When
I visited his house, I realized, this boy was under child labour. The parents
had sold him to the Gowda- a higher class family, for Rs 1500/- for 5 years.
The boy had to get up at 4 in the morning, cleaning the cowshed and later take
the cows for grazing, in the hot sun and he had to be there till night 9. It
was usual that he was often scolded at and beaten up too.
The
boys was extremely talented in singing and dancing a, speaking etc. When I
spoke to the family and they initially agreed to take the boy back from the
house of the Gowda, if they are able to manage the money to repay. When our
centre, made arrangements for the money, to my surprise, they said- ‘they would
not like to take the boy out from his job.
‘You people come and go but we need to live here. We cannot live by
taking on Gowda. We don’t mind having our son this way. Our life is supposed to
be like this’
Victims
Inner Movements: Kind of a dilemma
for liberation at the same time the survival threat. Also a kind of belief that
this is our fate; bound to happen etc. economic poverty too yielded to their
situation. There was deep down anger.
Oppressors
view: Need to keep these dalits under our hold. This
should happen from very early age, before they could start thinking. It’s a way
to build up and carry on their own Lordship.
2.It’s from
Gowrenahalli- the village where I used to go for my ministry last year. There are many Dalit houses. These had come
from Tamil Nadu almost 40 years ago. In this village there are no high caste Hindus.
But there are Muslims. Surprisingly, though there are no high caste people
here, these people still have a feel that they are no good. Somehow we can
sense that these people still struggle from low feeling.
Analysis
: Though these people are out of the normal caste
setting in reality, in their deep seated psyche, they are still feel oppressed
and dirty. They feel they are less than others. This comes out in various ways.
This means the influence on the collective psyche of the oppressed. Though such
direct oppression isn’t there today, they still feel its effect. Thus not having the higher caste doesn’t mean that
these people will feel liberated. For
their liberation, needs to be worked out in the presence of the oppressed.
3. In Gowrehanalli,
there was a girl studying in 6th std. this girl belong to the family
belonged to the family, which has come from North Karnataka and settled here.
One fine day the girl disappeared. Later we came to know that the parents have
sent the girl to her husbands house. She was given in marriage at birth. Now
the girl is put for all sort of hard work at boys home , in North Karnataka.
Inner
Movements of the victim:
The victim here is the girl. She is a helpless,
child. Needs to obey her parents. There is no other way as the father of the
family decides. On the side ofhte
family, they are bound by the promise. It’s also a release for them from
getting the girl child marries.
Oppressors:
it’s a free girl. Can be made use for petty work. Moreover, girl should not be
allowed to move out, once she has come of age. She may fall behind others. So better
to keep her in control from now.
My
own questions: what if that boy doesn’t like her after
some time? What is the future of this girl? A lifelong slavery…????What about
the value for her life.
4. This is not
an experience but from my own inner turmoil reading Manu smruti, where the Sudra,
is curtailed of his freedom in various ways. He has no right to study Vedas,
Brahmin can take away his wealth and property at will. And harsh punishments
are prescribed at his expressions and moreover, it says that the Moksha for a Sudra
is only by serving Brahman.
Victims
inner movements:
This
is God’s will for us. Our karma has made us so. So we have no other go.
Oppressors
view: To maintain
our monopoly, we need to keep these sudras under us. As long as there are
slaves so long there will be Lords.
My
view: the weapons of the weak,like spitting, scolding,
shouting etc are all dealt with cruel punishments. Thus there is no more
resistance against oppression. Rather
the ‘YATHASTHITI’ is continued.
5.The Raichur experience: once I was walking through a field.
Suddenly 8 men surrounded me. They threatened me to beat up….enquired about my
whereabouts. Since I was staying with the Dalits, they took me for a Dalits and
these were high caste men. Somehow , by
God’s grace I escaped. But I realized the harsh reality of Dalits inthis place.
They couldn’t enter high caste territories. They were slaves in high caste
houses. They had no educational opportunities etc.
Victims
inner voice:
we are not supposed to touch/step into their lands. It pollutes. Therefore we
are dirty people.
Oppressors
view: we need to maintain our status quo. At the same
time to time threats, even when someone by mistake crossed a barrier. We need
to maintain our strength by instilling fear psychosis in the Dalits.
6. This is the
story of a woman, somewhere in Rajkot almost 11 years ago. I read it as a young
boy, which had lasting impact on me. The lady, who was the mother of a child
was often harassed by the in laws and husband. And one day as they were trying
to murder her, she runs out into the street nacked. People observed, but hardly
anybody helped her.
Inner
movements of the oppressed: There is no way ahead.
Being born as a woman is a curse. There is no value, no dignity to the life of
a woman.
Oppressors
view: woman is a commodity. Having married her, she needs to pay, for her
maintainance.Dowry, is must and having born as a male, is a blessing and an
economic benefit. Marriage is a way to make money.
My
view point: woman is commodified. She is refused
the status of a human and seen merely as an object. Quite often, women suffer
with human rights issues.
7. This is the
sad story of a lady, whom I met in one of the temples, in Raichur, North
Karnataka. Born in a poor Dalit, Family, she had her own dreams and
aspirations. When she came to age, as per the system of the village, she had to
be offered to the temple as Daasi ( Deva Daasi System). The high caste men used
and abused her sexually. The woman, suffers from sexually related disease.
There wasn’t anyone to care for her now.
View
of the victim: this is God’s will for me to be used by
the higher caste. It’s my fate. I am a Dalit and moreover a woman. I am equal
to an animal. It is rightful to me to be oppressed and made use of.
Oppressors
view: it is rightful for us to use those women, for they
are born to be used by us. Morover, it is a spiritual practice.
My
own view: there are quite a few oppressive
practices, that kill the subalterns, are perpetuated through religion. Thus I
won’t be fully wrong, if I say that one of the biggest enemies of Subalterns is
- irrational religious practices and
traditions. Abolition of these is must.
Question
on the article – ‘Empowering Culture’
·
Who’s culture is it?
·
Whether asking tribals / dalits to
embrace their culture, will empower
them? I see it as a further seclusion.
·
How about bringing dalit children and
giving them English education. There is uproar that we are alienating them from
their own culture.
Conflicting
Consciousness:
·
By nature, in public, we generally do
not like to show to others that
something is wrong with us. It is the same with Dalits. But is this not a self killing by not
expressing? At the same time it’s not
easy to go out of normal human behavior and act.
Dalit
Cultural streams as Dialogical Partners
·
Can we abolish caste sytem at all?
·
When Dalits have experienced violence,
how can we ask them to deal in an ahimsa way?
·
Evangelization or Christianization?
·
Jesus Christ was never a prisoner of
any ideology.
Few
More Insights:
Is conversion an aswer to the subaltern problems?
Though church, speaks much about the liberation of
the oppressed, when it comes to concrete practices, church, seem to have failed
, in tackling issues.
In any conversion story, we have 3 stockholders
1. Those
who get converted.
2. Those who are active proselyters.
3. Spectators(
Civil society)
In 16th century or 17th
century, church was not prepared to received the subaltern converts. Is church
prepared and ready today?
The inputs and ideas that shaped my thinking about
the subalterns are:
·
“Jealousy
operates in close proximity…”
·
Negotiable
and non negotiable
·
Dalit
theology is an organic model.
·
Subaltern: Lower than the higher
·
To
be practical in working with the Subalterns, we need to know their Mythos, Pathos, Logos and Ethos.
·
We
need to learn to listen to the experiences, what they are not able to express.
·
When
victims meet victims- there grows synergy.
·
Theology
of grace is challenged by Karma theory.
·
It
is unfortunate, while judging performance, society uses the same criterion
for the powerful and the oppressed.
There is a kind of fixated legalism
·
We
need to deal with the issues of discriminatory injustice with discriminatory
justice. Ambedkar used this to come out with reservation.
·
In
the struggle for Subalterns, we need to fight the conflict between universalism
and particularism. And while speaking about it one can be pro poor or anti
poor.
Insights from others stories:
·
We
come across a kind of contradiction in the minds of subalterns. On the one hand
they are helpless and scared and on the other hand they protest, express their
anger in subtle but powerful ways.
·
The
high castes use the method of being good to the lower sections. Then grab their
property and then help and again gain gratefulness from the subalterns. By this
subtly, they kill the possible revolt.
·
Power
holders process long term goals.
·
Subaltern
projection of salvation is through the immediate media of gratification.
·
Vulnerability
leads to further vulnerability. Caste hierararchy teaches us to know, who is
still below us. Subaltern theologies do not accept law and order imposed from
above.
·
We
need to know, while working with the subalterns, certain negotiable and not
negotiable.
·
To enter into the realm of subalterns we need, not theo –
logos, rather, theophony, theo –dance, theo-aesthatic etc.
·
Victims, when they come together, in
very surprising way, empower each other.
·
If your people perceive that you are
their man and ready to lay down your life , then they will give you the power to work/ represent/ fight for them and empower
them. Wait till then.
·
Subalterns are hardcore, historians and
scientific, though unsystematic through their own antenna of limited memory.
·
Feminists try to retrieve the hidden
voices.
·
Organic intellectualism is not part and
parcel of the inner world of every individual.
·
The struggle of casteism and
untouchability is as old as casteism and untouchability itself.
Insights from the movie and the thoughts and words
that inspired me:
·
Every book he read, he had an experience
to connect with.
·
Though Ambedkar was an official of high
rank, caste he still had to face the brunt of Caste Hindus.
·
Maharaja tells to Ambedkar: “caste
cannot be blown away in a day. Be patient.”
·
One of the tools that Ambedkar used, to
mobilize people was his writing and publications. Initially through ‘Mooknayak’
and later with’ Bahishkrit Bharath’. Thus I find, one of the best ways to
tackle the oppressive issues, is to publicize them or internationalize them.
·
When Ambedkar was asked to rewrite his
thesis, he says, “I did not find ‘imperialism’
they did.” Even the voice agaist the oppressive claim, is seen as a threat
and attempted to curbed down by the powerful class.
·
Self help is the best help. It’s an
empowerment from within.
·
Educate- agitate- organize.( Mantra for
Empowerment of Subalterns)
·
Ambedkar’s battle was for freedom and
self respect.
·
Deadly deseases require drastic
remedies.
·
Ambedkar says at one point, “ I do not
hate all Brahmins but the spirit of Brahminism, that oppresses.”
·
Religion and slavery are not compatible.
·
Depressed classes need far more
political power.
·
Rights of the people are far more
important than the stability of the government.
·
Mahatma is not immortal. Mahatma’s have
come and gone; Mahar’s have remained.
·
Our salvation lies in the political
powers and not in pilgrimages.
·
That which discriminates us is not god,
but a stone.
·
“ Though I was born a Hindu, I will not
die a Hindu.”- Ambedkar .
·
Buddha’s religion is not for caste,
rather for morals and ethics. Buddha was ready to remain only as a guide.
Subalterns find their God, unlike in other popular religions, where God’s image
is already given.
·
I will never betray my people, for
Gandhiji. These words of ambedkar, clearly tell us that, Ideology, which is pro
poor and oppressed, is greater than personal wishes.
·
Ambedkar had down to earth realism.
·
Even enemies could not do away with him.
·
If we develop an ecclesiology in India,
it’s base will be on caste society.
·
For Gandhi- religion was absolute, where
as for Ambedkar, it was ethics.
·
Ambedkar, had the experiential
knowledge, of the cause, against which he was fighting for.
Issiah:
The reflections that I present here are based on my own personal study of these three
chapters of Isaiah, by trying to apply it into the Dalit world.
Ch -7: “Do
not Fear”
Syria and
were already paying tribute to Assyria and is now planning to withhold payment
and fight back. Judah did not join them, as there is remote chance for success.
So they try to overthrow Ahaz.
Interpretation: I am considering the people of a high caste, and Judah as Dalits. These
high caste people lived in comfort paying tributes to Assyria and at the same
time oppressed Judah. Now that when they
find some injustice, they are planning a fight back and need Judah to support
them. Judah uses the weapons of he weak. Though Judah too has problems with
Assyria, precisely because the higher caste want to fight against them, Judah,
doesn’t wish to Join. The simple
philosophy behind this is, ‘we don’t mind suffering but Let them too suffer.
Moreover, we are used to suffering, why should we help in reducing the pain of
those who oppress us( Israel and Ephraem)
When king
and people in fear and trembling, Issiah goes to him with his son. His advice
to the king is ‘do not fear’. Remain tranquil. Because attack will not succeed
and state of northern Israel will come to an end.
Interpretation: The good news is received by Judah in two ways. 1. That our inside
oppressors will not survive. For if they survive, for not supporting them we
might even be destroyed.
2.a prophetic advice, advice from
their God, ‘ not to fear’ so there is some consolation that they ae doing
right.
Second
there is a mention of the birth of a child-Immanuel which means god with us.
Virgin conceives.Presence of Lord is not always protective, can be destructive
too. Child is a sig of hope for the new generation.
Interpretation: as they are in the state of
confusion and fear, there is some hope. Though this doesn’t mean that they can
escape suffering and persecution, they know that they are used to it. So there
is no big worry to be afraid of. Morover, the ery name of the child suggests
that God with us. So though oppression, it’s still a state of consolation.
There is
also a worst days than these from Assyria will come to Judah. Kingly class will
be destroyed but the ordinary life will go on.
Interpretation:
This is nothing but a blessing in disguise, to the ordinary dalits. If a group,
which is dominating over them, is thrown away, is this not a joyful news.
Orinary life will move on. Any way they do not have big dreams and ambitions.
Chapter
8: Birth of Second child
Judah
trying to have alliance with Judah,is useless……need to fear the lord….Before
child learns to speak- Damascus and samaria will be destroyed by Assyria.
Interpretation: Now Judah, tries to have some
alliance with Assyria. But it is of no use. First and foremost, even if we
befriend them, the general oppression will continue.
Applying this to the Dalit context, even if the Dalit tie a
knot with the caste people to fight an outside enemy, the oppression from
within is not going to stop. Thus the best thing is not to co-operate( a weapon
of the weak). Let my oppressor suffer. Dalit doesn’t mind suffering from
out.This is like hitting two birds with one shot. First the my caste enemy will
feel helpless without my support. Secondly, they will be destroyed for anyway
the outside enemy is stronger.
Lord God
will become sanctuary and a stone, one strikes against….they shall stumble and
fall.. they shall be broken….
Enemies will fall and break. Their
fall, in a way is our rise.( dalit Mindset)
Ch 9:
Proclamation
of a righteous reign – Messiah…” v4- the rod of their oppressor you have
broken.
That child
will uphold justice…
This chapter sounds like a hope in
the hopeless lives of Dalits. A generation that has suffered so long, from
within and out, finds a new light. This reign of the new king/child proclaims
the just order to a people who were always in the history has been suppressed
and oppressed. Though Dalits have often been angry and fought small battles
with the strong, they have never been able to break them. Now, the new hope
says, the rod of the oppressor will be broken. This implies a place- where
there is no more oppression. A egalitarian dream or a Dalit dream of an ideal
Society, is what presented here. They do find, that they too have a king, who
can listen to their woes, fight for them and restore a just and a peaceful
living, where they are considered co-humans.
My Reflections:
·
Looking
at the situation of kind of oppressive structures in my own native, which is
based on economic status, gives an idea, that these caste societies have slowly
evolved into economically oppressive/oppressed group. thus the question can economic empowerment, lead to caste
liberation.... but reflecting on this question during the class says that the
caste issue is much complex and deep.... I keep reflecting
·
For
subaltern people materialism is spirituality.
·
Dalits
are in close proximity with caste society. Therefore we can see them worshiping
Hindu caste gods too.
Impact of the course on my life:
·
I came into the society with
lots of enthusiasm, to work for the least of the society. As the years passed, somehow
that fire started flickering. But the course, has once again, brought the
perspective back in my life, to work for the least of the society. But, not
merely as a social worker, but like Ambedkar, through proper knowledge and at
an ideological level, being deeply rooted with the people.
·
Course has taught me to love Ambedkar
and his ideals more, that doesn’t mean that I hate, Gandhi and his way. But for
my moves, in life, I would choose Ambedkar way.
·
I was moved to love and feel
for (with) the Subalterns.
·
The course brought in lot of
transformative value. The values and convictions of my life are challenged and
renewed and at the same time I have received lot more clarity on subaltern
inner movements.
No comments:
Post a Comment