Re: [PMARC] An interview with leading Dalit Activist Manjula Pardeep from Gujarat

On Thu, Dec 24, 2009 at 7:15 PM, Anoop Kheri <anoopkheri@gmail.com> wrote:

"Why the Dalits only should take the entire burden and responsibility in fighting against caste system?"

An Interview with Manjula Pradeep

By Gomathi Kumar & Sanjay Kabir

Manjula Pradeep is the Executive Director of Gujarat-based Dalit organisation Navsarjan. After receiving her Masters in Social Work (MSW) she joined the organisation in 1992 and has been working on different issues since then. Apart from leading organisation's legal cell on Dalit atrocities, she has been in forefront of the movements for agricultural labourers, bonded labourers and developing women cooperatives in the rural areas of Gujarat. In 1997, she completed her law degree to be able to take up cases related with caste and gender atrocities. Leading Navsarjan since 2004, Manjula Pradeep has trained hundreds of grassroots activists and has represented Dalit and Dalit women issues at various national and international fora.

Recently, your organisation has been in news for the study on untouchability practices in Gujarat? What are the findings of this study?

Our study on untouchability practices covered 1655 villages in Gujarat and took three years to complete. We have shared some of its findings with the media to create awareness. In the study, we found 99 forms of untouchability practices and have tried to identify the specific regions where these are practiced. Most prevalent practices are related to right to equality in religion and religious affairs. In more than 90 % of the villages, Dalits are not allowed temple entry or to touch the idols and worship articles. They are not allowed in the religious processions and other rituals.

Then comes the issue of touch. Dalits are not allowed to sit on the chair or cot before any non-Dalit. They necessarily have to sit on the ground. The other practice that comes out very prominently is on food. Dalits are never invited in the community meals or if invited they are seated separately and have to carry their own vessels. They are served tea in cups, ironically called Ram patras, that are kept separately in non-Dalit households. Then we find untouchability being practiced against Dalits in providing basic amenities like drinking water, use of ration shops, postmen not providing their services, not allowed to touch the vegetables in shops etc.

Every one knows that there is untouchability in our country but somewhere this whole issue is being put aside and portrayed as thing of the past. So we carried this study to give authenticity to our claim that untouchability practices are not only alive and kicking in this country but also present everywhere and in every sphere of our social life. We just cannot wish away from the reality.

What was the methodology used for this study?

While initiating the study we were clear that it should be done scientifically, without any bias. A thorough training was provided to 200 field workers of Navsarjan for the survey and to collect information. We prepared a detailed questionnaire of 6 pages and whatever information that was collected was then scanned and feeded in computer.

Also the study was carried by a mixed group of Navsarjan activists because we knew that if the team consisted only of men then the women in the village would not talk and if the research team had only women, the village men usually would not respond. So we had teams of two activists, a man and woman, going to each village and collecting the information through community based interviews and household surveys. Within the community, the study stratification was based on sub-castes, age and gender and within household surveys it was on age and gender. So it took 4-5 days for our colleagues to complete the survey in one village.

The study was carried through the support of Prof C. Davenport (Professor of Peace Studies & Political Science at the Kroc Institute of International Peace Studies, University of Notre Dame, USA). He has already done a marvellous study on ethnic cleansing in Rwanda and has authored numerous well-researched documents on Afro-Americans and their struggles.

The untouchability practices are found in almost every part of the country. Did you find any peculiar form of untouchability being practiced in Gujarat?

One peculiar form of untouchability we have come across is that, in many villages, milk sellers from the shepherd community do not sell milk to Dalits during the navratri festival. Navratri is celebrated for nine days across the state with great fervour and for all these nine days the milk sellers believe that they would get polluted if they sell milk to Dalits. Then there are some villages where when a rajput dies, Dalit men have to shave their heads to mourn the death. I don't know whether this is practiced anywhere else in the country.

Apart from the untouchability practices against Dalits, did you focus on any other issues in your study?

We also focused on untouchability practices within Dalits. Though we knew about the prevalence of untouchability among different Dalit sub-castes but still it was shocking for us to know the extent of the practice. Within the Dalits also there is a hierarchy, for example, the vankar caste practices untouchability against balmikis in Gujarat. This gives us the challenge of how do we address the issue of sub-caste divisions within the Dalits while fighting for overall Dalit rights.

What are the major Dalit sub-castes in Gujarat?

Major sub-castes are weaver (vankar), leather tanner (chamar or rohit), senwa, nadia and balmiki. There are various other Dalit sub-castes but these are the major ones.

What have been the responses on the findings of this study in Gujarat?

The study is yet to be published. But we have shared some of its major findings with the press. In response to that we have been getting some media attention. Apart from that, I have received letters from the State Social Welfare Board and Director General of Police asking for a copy of the study so that they could take action. I am waiting for the study to get translated in Gujarati and then share it with media, to the community, to people from across castes.

The findings of this study must reach to common person in Gujarat. Then, probably, there will be some challenges before us as the study not only highlights the private practices of untouchability but also that in public sphere – panchayats, schools, temples etc. I know it will create some tension. Read more… »

Read the entire interview at www.blog.insightyv.com

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