Jotirao Phule: Shetkaryaca Asud (Part 4)

Published on 07 July 2011

Translated by Gail Omvedt and Bharat Patankar

Chapter 2

Since the white government bureaucrats are mostly in a stupor due to their life of luxury, they have no way of getting any information about the true condition of the farmers, and their overall carelessness allows Brahman employees to dominate all the government departments. Between the two, the farmers are so much looted that they have no bread to fill their stomachs or clothes to cover their bodies.

Jotirao Phule: Shetkaryaca Asud (Part 3)

Published on 01 July 2011

Translated by Gail Omvedt and Bharat Patankar

After that, if some rare combination of sacred events come, the Bhat Brahmans lead so many well-off farmers to Nashik, Wai and other places of pilgrimage and extort large amounts of wealth from them on the pretence of religious donations, wheedling at least one coin from all the remaining poor farmers at the time of bathing in the river.

Finally, on the day of the new moon the Bhat Brahmans greedily get donations for the puja of the feet of the farmers' bullocks.

Our Icon- Ayyankali

Published on 09 June 2011

A Pioneer. A Revolutionary. A Hero.

Ayyankali+photos

He was born on 28 August 1863 in Travancore, Kerala. He was one of the seven children of Ayyan of Pulaya caste (agricultural labour). Ayyankali grew up to be a tall, well built and handsome young man. He was known for his physical prowess and proficiency in the martial arts.

One particular child hood incident made Ayyankali aware of the caste prejudices prevalent in Travancore society. While playing football with children of his age the ball kicked by Ayyankali fell on the roof of a Nair house. The Nair warned him not to play with diku young men. Deeply hurt, he took oath never to play with them. Then he went into a period of deep thought. He came out of a month of contemplation, a la Buddha, with a secret agenda - civil liberties for the untouchables.

Essays on Untouchables and Untouchability: Social(Chapter V)

Published on 16 January 2011

Essays on Untouchables and Untouchability: Social(Chapter V)

THE CURSE OF CASTE

As I have said in the first Essaythere cannot be a caste in the single number. Caste can exist only in the plural number. Caste to be real can exist only by disintegrating a group. The genius of caste is to divide and to disintegrate. It is also the curse of caste. Few, however, realise how great is this curse of caste.

Essays on Untouchables and Untouchability: Social(ChapterIV)

Published on 16 January 2011

Essays on Untouchables and Untouchability: Social(ChapterIV)

TOUCHABLES V/S UNTOUCHABLES

A relationship of touchables against untouchables may cause surprize. Such a surprize will not be altogether without reason. The touchables are not one uniform body of people. They are themselves divided into innumerable castes. Each Hindu is conscious of the caste to which he belongs.

Essays on Untouchables and Untouchability: Social(ChapterIII)

Published on 16 January 2011

Essays on Untouchables and Untouchability: Social(ChapterIII)

THE ROCK ON WHICH IT IS BUILT

Hindu Society is a house of Castes. Hindus are not a people. They are the aggregates of groups of people formed into castes. This is its peculiarity. This is what has struck the stream of foreigners who have visited India in the course of history. Notwithstanding this there are however people who endeavour to say that there is nothing peculiar about caste.

Essays on Untouchables and Untouchability: Social(ChapterII)

Published on 16 January 2011

Essays on Untouchables and Untouchability: Social(ChapterII)

THE HOUSE THE HINDUS HAVE BUILT

Is there any thing peculiar in the social organisation of the Hindus ? An unsophisticated Hindu who is unaware of investigations conducted by scholars will say that there is nothing peculiar, abnormal or unnatural in the organisation of the society to which he belongs. This is quite natural. People who live their lives in isolation are seldom conscious of the peculiarities of their ways and manners. People have gone on from generation to generation without stopping to give themselves a name. But how does the social organisation of the Hindu strike the outsiders, non-Hindus? Did it appear to them as normal and natural?