice what was granted by the Government of Independent

Voice of Dalit
 From Pods to Poundra :A Study on the Poundra Kshatriya Movement for Social Justice 1891-1956 123

India in 1956. Process of development of caste consciousness among the Poundras,

influence of colonial policy and the outcomes of the Poundras Khsatriya movement
are also to be analyzed in this paper with a perspective of Dalit history.

II

Social background of the Poundras of colonial Bengal

The 'Poundra/ Pod' at present, is the fourth largest Scheduled Caste community of
West Bengal. They have heavy concentration in the coastal districts (North 24 Parganas,
South 24 Parganas and Midnapur). In the colonial period they had their settlements in
Khulna, Dacca, Jessore, Bogra and Maida districts too. They were classified in the
colonial records only as Pods. We can get an idea about their distribution in colonial
Bengal and in postcolonial West Bengal from tables 1 and 2.

Table 1
Distribution of Pods in Bengal in 1872 and 1881
District 1872 1881
Bard wan 226 42
Bankura 3 196
Birbhum 68 30
Midnapur 4 10530
Hughli 16727 1958
Howrah 16727 14138
24-Parganas 249075 217236
Nadiya 4250 2220
Khulna - 66790
Jessore 21562 7047
Dinajpur 24 71
Rajshahyee 12 41
Rangpur 1 57
Bogra 4 50
Pabna - 9
Dacca 101 -
Faridpur 73 -
Bakarganj 314 -
Maimansinh 63 13
Tipperah 35 33
Maldah 66 8216
Source: H.H. Risley: Tribes and Castes of Bengal, Vol. II, Kolkata, Firma KLM Private Ltd.

Voice of Dalit
124 Rup Kumar Barman

Table 2
Distribution of the Poundras in different districts in colonial and postcolonial
West Bengal
District 1891 1901 1911 1921 1931 1951 2001
Burdwan 00 118 56 88 40 214 9819
Birbhum 6132 00 35 02 7019 5188 22955
Bankura 00 105 00 02 00 35 415
Medinipur 22930 28547 29231 33445 36688 . 37770 131517
Hooghly 2685 . 3253 5566 3323 3120 8736 13027
Howrah 16553 18925 20964 22918 23183 29211 84323
24Parganas 236806 29477 333747 368490 399082 495431 ~831559

Kolkata 00 2227 1455 1415 2015 1494 40756

Nadia 5821 2799 1781 1199 2392 2700 28594
Murshidabad 13065 303 325 311 2574 9493 42104
Maldaha . 9574 03 00 01 476 2761 10211

Source: A.K. Mitra: Tire Tribes a11d Castes of West Be11gal, (Alip?re, West Bengal Govt. Press, 1953); Census 2001.

From occupational point of view, the Poundras were mainly agriculturists. They
also took up other occupations since the very beginning of their settlement in the
Bengal delta. 3 We can get an idea about their occupations from their profession-based
surnames. From the table 3 it appears that the Poundras of colonial Bengal were engaged
in different traditional professions including agricultural works, boating, fishing,
carpentry, manual works, respectable official jobs, trades, music, and singing. The
Pods of Bengal were described in di~ferent names in pre-colonial literature perhaps
because of their occupational plurality. The colonial ethnographers and official surveyors
had further increased this complexity. While W.W Hunter (1875) had recorded the
Poundras as the offspring of the Sunri (country liquor seller) mother and a Napit
(barber) father/ H.H Risley had identified them as a branch of the Chandals. 5 Colonial
observations (regarding the indigenous caste communities), however, are not beyond
the scope of alternative interpretation.

Voice of Dalit
 From Pods to Poundra: A Study on the Poundra Kshatriya Movement for Social Justice 1891-1956 125

Table 3
Traditional professional classification of the Poundras
Sl.No. Surname(s) Occupation/ Meaning Sl.No. Surname Occupation/ Meaning
1 Adhikary, Chhatui, Military service of 10 Banik Trading
Turgi, Nayak, Ohali, different capacity
Paik, Mridha, Hazra,
Sana, Haldar, Habildar,
Oalapati, Bijli, Sardar
2 Kandar, Naskar, Laskar, Boatman, captain of 11 Bagani Gardener
Naya, Naiya, Majhi, ship
Midhya
3 Karan, Bakshi, Oaptari, Official jobs of 12 Mistri, Barai, Carpenter
Ohara, Purkait, Pramanik, different designation Bauri
Sarkar, Oarbar
4 Kamar Blacksmith 13 . Baidya, Kabitaj Physician
5 Kabi Poet 14 Sikari, Ari Hunter
6 Gaiyen Singer 15 Koyal Measurement of
commodity
7 Golder Commission Agent 16 Gayen, Giri, Respectable educated
Ohara, Khan, and aristocrats of the
Parbat, Patra, society
Bar, Maniyan,
Maity, Singha,
Rai
8 Jonger, Bhuiyan, Landlord
Choudhury

Source: Mahendra Nath Karan: Poundra Kshatriya Kulo-Pradip, reprint edn. (Calcutta, Poundra Kshatriya
Unnayan Parishad, 2001), pp. 227-231.

We do notice four major classifications of the Poundras in the pre-colonial and

colonial period such as Purno, Pod, Padmaraj and Baleya. They were recorded as Punro
in Northern Bengal while they were called Pod and Padmaraja in Southern Bengal.
They were called Baleya in the coastal belt of Midnapur. All these subgroups collectively
were/ are the 'Poundras' .6
The Poundras as a class was not homogenous one. It has been indicated earlier
that traditionally the Poundras were engaged in various occupation. H.H.Risley had
recorded in 1891 that
"the majority of the caste are engaged in agriculture as tenure holder and
occupancy or non-occupancy ryats. A few have risen to be zaminders and
some at the other end of the scale work as nomadic cultivators on freshly

Voice of Dalit
126 Rup Kumar Barman

cleared land in the Sundarbans, changing their location every two or three
years according to the fortune of their crops. Many Pods have taken to trade
and goldsmiths, tinsmiths, carpenters, thatchers, etc., are found among them." 7
So it appears that all Poundras were not poor. Some of them were considerably
rich. Some of them were the people of middle income group.
However, the Poundras had no respect in the caste society of colonial Bengal. In
the pre-colonial literatures (such as Brihatdharma Purana, Brahmabaibartya Purana,8 Sibayan
of Rameswar Bhattacharya9 and Annadamangal of Bharat Chandra Rayl0) the Poundras
were classified as almost untouchable (as antaja, asatsudra, adhamsankara, etc).
Observations of colonial ethnographers are also displaying the disgraceful social status
of the Poundras. Thus H.H. Risley had recorded in 1891 that
"tl\e social status of the Pods is decidedly low. They will eat sweet, meats,
drink and smoke with the fishing sub-castes of Bagdis; and these are
ordinarily deemed to be nearly their equals in rank. Brahmins and the
members of the 'Nava Sakha group' will not take water from them; and
the Sutradhar and Kapali, while they will eat sweet meats, drink and smoke
in company with a Pod, will not use the same pipe or will not drink from
the same lota." 11
It indicates very much ignominious location of the Poundras in the Hindu society
of colonial Bengal. Although they were the producers and suppliers of food crops,
fruits, fish and vegetables, workers and builders of building, houses, wooden furniture
and other essential items; they were the victims of casteism, an inseparable phenomenon
of Indian society.
It was not an essay task for the Pods to place themselves as respectable 'human
being' by discarding the age-old social restrictions. Only alternative available for them
was a social movement for the construction of a respectable caste identity as a means
of social justice.12 While several other traditional occupational caste communities of
Bengal were looking for respect in the official records of colonial govenu:rtent especially
in the decennial censusP the Poundras did not remain silent. They come forward with a
notion of Kshatriya identity in the last quarter of the nineteenth century under their
leaders of caste consciousness. A dalit community which was suffering from the curse of
casteism with a .disgraceful social location was awakened due to the dedication of its social
leaders Benimadhab Haldar (1858-1923), Srimanta Naskar Bidya Bhusan (1863-1907)
and Raicharan Sardar. The nature of treatmentas received by the Pods from the so-
called 'Upper caste Bengali Hindu society' and the need of caste movement of the
pods as a means of social justice can be understood from the autobiography of Sri
Raicharan Sardar (1876-1942) as discussed in the next section.

Voice of Dalit
 From Pods to Poundra: A Study on the Poundra Kshat'riya Movement for Social Justice 1891-1956 127

III
Raicharan Sardar and His Experiences of Casteism
Raicharan Sardar was born in 1876 in a marginal peasant family at Bansundaria village
of Dimond Harbour Sub-division of 24 Parganas district (present South 24 Parganas).
His father (Shri Gadadhar Sardar) had admitted Raicharan in a village school. In 1891
Raicharan passed the Middle English Examination with distinction. He completed his
B.A. from Calcutta University in 1900 and later he got LL.B. degree in 1906. It is to be
noted that Raicharan was the first graduate from the Poundras.
Raicharan Sardar had to face criticism and discrimination from the upper caste
Hindus in every stage of his studentship. From his autobiography Diner Atmakahani Ba
SahJa Pariksha 14 we can get an idea about the nature of attacks he received from the
upper caste Hindus for his caste background. He had recorded an incident of 1891:
"There was an incident at Dhamua(village) what I like to mention here. Shri
Bhuban Mohan Chakraborty, Head Master of the School; used to live at the
house of Shri Girish Chandra Putatunda (a Brahmin). I used to take lessons
from the teacher in every morning for two hours. In that house I (along with
a student of Napit Caste) used to sit in a mat. On 3d day of Bhadra, 1298 B.S.
(1891) our mat had touched the Brahmin boys. It was noticed by Putatunda's
widow sister. She had rebuked me with derogatory words .... I did not feel
that I have committed any offence. Rather I was inspired to establish a
respectable caste identity (of ours)." 15
Raicharan had to face the question about his caste origin once again. He had also
recorded an incident of 1901 when he was a student of Bangabashi Law College
(Calcutta). He described that a Brahmin boarding-mate (of the boarding house where
he stayed for a few months) had refused to share water with a student of a Poundra
(Pod) caste like Raicharan Sardar.16 It was not the end of the story of social injustice
faced by Sri Raicharan. Again he was abused by a head clerk (of Brahmin Caste) of
East Bengal Railway for his caste originP
All these incidents had deep impact on the young mind of Raicharan Sardar. He
was inspired to translate the feelings of insult into a movement for socjalliberation of
his own caste from the bondage of age-old social injustice. The only way open to him
was the elevation of his caste to a respectable one from its disgraceful location.

Voice of Dalit
128 Rup Kumar Barman

IV
From Pod to Poundra
The idea of self- respect among the Pods began to be germinated in the last quarter of
the nineteenth century particularly under the leadership of two enlightened Poundra
Scholars named Sri Benimadhab Halder (1858-1923) and Srimanta Naskar Bidya Bhusan
(1863-1907). Both of them came forward with the concept of self-respect of the Pods.
According to them, the Pods are Poundras and are not inferior creatures. They are the
successors of the ancient respectable community of Bengal called Poundra. They have
originated from a pure Kshatriya Caste. And as Kshatriya the Poundras deserved
respect in the society.18 They translated their idea of self-respect into a codified form in
their writings. Sri Naskar composed a few works to prove the respectable caste origin
of the Poundras. Among his writings the Jatichandrika (1887) and' Bratya Kshatriya Parichai'
are particularly significant19 as they constructed a fictitious Kshatriya identity of the
Pods. He also advised the Poundras of Bengal to feel proud to be a member of Poundra/
Poundrak/ Padmaraj Caste. 20
It is interesting to note that Srimanta Naskar had advised the Poundras not to
fallow the dictum of the Hindu Shastras regarding the observation of shraddha (after
death pollution purification ceremony) after 30 days of the deceased. He suggested
for following 13 days shraddha ceremony at per the Caste Hindu Kshatriyas. He is
considered to be the first Poundra of colonial Bengal who prepared the background21
of organized movement of Poundras for social justice. Srimanta' s attempt was further
carried out by Benimadhab Haldar (1858-1923). Benimadhab, a school teacher of
Rangilabad, had organized the Poundras in a conference called Poundra Conference
(sammelan) in 1901.22 The Poundra conference had resolved that the Pods of Bengal
should be declared as Poundra instead of Pod (a humiliating term). Benimadhab had
also published a monograph on the Poundras called Jati Bibek (1893) 23 where he had
constructed the identity of Poundras as Bratya Kshatriya. Hence the Poundras are
neither untouchable nor antaja. The Poundra Conference had appealed the Government
of Bengal in 1891 to recognize the Pods as Poundra Kshatriya. In such a background,
caste awareness of the Pods was transformed into a social force when Raicharan Sardar
joined the Diamond Harbour Court as a lawyer in 1906.
In the initial level, most difficult task for Raicharan was to bring the scattered
Pods under a common platform. Raicharan Sardar along with Benimadhab Haldar and
Madhusudan Sardar; had founded the Bratya Kshatriya Samity in 1909 to enhance the
feeling of Kshatriya identity among the Pods as a means of restoration of social respect.
Main purposes of the Bratya Kshatriya Samity were (i) social reforms among the Pods
to achieve social respect, and (ii) to spread education, among the Pods along with the

Voice of Dalit
 From Pods to Poundra: A Study on the Poundra Kshatriya Movement for Social Justice 1891-1956 129

foundation of schools. First one was the objective and the second was a means of
materialization of self-respect.
Raicharan was passionate about the development of Kshatriya identity of the
Poundras because of his own experience in life. In his autobiography he expressed that
'I felt that people of this caste (Poundra) have lost 'self-respect' and think
themselves as inferior for lacking proper education and being oppressed by
the aristocrats to whom they are unknown. The people of our caste would
feel proud about our respectable identity if we adopt the policy of
Kshatriyaization. 124
According to him, 'feeling of respect can be generated through the social reforms
and spreading education'. So he took up his pen to communicate the Pods by publishing
a monthly called "Bratya Kshatriya Bhandav." 25 The Bratya Kshatriya Bhandav began to
publish the news of achievement of the Poundras in different fields along with the
message of social reforms. However, only with a few followers without proper
infrastructure and community support Raicharan could not maintain the Bratya Kshatriya
Samity and its mouth piece for a long time.
But Raicharan was not a man to discontinue his zeal for establishing a respectable
identity in the society. Once again he organized the Poundras along the caste line
when the Bratya Kshatriya Samity was reorganized as Sarba Banga Poundra Kshatriya
Samity (All Bengal Poundra Kshatriya Association) in 1917. Raicharan had also mobilized
some Poundra zamindars (landlords), lawyers and educated Poundras in this
organization. 26 So the former Bratya Kstariya Samity was transformed into a true caste
organization of the Pods of entire Bengal. It is interesting to note that the founding
year (1917) of the new organization was correlated with the British policy of acquiring
support of lower caste communities and placing them in the government process as
manifested in the Montagu-Chelmsford Reforms ofl917. Foundation of the Justice
Party (an anti-Brahmin organization) in Madras in 1917 and the British policy of inspiring
the Lower Caste in the Legislative council (as enshrined in the Government of India
Act 1919) had also inspired the educated Pods of Bengal to organize caste movement
in organized way.
Main objectives of the All Bengal Poundra Kshatriya Association (ABPKA) were
(i) to establish a good relations with the British .government to dFaw its attention; (ii)
overall progress of the Poundras with government favour; (iii) foundation of hostels
and schools for the Poundra students; (iv) publication and circulation of new papers;
(v) to inform the government that the Pods are Poundras and to request the government
to record their Kshatriya status in the census.27

Voice of Dalit
 130 Rup Kumar Barman

For translating the demands into practice, the ABPKA had showed its interest
since its inception. In order to draw the attention of the government it subscribed a
suitable amount to the War Fund of the British government. 28 At the same time to
legitimize the demand this association had engaged its one scholar-cum- activist Shri
Mahendra Nath Karan to reconstruct authentic and acceptable history of the Poundras
in English. Under the guidance of Raicharan, Mahendra Nath had produced an excellent
piece of history of the Poundras by using available sources and method. A Short History
and Ethnology of the Cultivating Pods (An exposition of the Cultivating Pods: their status,
ways of life and social manners and customs) 29 of Mahendra Nath Karan was published in
1919 by Raicharan Sardar on behalf of the All Bengal Poundra Kshattiya Conference.
Mahendra Nath argued with testimony that the identity of the Pods so far been
constructed by the British official surveyors is full with erroneous information because
they were dependent on misinterpretation of traditional Hindu scriptures. The Poundras
are the producer of food grains, vegetables, fruits and other essential items. They
deserve respect. They are neither untouchables nor their products are unimportant.
He also argued that the Hindus must recognize the Pods with equal footing. According
to him
'After centuries of national lifelessness, there are seen indications of reviving
life in the Hindu society. There is a struggle in the land to go beyond the
dead forms of religion, and to recover what is pure, nourishing and life-
giving! There is an attempt to create a social union. In this epoch of
regeneration, may the claims of the Pods be considered in a right way by the
Hindu society which has already taken up the task and directed its attention
towards the people whom it has so long vainly deprived of their birthrights
! It is no begging, no crying but only pure self-dependence which will bring
salvation to every unit of a nation! The great mass of people which are untired
in producing food grains with the hardest labour for the self-proud scxalled
high classes must deserve honour and gratitude of the latter, as according to
the saying, "a nation of lawyers and officials would starve; as far as they are
concerned, they are consumers and not producers." They must have every
respect for the dignity of labour, and above all, for the equal rights and
common heritage of mankind. The customs and usages having no foundation
in Dharma and the prejudices separating groups of human beings from one
another should be obliterated by the force of mutual love.' 30
In this work Mahendra Nath had further clarified that the British Government
has established' rule of law in India' by which nobody can get extraordinary opportunity
because of his birth in a particular Caste. The Poundras may now enjoy equality and
justice under the protection of the Government. In his own words:

Voice of Dalit
 From Pods to Poundra: A Study on the Poundra Kshatriya Movement for Social Justice 1891-1956 131

The cruel imprudence and wrongful tyranny of men have shaken the heavenly
throne of the Almighty! The air of the new Age sends forth the pleasant
news of the advent of a new stream of life! The atmosphere is surcharged
with quite new feelings, new prospects, new thoughts, spirits and ideals
which mark out the Age! The benign influence of the British Government
has brought with it an equitable justice common to all people indiscriminative
of castes or creeds. The ancient Sastric laws, which selfishly crossed the limit
of reasons, are now dead and gone, and remain as mere things of the past.
There is no concession in the British laws for the birth and parentage of a
man, and a Brahmin is as well hauled before the Court of justice as a Sudra is
done. The ambitious Brahmin criminal does no more escape conviction on
the strength of his so-called high birth, and is treated in the same manner
a
just as a low caste man is dealt with for perpetrating crime of similar nature!
The British laws have keen regards to the natural rights of men. It is under
the vivifying influence of this Government that the backward classes have
begun to conceive life in themselves. May the attempts of this traditionally
loyal people, under the fostering protection of the British Crown, meet with
the generous response of their rulers! And, may God shower in plenty His
infinite kindness on this afflicted people showing them path on to a bright,
enlivened and glorious future! 31
With this historical work, this Association had submitted a memorandum to the
census Superintendent, Mr. W.H.Wilson in 1921 to classify the Pods as Poundra
Kshatriya. W.H. Thomson wrote to Anukul Chandra Das, Secretary of the Association,
that "I have no objection to use the term 'Poundra' in place of 'Pod' by members of
your community in the census schedules. I have, however, a practical objection to the
addition of the word 'kshatriya' in the schedules as it would undoubtedly result in
confusion." 32
Inspite of official objection regarding the Poundra Kshatriya identity of the ~ods,
Raicharan and his fellow activists did not stop their attempt of kshatriyaization. Like
other Kshatriya aspirants of Bengal such (as the Rajbanshis, Malos) the Poundras
approached the Brahmins for performing necessary rituals for elevating their social
status. 33 But no Brahmin of Bengal was agreed to accept the Pods as Poundra and to
allow them to hold sacred threat (Paita). Even a Brahmin named Chandra Kumar
Mukhopadhyay of Raicharan's own village, had threatened the Poundras with a decree
to expel them from the society. The Bhangarari Brahman Samity (fotinded in 1927) had
also refused to agree with Raicharan' s proposal of elimination of scriptural dictums on
the Pods and to recognize them as Caste Kshatriya people.34However, Digindra Narayan
Bhattacharya, a Brahmin scholar, had perfotrned the ritual for kshatriyaization of

Voice of Dalit
132 Rup Kumar Barman

Poundras in 1928. Gradually, the Poundras of different districts of Bengal began to

hold Paita. 35 Simultaneously the Pods of different districts of Bengal began to publish
their caste magazines such as Pratiggna (Kolkata, 1918-1921 ), Arya Poundrak (24 Parganas,
1919), Poundra Kshatriya (Khulna, 1937), Poundra Kshatriya Banhav (Canning), Sangha
(Khulna, 1935), etc. These periodicals had contributed to the spread of message of
cultural and caste homogeneity among the Pods who how began to feel proud as
Poundra. The kshatriyaization movement led by Raicharan also got active cooperation
from a few local bodies and organizations like Arya Poundrak Brahmacharya Ashram
(A student organization), Poundra Kshatriya Chhatra Sangha (a Student Organization),
Poundra Kshatriya ChhatraJuba Parishad (a student and Young Federation) and Khulna
Zila Poundra Kshatriya Samity (a district level Caste organization).
However, all Poundras did not cooperate with Raicharan. His opponents argued
that the Pods tlo not have right to hold sacred thread. Raicharan was firm in his belief
with a notion that kshatriyaization is a means of attaining social justice of the Pods. So he
continued the policy of mass gathering of Poundras for kshatriyazation.
The Pod again revived the old issue of their classification as Poundra Kshatriya in
1930s with the beginning of decennial census. As the President of All Bengal Poundra
Kshatriya Association, Raicharan met the census Superintendent with the old demand
of recognition of Kshtariya identity of the Pods. But the government did not accept it.
Rather the Reform Officer, Government of Bengal; had replied Raicharan that the Pods
are extremely backward and suitable to be declared as Depressed Castes. 36 In this
connection it is not irrelevant to mention a few words about the trend in official policy
regarding the Depressed Classes (Depressed Castes). The report and recommendations
of the Simon Commission (appointed in 1927) what were discussed in the Round Table
Conferences (1930-1932) had not only prepared the background of federal structure of
India but also produced the 'Communal Award' in 1932. The 'Communal Award' apart
from the Muslims, had also allowed 'separate electorate' for the Depressed Classes.
But the opposition of the National Congress and conclusion of the Poona Pact (1932)
instead of 'separate electorate' had increased the number of seats to be reserved for
the Depressed Classes/ Depressed Castes. In case of Bengal reserved seats in the
legislative Assembly was increased to 30 from 10 seats allowed by the Communal
Award. In 1933, the Government of Bengal had published a list of Depressed Class
with 76 communities including the Pods. These communities have been declared as
Scheduled Castes in 1936 in the Government of India (Scheduled Castes) Order (1936).
Declaration of the Pods as Scheduled Castes (SC) had created confusion among
the Pods particul{lrly about their Poundra Kshatriya identity. Raicharan Sardar and a
few Poundra leaders of Bengal (like Rajendranath Sarkar, Rajkrishna Biswas and
Shisubar Foujdar of Khulna, Monindra Nath Monda!, Ketharnath Mondal of Midnapur)

Voice of Dalit
 From Pods to Poundra : A Study on the Poundra Kshatriya Movement for Social Justice 1891-1956 133

did not accept the concept of Scheduled Caste for whom special care to be taken up by
the Government. For them 'Depressed Castes/Depressed Class' or 'Scheduled Caste'
are derogatory concepts by which a community claiming Kshatriya status, would fail
to enjoy respect in the society. The Pods or Poundras as Scheduled Castes in future
would be treated with humiliation and hatred. 37 Thus Raicharan appealed to R.N.
Gilchrist (Reform officer; Government of Bengal) in 1933 that
"This community has free access to the temples of Gods and Goddesses and
has the privileged to prepare sweetmeat used as offering to Gods and
Goddesses in many places and that it will lose its right and privilege if it be
marked be as Depressed' ..... The aforesaid enlistment of this community
among the depressed classes is not fare and feeling seriously." 38
Raicharan again wrote to Mr. R.N. Gilchrist in 1935 (dated 23'd February) for
excluding the Pods from the list of the Scheduled Caste considering it a derogatory
one. 39 However, the Government of Bengal did not consider the appeal of Raicharan.
On the other hand the question of opportunity as Scheduled Castes had influenced
the major section of the educated Poundras to oppose the proposal of Raicharan. They
wanted to enjoy political power being elected to the Bengal Legislative Assembly and
Bengal Legislative Council from reserved Seats. In a public meeting, held on 261h
September 1936 at Matla (24 Parganas), Shri Hemchandra Naskar, Anukul Chandra
Das and Bhabasindhu Laskar had mobilized a gathering of the Poundras in favour of
'Scheduled Caste' identity of the Pods particularly to participate in the forthcoming
elections to the Bengal Legislative Assembly. 40 The beckoning of reservation as SC
was so strong that the social movement led by Raicharan for the establishment of
Poundra Kshatriya identity for achieving dignity and justice was transformed into a
'Scheduled Caste Pod' for enjoying political power. The pro-SC Poundras argued that
'other Kshatriya Castes of Bengal such as the Rajbanshis and Malos had accepted the
SC status inspite of their kshatriyaization to enjoy political power and government jobs.
The Poundras should follow the same line.'41 So the Pods being Scheduled Caste with
government policy of reservation had participated in the election of 1937 for Bengal
Legislative Assembly. Shri Hemchandra Naskar, Anukul Chandra Das and Patiram
Rai were elected to the Assembly as MLA (Member of Legislative Assembly) as Pod
SC candidate while Shri Bhabasindhu Laskar, Shri Rajendra Nath Sarkar and Shri
Krishnachandra Biswas did not succeed.
So it appears that the concept of SC and the question of political power had created
dissensions among the Pods in their social movement. They remained as Pod in the
Government records to enjoy the reservation. The Pod MLAs were not interested in
discarding the SC status during the colonial period. Even, they were not concerned

Voice of Dalit
134 Rup Kumar Barman

about their Pod identity. It was only in 1956 that the Pods got government recognition
as Poundra when the Government of India modified the list of the Scheduled Castes
and Scheduled Tribes. But Raicharan was no more at that time. He had died in 1942. So
it appears that the transition of the Pods to Poundra took at least fifty years where
Raicharan had played the role of a liberator.

v
CONCLUSION
For his lifelong dedication to the generation of awareness about self-respect and dignity,
Raicharan Sardar is being remembered by the Poundras of West Bengal and Bangladesh
as Mahatma (a great soul). 42 Being the first graduate of the Pods, he translated his
experience of social humiliation into a force for achieving social justice for a community
oppressed in the society for its social background. Like other oppressed caste
communities of Bengal, the Poundras had given emphasis on social reforms along with
the spread of education. Although Raicharan Sardar was not interested in accepting
the concept of Depressed Castes (Scheduled Castes) a major portion of the Poundras
had accepted this point of backwardness. So the Pods have been recognized as one of
the Scheduled Castes communities of Bengal for whom reservation facility in politics,
educational institutes and in government jobs was granted. By the end of the colonial
rule, the Poundras of Bengal appeared as a significant community of colonial Bengal
with an educated middle class, political power and presence in the government jobs. 43

Notes & References

1
Nripendra Kumar Dutta: Origin and Grawth of Castes in India (Volumes I & II Combined), (Calcutta,
Firma KLM Pvt Ltd, 1986), pp.292-314.
2
Nicholas B Dirks: Castes ofMind: Colonialism and the Making ofModern India, (Delhi, Permanent Black,
2001), pp. 198-227.
3
Mahendra Nath Karan: Poundra Kshatriya Kulo-Pradip, reprint edn. (Calcutta, Poundra Kshatriya
Unnayan Parishad, 2001), pp. 227-231.
~ W.W. Hunter: A Statistical Account of the District of24-Parganas, originally published in 1875 (London,
Trubner & Co), reprint edition, (Calcutta, Government of West Bengal, 1988), Vol. 1, p. 6.
5 H.H. Risley: The Tribes and Castes of Bengal, originally published in 1891, reprint edition (Calcutta,
Firma Mukhopadhyay, 1981), Vol II, Appendix I, p. 34.
6 Mahendra Nath Karan: A Short History and Ethnology of the Cultivating Pods (An exposition of the
Cultivating Pods: their status, ways of life and social manners and customs), published by Rai Charan

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 From Pods to Poundra: A Study on the Poundra Kshatriya Movement for Social Justice 1891-1956 135

Sardar, (Diamond Harbour, The All Bengal Bratya Kshattriya Samiti ,1919), p.3.
7
H.H.Risley: op.cit, Vol. II, p.176.
8
There are several Puranas which have described the origin of the Poundras. The Vishnu Purana and
the Agni Purana have described that the forefather of the Poundras was Anu (son of Jajati). The
Brahmapuran, however, had recorded that the Poundras were originated from Puru , a king. Also
see Brihatdharmma Purana, edited by Panchanan Tarkaratna, (Calcutta, Bangabashi Electromachine
Press, 1314 BS).
9
Sibayan, a Bengali literary text was produced by Rameswar Bhattacharaya, a court poet of]ashobanta
Shing, king of Karangarh of Midnapur. It was composed in 1710-11. This text has described the
Poundras of Midnapur are basically agriculturist having low status in the caste society.
10
Bharat Chandra Ray (Raigunakar): Annada Mangal. It was composed in 1752. Bharat Chandra had
vividly described the mode of life of the low caste communities of Bengal where the P~undras
were occasionally referred.
11
H.H.Risley: op.cit, Vol. II, p.176.
12 I have used the term 'social justice' in the sense of elimination of discrimination faced by people
because their birth in a caste considered to be impure. Here justice is social equality. 'Equal status
for equally qualified and equally equipped persons' is to be considered as justice instead of
differential treatment. The Constitution of India has seriously discussed the concept of social
justice by eliminating all kinds of social discrimination.
1
l In colonial Bengal the Rajbanshis, Malos, Poundras and the Bagdis had claimed themselves as
Kshatriyas.
u Raicharan Sardar: Dinner Atmakahini, compiled and published by Sanat Kumar Barman in 1959. It
has been reproduced in Sanat Kumar Naskar(et, el): Poundra-Manisha (Kolkata, Poundra Mahasangha,
2012), pp.237-458. I have used this version of Raicharan's autobiography
15 Translated by self (Rup Kumar Barman), from Dinner Atmakahini, p. 258.
16
Ibid, p.272.
17
Ibid, p. 275.
18 Sanat Kumar Naskar(et, el): Poundra-Manisha (Kolkata, Poundra Mahasangha, 2012), p. 29,
19
Srimanata Naskar: ]ati Chandrika. It was originally published in 1887, reprinted in Sanat Kumar
Naskar(et, el): Poundra Manisha (Kolkata, Poundra Mahasangha, 2012);pp.39-111. For details about
the Bryatya Kshatriya Parichay see .~- Sanat Kumar Naskar(et, el): Poundra-Manisha (Kolkata,
Poundra Mahasangha, 2012),p.29.
20 Sanat Kumar Naskar (et, el): Poundra Manisha (Kolkata, Poundra Mahasangha, 2012), p.29.

Voice of Dalit
136 Rup Kumar Barman

21
Ibid, p. 30.
22
Ibid., p.36.
23
Benimadhab Haldar: Jati Bibek (Rangilabad, 1893). It has been reproduced in Sanat Kumar Naskar(et,
el): Poundra-Manisha (Kolkata, Poundra Mahasangha, 2012), pp. 123-227.
24
Raicharan Sardar: Dinner Atmakahini, p. 326.
25 Ibid, p. 295.
26
First president of the All Bengal Poundra Kshatriya Association was Jaykrishna Mandai, a Poundra
zamindar of considerable wealth. Raicharan Sardar was Vice President and Anukul Chandra
Naskar was the Secretary of this Association. Mahendra Nath Karan, a Poundra Scholar of Midnapur
was its Joint Secretary.
27
Raicharan Sardar: Dinner Atmakahini, p.299.
28
Ibid, p. 301.
29
Mahendra Nath Karan: A Short History and Ethnology of the Cultivating Pods (An exposition of the
Cultivating Pods:their status, ways of life and social manners and customs), published by Rai Charan
Sardar, (Diamond Harbour, The All Bengal Bratya Kshattriya Samiti ,1919).
3o Ibid., pp.77-78.
31 Ibid., pp.81-82.

n Letter to Anukul Chandra Das, By W.H. Thomson dated 17.01.1921, for Details see Rup Kumar
Barman: Partition of India and Its impact on Scheduled Castes of Bengal (Delhi, Abhijeet Publications,
2012), p. 77.
33
Kshatriyaization is a social process by which the non-Kshatriya people place themselves as Kshatriya
in the caste hierarchy by adopting the rituals and customs as per the Kshatriyas. Indian History is
the witness of this trend in many occasions.
34 Raicharan Sardar: Dinner Atmakahini, p . 331.
35 Ganamukti Dasam Uddyag: Poundra Kshatiya Sankhya (Dhaka, Ganamukti Sanskriti Parishad, 2009),
p,58.
36 Letter Dated 28.01.1933 of R.N. Gilchrist, Reforms Commissioner and Joint Secretary, Ex Officio,
to the Government of Bengal; to Raicharan Sardar.
37
Raicharan Sardar: Dinner Atmakahini, pp 374-425.
38
Ibid., p.378.
39 Ibid., pp.389-390.

Voice of Dalit
 From Pods to Poundra: A Study on the Poundra Kshatriya Movement for Social Justice 1891-1956 137

40 Ibid., 414.
41 Ibid., 419.
42 Dhurjati Naskar: Bangia Dalit Sahityer Janak Raichran Sardar, (Dakshin Barasat, Debala Prakashani,
2011}; Sanat Kumar Naskar(et, el): Poundra-Manisha (Kolkata, Poundra Mahasangha, 2012).
B In 1933, Raicharan Sardar had prepared a list of the educated Poundras of Bengal by which we can
get an idea. According to him 'Poundra community has among others 2 B.Sc.' s of the Glasgow
University one of whom is of Imperial Service and the other a mining engineer, about 80 graduates
(M.As, B.As. B.Ls) of the Calcutta University of whom 18 B.L.s. Pleaders, one is advocate, High
Court, Calcutta, one Sub Deputy, 5 M.B.B.S. One engineer from Benares University, About 30
L.M.Fs. 12 Muktiers, more than 50 Undergraduates, more than 400 Matriculates, more than50
Normal-passed Pandits, more than 100 Guru trained teachers and numerous other Vernacular
teachers, besides many others associated with some religious institutions such as Rama Krishna
Mission, Hindu Mission, Gouriya Math and Navadwip Math.'
44
Raicharan Sardar: Dinner Atmakahini, in Sanat Kmar Naskar (et, el): Poundra-Manisha (Kolkata,
Poundra Mahasangha, 2012), p.377. For details about the political participation of the Poundras in
colonial period see- Rup Kumar Barman: Partition of India and Its Impact on the Scheduled Castes of
Bengal (New Delhi, Abhijeet Publications, 2013).

Voice of Dalit