The recent developments in the states of Tamilnadu and Haryana may seem unrelated to each other with the benefit of hindsight. On 15 October 2002 five Dalits in Jhajjar were lynched by an enraged mob for allegedly skinning a live cow. On 30 October 2002 a bill seeking prohibition of Forcible Conversion of Religion was passed in the Tamilnadu Legislative Assembly. A close look provides a clear but condemnable picture of connivance and callousness by our ruling establishment towards the prevalence of age old and inhuman practices of oppression on the basis of caste.
The Chief Minster Ms Jayalalitha, maintained, Conversions create resentment among several sections and also inflame religious passions leading to communal clashes, whilst asserting that the bill was meant to prevent exploitation of the depressed classes. The ordinance, which was earlier in force, states that anyone who converts or takes part in the ceremony as a priest or attends it has to intimate this fact to the District Magistrate of that area. Failure to do so would attract a jail term of one year and a fine of Rs 1000.It also envisages a higher penalty for converting Scheduled Castes and Scheduled Tribes on the grounds that they constitute a vulnerable section of society.
While one may argue that this would open the floodgates for state supervision over matters that fall in the personal domain of religion, this primarily reflects failure of the society to rehabilitate the Dalits honourably within its fold. The point being missed here is that social fragmentation and exploitation remains unabated, backed up by medieval beliefs. It would, therefore, be prudent to inquire into the reasons and motives which drive a section of society to relinquish their identities and don a new one. The bill on conversion is retrograde as it attempts to fossilize their identies and force them to remain enslaved to their ascriptive status over which they have no say. This clearly restricts the rights of the vulnerable sections of society to explore other means to acquire freedom and equality. The present situation calls for serious critical introspection by the Hindu community in general and civil society in particular about the plight of Dalits who constitute the "wretched of the Indian nation."
Meanwhile the Adi Dravidars (Dalits) of Chockadevanpatti hamlet inMadurai
To argue that the bill primarily targets the minorities is wrong as it is the Dalits who would be deprived of the use of conversion as a moral weapon to fight the system. The ongoing crisis should not be used as an alibi to prevent reforms within religious groups on issues like discrimination based on caste and gender which has been an all pervasive feature in Indian society. It must be noted that conversions do not result in social change as its caste-class divisions continues to manifest itself in new settings. Caste loyalties by adherence to the core elements of caste ideology have persisted despite of the break down of the traditional links between caste and occupation.
The Chief Minster Ms Jayalalitha, maintained, Conversions create resentment among several sections and also inflame religious passions leading to communal clashes, whilst asserting that the bill was meant to prevent exploitation of the depressed classes. The ordinance, which was earlier in force, states that anyone who converts or takes part in the ceremony as a priest or attends it has to intimate this fact to the District Magistrate of that area. Failure to do so would attract a jail term of one year and a fine of Rs 1000.It also envisages a higher penalty for converting Scheduled Castes and Scheduled Tribes on the grounds that they constitute a vulnerable section of society.
While one may argue that this would open the floodgates for state supervision over matters that fall in the personal domain of religion, this primarily reflects failure of the society to rehabilitate the Dalits honourably within its fold. The point being missed here is that social fragmentation and exploitation remains unabated, backed up by medieval beliefs. It would, therefore, be prudent to inquire into the reasons and motives which drive a section of society to relinquish their identities and don a new one. The bill on conversion is retrograde as it attempts to fossilize their identies and force them to remain enslaved to their ascriptive status over which they have no say. This clearly restricts the rights of the vulnerable sections of society to explore other means to acquire freedom and equality. The present situation calls for serious critical introspection by the Hindu community in general and civil society in particular about the plight of Dalits who constitute the "wretched of the Indian nation."
Meanwhile the Adi Dravidars (Dalits) of Chockadevanpatti hamlet in
To argue that the bill primarily targets the minorities is wrong as it is the Dalits who would be deprived of the use of conversion as a moral weapon to fight the system. The ongoing crisis should not be used as an alibi to prevent reforms within religious groups on issues like discrimination based on caste and gender which has been an all pervasive feature in Indian society. It must be noted that conversions do not result in social change as its caste-class divisions continues to manifest itself in new settings. Caste loyalties by adherence to the core elements of caste ideology have persisted despite of the break down of the traditional links between caste and occupation.
Published on 1 January 2003, Institute of peace and Conflict Studies.
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