CHANAKYA NATIONAL LAW UNIVERSITY

NAYAYA NAGAR, MITHAPUR, PATNA – 800001

TOPIC: - SCHEDULE CASTE AND SCHEDULE TRIBES

COMMISSION IMPACT ANALYSIS
FINAL DRAFT SUBMITTED IN THE PARTIAL FULFILMENT OF THE
COURSE TITLED:

SOCIOLOGY OF LAW

SUBMITTED TO: - SUBMITTED BY:-

SHAKIL AHMED RAHUL BARNWAL
ASSISTANT PROFESSOR OF SOCIOLOGY ROLL NO: 2033
SEMESTER: SECOND
SESSION- 2018-2023
 SCHEDULE CASTE AND SCHEDULE TRIBES COMMISSION IMPACT ANALYSIS

AN IDEAL SOCIETY SHOULD BE MOBILE, SHOULD BE FULL OF CHANNELS FOR

CONVEYING A CHANGE TAKING PLACE IN ONE PART TO OTHER PARTS . IN AN IDEAL
SOCIETY THERE SHOULD BE MANY INTERESTS CONSCIOUSLY COMMUNICATED AND
SHARED. THERE SHOULD BE VARIED AND FREE POINTS OF CONTACT WITH OTHER
MODES OF ASSOCIATION. IN OTHER WORDS, THERE SHOULD BE SOCIAL
ENDOSMOSIS. THIS IS FRATERNITY, WHICH IS ONLY ANOTHER NAME FOR
DEMOCRACY. DEMOCRACY IS NOT MERELY A FORM OF GOVERNMENT. IT IS
PRIMARILY A MODE OF ASSOCIATED LIVING, OF CONJOINT COMMUNICATED
EXPERIENCE. IT IS ESSENTIALLY AN ATTITUDE OF RESPECT AND REVERENCE
TOWARDS FELLOWMEN.

- DR. B. R. AMBEDKAR IN ‘ANNIHILATION OF CASTE’

2
 SCHEDULE CASTE AND SCHEDULE TRIBES COMMISSION IMPACT ANALYSIS

DECLARATION

I hereby declare that the project entitled “contributory negligence –nature and
limitation” submitted by me at CHANAKYA NATIONAL LAW
UNIVERSITY is a record of bona fide project work carried out by me under the
guidance of our mentor Shakil Ahmed sir. I further declare that the work
reported in this project has not been submitted and will not be submitted, either
in part or in full, for the award of any other degree or diploma in this university
or in any other university.

------------------------

RAHUL BARNWAL

ROLL NO: 2033

3
 SCHEDULE CASTE AND SCHEDULE TRIBES COMMISSION IMPACT ANALYSIS

ACKNOWLEDGEMENT

It is a fact that any research work prepared, compiled or formulated in isolation

is inexplicable to an extent. This research work although prepared by me is a
culmination of effort of a lot of people who remained in veil, who gave their
intense support and helped me in the completion of the project.

Firstly I, am very grateful to my subject teacher Dr. SHAKIL AHMED SIR,

without the kind support and help to whom the completion of this project was a
herculean task for me. He donated his valuable time from his busy schedule to
help me to complete this project. I would like to thank her for her valuable
suggestion towards the making of this project.

I am highly indebted to my parents and friends for their kind co-operation and
encouragement which helped me in completion of this project. I am also thankful
to the library staff of my college which assisted me in acquiring the sources
necessary for the compilation of my project.

Last but not least, i would like to thank the almighty who kept me mentally
strong and in good health to concentrate on my project and to complete it in
time.

I thank all of them!

----------------------------

(RAHUL BARNWAL)

ROLL NO: 2033

B.B.A., LL.B (HONS)

SESSION : 2018-2023

4
 SCHEDULE CASTE AND SCHEDULE TRIBES COMMISSION IMPACT ANALYSIS

Contents
DECLARATION ....................................................................................................................... 3

ACKNOWLEDGEMENT ......................................................................................................... 4

1. INTRODUCYION ............................................................................................................. 6

AIMS AND OBJECTIVES ....................................................................................................... 9

RESEARCH METHODOLOGY ............................................................................................. 9

HYPOTHESIS ......................................................................................................................... 10

RESEARCH QUESTION ........................................................................................................ 10

SOURCES OF DATA ............................................................................................................. 10

RESARCH TOOL ................................................................................................................... 11

LIMITATION .......................................................................................................................... 11

3. SCHEDULED CAST AND SCHEDULED TRIBES HISTORICAL BACKGROUND

STUDY .................................................................................................................................... 12

4. LAW AND POLICY INITIATIVES................................................................................ 17

5. PROBLEMS FACED BY SCHEDULED CAST AND SCHEDULED TRIBES

CONTAINS AND ANY SUGGESTION ................................................................................ 22

6. SCHEDULED CAST AND SCHEDULED TRIBES COMMISSION ORGANIZATION

AND FUNCTIONING ............................................................................................................ 26

7. FIELD WORK AND DATA ANALYSIS ....................................................................... 29

8. CONCLUSION AND SUGGESTION ............................................................................. 34

BIBLIOGRAPHY .................................................................................................................... 37

5
 SCHEDULE CASTE AND SCHEDULE TRIBES COMMISSION IMPACT ANALYSIS

1. INTRODUCYION

The project deals with the ongoing debate on schedule caste and schedule tribes
commission impact analysis in India and particular in Bihar and the impact of
such empowerment (if it is there) on them and over the whole society. It is also
important to know, how far such commission impact is helpful for the schedule
caste and schedule tribes.
schedule caste and schedule tribes are a designation for a group of people
traditionally regarded as untouchable. schedule caste and schedule tribes are a
mixed population, consisting of numerous social groups from all over India; they
speak a variety of languages and practice a multitude of religions. There are many
different names proposed for defining this group of people, including Panchamas
("fifth varna"), and Asprushya ("untouchables").
In 2001, the proportion of Dalit population was 16.2 percent of India's total
population. The Dalit population is broadly distributed across Indian states and
districts. In 2001, the state of Punjab had the highest proportion of its population
as Dalit, at about 29 percent, and the state of Mizoram had the lowest at nearly
zero. The government of India recognises and protects them as Scheduled Castes.
The term Dalit has been interchangeably used with term Scheduled Castes, and
these terms include all historically discriminated communities of India out-caste
and Untouchables.
While discrimination based on caste has been prohibited and untouchability
abolished under the Constitution of India, discrimination and prejudice against
Dalits in South Asia remains. Since its independence in 1947, India has
implemented an affirmative policy of reservation, the scope of which was further
expanded in 1974, to set aside and provide jobs and education opportunities to
schedule caste and schedule tribes. By 1995, of all jobs in India, 17.2 percent of
the jobs were held by Dalits, greater than their proportion in Indian population.1
In 1997, India democratically elected K. R. Narayanan, a schedule caste and
schedule tribes, as the nation's President. Many social organisations too have
proactively promoted better conditions for schedule caste and schedule tribes
through improved education, health and employment.
Schedule caste and schedule tribes and similar groups are found in India, Nepal,
Pakistan, Sri Lanka and Bangladesh. Further wherever immigrants from these
countries have left, caste has gone with them. As a result, schedule caste and

1
"Status of caste system in modern India". Dr. B.R.Ambedkar and His People. 2004.

6
 SCHEDULE CASTE AND SCHEDULE TRIBES COMMISSION IMPACT ANALYSIS

schedule tribes can also be found in the U.S., U.K, Singapore, Malaysia, Canada,
and the Caribbean.2
The word "Dalit" may be derived from Sanskrit, and means "ground",
"suppressed", "crushed", or "broken to pieces". It was perhaps first used by
Jyotirao Phule in the nineteenth century, in the context of the oppression faced by
the erstwhile "untouchable" castes of the twice-born Hindus.
According to Victor Premasagar, the term expresses their "weakness, poverty and
humiliation at the hands of the upper castes in the Indian society."3
Currently many schedule caste and schedule tribes use the term to move away
from the more derogatory terms of their caste names or even the term
Untouchable. The contemporary use of Dalit is centered on the idea that as a
people they may have been broken by oppression but they survive and even thrive
by finding meaning in the struggle of their existence towards human dignity. It is
now a political identity similar to the way African-Americans in the U.S. moved
away from the use of Negro to the use of Black or even African-American.
In both Bangladesh and Nepal, the types of discrimination faced by Dalits are
very similar to those existing in India. Notions of purity and pollution are
prevalent within society, social restrictions, and discrimination in access to public
places or jobs are therefore commonplace. Nepal’s situation is noteworthy as not
even a fringe of the 4.5 million Dalits (over 20% of the Nepalese population) has
been able to significantly emancipate itself. With no affirmative action measures,
there are practically no Dalits in Nepal’s legislative assemblies. The literacy rate
of Nepalese Dalits is only around 10%, while that of Nepalese Dalit women is
even lower. Over 80% of Nepal’s Dalits find themselves below the official
poverty line; their life expectancy is not higher than 50 years.
In Pakistan, as well as in Sri Lanka (except Tamil regions), the caste system is
somewhat less rigid in the sense that it does not hold any ritual pollution concepts.
However, features such as social distance and restricted access to land are still
very much a reality. Moreover, the Swat region in northern Pakistan also practices
extreme forms of humiliation against Dalits, and especially Dalit women.
Other Terms Mohandas Karamchand Gandhi coined the word Harijan, translated
roughly as "Children of God", to identify the former Untouchables. But this term
is now considered derogatory[citation needed] when used to describe Dalits. In
addition the terms "Scheduled castes and scheduled tribes" (SC/ST) are the

2
Soundararajan, Thenmozhi. "Black Indians". Outlook India.
3
Victor Premasagar in Interpretive Diary of a Bishop: Indian Experience in Translation and Interpretation of
Some Biblical Passages (Chennai: Christian Literature Society, 2002), p. 108.

7
 SCHEDULE CASTE AND SCHEDULE TRIBES COMMISSION IMPACT ANALYSIS

official terms used in Indian government documents to identify former

"untouchables" and tribes. However, in 2008 the National Commission for
Scheduled Castes, noticing that "Dalit" was used interchangeably with the official
term "scheduled castes", called the term "unconstitutional" and asked state
governments to end its use. After the order, the Chhattisgarh government ended
the official use of the word "Dalit".
"Adi Dravida", "Adi Karnataka", "Adi Andhra" and "Adi-Dharmi" are words
used in the states of Tamil Nadu, Karnataka, Andhra Pradesh and Punjab
respectively, to identify people of former "untouchable" castes in official
documents. These words, particularly the prefix of "Adi", denote the aboriginal
inhabitants of the land.
The Scheduled Castes and Tribes (Prevention of Atrocities) Act is known as POA, SC/ST Act,
the Prevention of Atrocities Act, or the Atrocities Act.

SC/ST (PREVENTION OF ATROCITIES) ACT

An Act to prevent the commission of offences of atrocities against the members of the
Scheduled Castes and the Scheduled Tribes, to provide for Special Courts for the trial of such
offences and for the relief and rehabilitation of the victims of such offences and for matters
connected therewith or incidental thereto.

BE it enacted by Parliament in the Fortieth Year of the Republic of India as Follows:

 This Act may be called the Scheduled Castes and the Scheduled extent and Tribes (Prevention
of Atrocities) Act, 1989.
 It extends to the whole of India except the State of Jammu & Kashmir.
 It shall come into force on such date as the Central Government may, by notification in the
Official Gazette, appoint.
DEFINITIONS
1. In this Act unless the context otherwise requires –
 "Atrocity" means an offence punishable under section 3
 "Code" means the Code of Criminal Procedure, 1973 (2 of 1974)
 "Scheduled Castes and Scheduled Tribes" shall have the mean-ings assigned to them
respectively under clause (24) and clause (25) of article 366 of the Constitution
 "Special Court" means a Court of Session specified as a Special Court in section 14
 "Special Public Prosecutor" means a Public Prosecutor specified as a Special Public Prosecutor
or an advocate referred to in section 15

8
 SCHEDULE CASTE AND SCHEDULE TRIBES COMMISSION IMPACT ANALYSIS

 words and expressions unsed but not defined in this Act and de-fined in the Code or the Indian
Penal Code (45 of 1860) shall have the meanings assigned to them respectively in the Code, or
as the case may be, in the Indian Penal Code.
2. Any reference in this Act to any enactment or any provision thereof shall in relation to an area
in which such enactment or such provision is not in force, be construed as a reference to the
corresponding law, if any, in force in that area.
RULES AND ACTS:
1. The SC/ST (Prevention of Atrocities) Rules, 1995 (182KB)
2. The Scheduled Castes and the Scheduled Tribes (Prevention of Atrocities Act, 1989) (51.3KB)
3. The Scheduled Castes and the Scheduled Tribes (Prevention of Atrocities) Amendment
Ordinance, 2014 (724KB)

AIMS AND OBJECTIVES

Researcher wants to know –

1. The socio-economic condition of the S.C and S.T Community of INDIA.

2. The problems faced by S.C and S.T Community people in developing them.
3. All things know about S.C/S.T act.
4. That why some S.C and S.T family keeps on developing.
5. Steps taken by the government to improve the situation of S.C/ S.T .
6. Give fruitful suggestion to development of S.C community.

RESEARCH METHODOLOGY

1. Whether Doctrinal or Non-Doctrinal?

My research is a blend of doctrinal and non-doctrinal research. Doctrinal in the sense that i
have collected theoretical material from different sources such as text books and Internet
resources.

2. Whether Primary or Secondary?

Now coming on to whether my research is primary or secondary. My research is a totally based

on secondary material as it is totally based on Text books, articles and Internet research
(secondary source).

3. Analytical or Descriptive?
9
 SCHEDULE CASTE AND SCHEDULE TRIBES COMMISSION IMPACT ANALYSIS

I have tried to be analytical in writing this project but nevertheless I have included statistics
and important quotes from different sources, as and when considered suitable.

HYPOTHESIS
Researcher thinks that –

1. S.C and S.T people are unaware about government schemes.

2. Schedule caste and Schedule tribe’s community is not improving because of corruption
in implementation.
3. Political rights are not being exercised by Schedule caste and Schedule tribes.
4. Social discrimination among Schedule caste and Schedule tribe’s adversely affects their
growth.
5. Measures to improve the socio-economic condition of the S.C and S.T Community of
INDIA.

RESEARCH QUESTION

A. What is the difference between scheduled caste and scheduled tribe?

B. Why scheduled tribes are called scheduled?
C. What is the punishment for SC ST Atrocities Act?
D. What do you mean by scheduled caste?
E. What is the punishment for SC ST Atrocities Act?
F. What is SC ST Act Amendment 2018?
G. What is SC ST Act changes?
H. Which legislation for the first time used the term scheduled castes?

SOURCES OF DATA

1. Primary sources:

Field work, Government Data

2. Secondary sources:

District Record, Newspaper, Journal, Books

10
 SCHEDULE CASTE AND SCHEDULE TRIBES COMMISSION IMPACT ANALYSIS

RESARCH TOOL

1. Observation guide
2. Interview schedule
3. Questionnaire
4. Camera

LIMITATION

The researcher has paucity of time. Researcher did not survey whole Bihar of
SC/ST act office due to paucity of time.

11
 SCHEDULE CASTE AND SCHEDULE TRIBES COMMISSION IMPACT ANALYSIS

2. SCHEDULED CAST AND SCHEDULED TRIBES

HISTORICAL BACKGROUND STUDY

Dalits aren't one caste but historically were different groups that were not
members of the four castes or chaturvarna system. Even in modern times several
are rivals and sometimes communal tensions become very high on issues. A study
found more than 900 Dalit sub-castes throughout India, with internal divisions.
Politically, by emphasising the rights and well-being of any one caste community,
however, leaders risk severing attachment to an emerging Dalit consciousness
and fostering inter-caste rivalries between SCs. The DLM party leader says that
it's easier to organize Dalits on the basis of their caste rather than unite them to
fight caste prejudice as a whole.4
In modern history, Balmikis have described Jatavs as oppressors of the poorer.
Balmikis and Pasis in the 1990s refused to support the BSP, claiming it was a
'Chamar Party'. Many Dalit Sikhs that are converts to Sikhism claim a superior
status over the Raigar, Joatia Chamar and Ravidasi and do not intermarry with
them. They are divided into gotras which regulate their marriage alliances. In
Andhra Pradesh, Mala and Madiga are two Dalit caste communities who were
constantly in conflict with each other due to the historical rivalry between them.
Although the Khateek (butchers) are generally viewed as a higher caste than
Bhangis, the Bhangis will not offer cleaning services to Khateeks due to belief
that Khateeks are unclean from their butchering/slaughtering profession.5 They
also consider the Balai, Dhobi, Dholi, and Mogya as unclean and do not associate
with them.
The term Chandala is used in the Manu Smriti (lit. "The recollection of Manu"
or, with more latitude, "The laws according to Manu") in the Mahabharata. In
later time it was synonymous with "Domba", originally representing a specific
ethnic or tribal group but which became a general pejorative. In the early Vedic
literature several of the names of castes that are referred to in the Smritis as
Antyajas occur. The have Carmanna (a tanner of hides) in the Rig Veda
(VIII.8,38), the Chandala and Paulkasa occur in Vajasaneyi Samhita. Vepa or
Vapta (barber) in the Rig Veda. Vidalakara or Bidalakar are present in the
Vajasaneyi Samhita. Vasahpalpuli (washer woman) corresponding to the Rajakas
of the Smritis in Vajasaneyi Samhita. Fa Xian, a Chinese Buddhist pilgrim who
recorded his visit to India in the early 4th century, noted that Chandalas were
segregated from the mainstream society as untouchables. Traditionally, Dalits

4
P. 10 Untouchable Citizens: Dalit Movements and Democratization in Tamil Nadu By Hugo Gorringe.
5
P. 25 The Bhangi : a sweeper caste, its socio-economic portraits : with special reference to Jodhpur City By
Shyamlal.
12
 SCHEDULE CASTE AND SCHEDULE TRIBES COMMISSION IMPACT ANALYSIS

were considered to be beyond the pale of Varna or caste system. They were
originally considered as Panchama or the fifth group beyond the fourfold division
of Indian people. They were not allowed to let their shadows fall upon a non-
Dalit caste member and they were required to sweep the ground where they
walked to remove the 'contamination' of their footfalls. Dalits were forbidden to
worship in temples or draw water from the same wells as caste Hindus, and they
usually lived in segregated neighbourhoods outside the main village. In the Indian
countryside, the Dalit villages are usually a separate enclave a kilometre or so
outside the main village where the other Hindu castes reside.6
Some upper-caste Hindus did warm to Dalits. Some of such Hindu priests were
demoted to low-caste ranks, an example of the latter was Dnyaneshwar, who was
excommunicated into Dalit status in the 13th century but continued to compose
the Dnyaneshwari, a commentary on the Bhagavad Gita. Eknath, another
excommunicated Brahmin, fought for the rights of untouchables during the
Bhakti period. Historical examples of Dalit priests include Chokhamela in the
14th century, who was India's first recorded Dalit poet and Raidas, born into a
family of cobblers. The 15th-century saint Sri Ramananda Raya also accepted all
castes, including untouchables, into his fold. Most of these saints subscribed to
the Bhakti movements in Hinduism during the medieval period that rejected
casteism. The story of Nandanar, is popular wherein a low-caste Hindu devotee,
who was rejected by the priests but accepted by God. Due to isolation from the
rest of the Hindu society, many Dalits continue to debate whether they are 'Hindu'
or 'non-Hindu'. Traditionally, Hindu Dalits have been barred from many activities
that were seen as central to Vedic religion and Hindu practices of orthodox sects.
Among Hindus each community has followed its own variation of Hinduism, and
the wide variety of practices and beliefs observed in Hinduism makes any clear
assessment difficult.
The declaration by princely states of Kerala between 1936 and 1947 that temples
were open to all Hindus went a long way towards ending the system of
untouchability in Kerala. According to Kerala tradition the Dalits were forced to
maintain a distance of 96 feet from Namboothiris, 64 feet from Nairs and 48 feet
from other upper castes (like Maarans and Arya Vysyas) as they were thought to
pollute them.7 A Nair was expected to instantly cut down one, who presumed to
defile him by touching his person; and a similar fate awaited a slave who did not
turn out of the road as a Nair passed. Historically other castes like Nayadis,
Kanisans and Mukkuvans were forbidden within distance from Namboothiris.
6
"Cultural Diversity, Religious Syncretism and People of India: An Anthropological Interpretation" (PDF).
Retrieved 2014-04-08.
7
http://sih.sagepub.com/cgi/reprint/9/2/187.pdf?ck=nck.

13
 SCHEDULE CASTE AND SCHEDULE TRIBES COMMISSION IMPACT ANALYSIS

Today there is no such practice like untouchability; its observance is a criminal

offence.8 However, educational opportunities to Dalits in Kerala remain limited.
Within the Dalit community, there are many divisions into sub-castes. Dalits are
divided into leather workers, street sweepers, cobblers, agricultural workers, and
manual "scavengers". The latter group, considered the lowest of the low and
officially estimated at one million, traditionally are responsible for digging
village graves, disposing of dead animals, and cleaning human excreta.
Approximately three-quarters of the Dalit workforce are in the agricultural sector
of the economy. A majority of the country’s forty million people who are bonded
laborers are Dalits. These jobs rarely provide enough income for Dalits to feed
their families or to send their children to school. As a result, many Dalits are
impoverished, uneducated, and illiterate.
Dalits have been oppressed, culturally subjugated, and politically marginalized.
The principals of untouchability and “purity and pollution” dictate what Dalits
are and are not allowed to do; where they are and are not allowed to live, go, or
sit; who they can and cannot give water to, eat with, or marry; extending into the
minutia of all aspects of daily life.
Moreover, discrimination for Dalits does not end if they convert from Hinduism
to another religion. In India, Islam, Sikhism, and Christianity (among other
religions) maintain some form of caste despite the fact that this contradicts their
religious precepts. As a result, dominant castes maintain leadership positions
while Dalit members of these religions are often marginalized and flagrantly
discriminated against. For example, Dalit Christains are provided seperate burial
areas from non-Dalit Christains.

Untouchability is a status of certain social groups confined to menial and despised

jobs. It is associated with the Hindu caste system, known as Dalits. The sacred
books of the Hindus contain no uniform or consistent account of the origin of
castes, but offer mystical, mythical, and rationalistic explanations of it, or fanciful
conjecture concerning it. Dalit, meaning "oppressed" in Sanskrit, is the self-
chosen political name of castes in India which are considered and treated as
"untouchable". Though the name Dalit has been in existence since the nineteenth
century, the economist and reformer B. R. Ambedkar (1891–1956) popularised
the term.

8
"Hindu Customs and Rituals". Nairs.in. 2012-04-10. Retrieved 2014/04/08.

14
 SCHEDULE CASTE AND SCHEDULE TRIBES COMMISSION IMPACT ANALYSIS

The word "dalit" is a vernacular form of the Sanskrit past participle adjective
दलि त (dalita). In Classical Sanskrit, this means 'divided, split, broken,
scattered', derived from the meaning of the verbal root िद भे दे : 'to divide'. This
word was repurposed in nineteenth-century Sanskrit to mean '(a person) not
belonging to one of the four Brahminic castes'. It was perhaps first used in
this sense by Jyotirao Phule, in the context of the oppression faced by the
erstwhile "untouchable" castes of the twice-born Hindus. According to Victor
Premasagar, the term expresses the Dalits' "weakness, poverty and humiliation
at the hands of the upper castes in the Indian society." The term Dalit has
become a political identity, similar to the way African Americans in the United
States moved away from the use of the term "Negro", to the use of "Black" or
"African-American." Dalits today use the term "Dalit" as they believe the
term is more than being broken and is in fact an identity born of struggle and
assertion.
In several incidents if dalits found burning holika for Holika Dahan ceremony,
they are tonsured and paraded naked in the villages.9Also in some parts of India,
Dalit grooms riding horses for wedding ceremonies are often beaten up and
ostracised by upper caste people.10 In August 2015, upper caste people burned
houses of Dalits alongside vehicles belonging to Dalit families and slaughtered
their livestock because dalits dared to carry temple car procession at the village
in Tamil Nadu. In August 2015, Jat Khap Panchayat ordered the rape of two Dalit
sisters because their brother eloped with a married Jat girl of the same village.11

9
http://timesofindia.indiatimes.com/city/varanasi/Dalit-tonsured-paraded-in-Sonbhadra-7-including-gram-
pradhan-held/articleshow/46461562.cms 15/4/17 12:30pm
10
http://www.thehindu.com/news/national/other-states/dalit-wedding-fetes-face-feudal-rage-in-
rajasthan/article6207590.ece 15/04/17 12:31 pm
11
http://www.hindustantimes.com/india/jat-leaders-in-up-village-deny-ordering-rape-of-dalit-sisters/story-
YT9lHlfxXanfOJ1xQR1K4I.html 15/04/17 12:35
15
 SCHEDULE CASTE AND SCHEDULE TRIBES COMMISSION IMPACT ANALYSIS

The Gautama Dharma sutra for the first time tries to explain the origin of
Chandals. It says that the Chandals is the offsprings of a male shudra and a
Brahmin woman and is the most reprehensible among those born in the indirect
order of pratiloma.12 Gautama calls pratiloma castes dharmbina or without
religion.13 The Apastamba dharma sustra says that after touching a chandal, one
shoud plunge in to water, on talking to him, one should converse with Brahmin,
and on seeing him one should look at the luminaries of the sky such as the sun,
the moon, the stars. The sutras were composed around sixth century BC.

12
(Pandey, 1966:IV.15.23)
13
Ibid.:IV.20

16
 SCHEDULE CASTE AND SCHEDULE TRIBES COMMISSION IMPACT ANALYSIS

3. LAW AND POLICY INITIATIVES

The important Constitutional safeguards for SCs & STs are mentioned below:14
(a) Directive Principles of State Policy
Article 46 is a comprehensive article comprising both the developmental and
regulatory aspects. It reads as follows:
"The State shall promote with special care the educational and economic interests
of the weaker sections, of the people, and in particular, of the Scheduled Castes
and the Scheduled Tribes, and shall protect them from social injustice and all
forms of exploitation".
Social Safeguards
Article 17 "Untouchability" is abolished and its practice in any form is forbidden.
The enforcement of any disability arising out of "Untouchability" shall be an
offence punishable in accordance with law. To give effect to this Article,
Parliament made an enactment viz., Untouchability (Offences) Act, 1955. To
make the provisions of this Act more stringent, the Act was amended in 1976 and
was also renamed as the Protection of Civil Rights Act, 1955. As provided under
the Act, Government of India also notified the Rules, viz., the PCR Rules, 1977,
to carry out the provisions of this Act. As cases of atrocities on SCs/STs were not
covered under the provisions of PCR Act, 1955, Parliament passed another
important Act in 1989 for taking measures to prevent the atrocities. This act
known as the Scheduled Castes and the Scheduled Tribes (Prevention of
Atrocities) Act, 1989, became effective from 30.1.1990. For carrying out the
provisions of this Act the Govt. of India have notified the SCs and the STs
(Prevention of Atrocities) Rules, 1995 on 31.3.1995.
Article 23. Prohibits traffic in human beings and beggar and other similar forms
of forced labor and provides that any contravention of this provision shall be an
offence punishable in accordance with law. It does not specifically mention SCs
& STs but since the majority of bonded labors belong to SCs/STs this Article has
a special significance for SCs and STs. In pursuance of this article, Parliament
has enacted the Bonded Labor System (Abolition) Act, 1976. For effective
implementation of this Act, the Ministry of Labor is running a Centrally
Sponsored Scheme for identification, liberation and rehabilitation of bonded
labor.

14
Retrieved from http://dalitmarch.org/constitutional-provisions.html, on 2014/04/09.

17
 SCHEDULE CASTE AND SCHEDULE TRIBES COMMISSION IMPACT ANALYSIS

Article 24 provides that no child below the age of 14 years shall be employed to
work in any factory or mine or engaged in any other hazardous employment.
There are Central and State laws to prevent child labor. This article too is
significant for SCs and STs as a substantial portion, if not the majority, of child
labor engaged in hazardous employment belong to SCs and STs.
Article 25(2) (b) provides that Hindu religious institutions of a public character
shall be thrown open to all classes and sections of Hindus. This provision is
relevant as some sects of Hindus used to claim that only members of the
concerned sects had a right to enter their temples. This was only a subterfuge to
prevent entry of SC persons in such temples. For the purpose of this provision the
term Hindu includes Sikh, Jaina and Buddhist.15
Educational and Cultural Safeguards
Article 15(4) empowers the State to make any special provision for the
advancement of any socially and educationally backward classes of citizens or
for SC and ST. This provision has enabled the State to reserve seats for SCs and
STs in educational institutions including technical, engineering and medical
colleges and in Scientific & Specialized Courses. In this as well as in Article 16(4)
the term 'backward classes' is used as a generic term and comprises various
categories of backward classes, viz., Scheduled Castes, Scheduled Tribes, Other
Backward Classes, Denotified Communities (Vimukta Jatiyan) and
Nomadic/Seminomadic communities.
Article 330 provides for reservation of seats for SCs/STs in the Lok Sabha.
Article 332 provides for reservation of seats for SCs/STs in the State Vidhan
Sabhas (Legislative Assemblies).
Article 334 originally laid down that the provision relating to the reservation of
seats for SCs/STs in the Lok Sabha and the State Vidhan Sabhas (and the
representation of the Anglo-Indian community in the Lok Sabha and the State
Vidhan Sabhas by nomination) would cease to have effect on the expiration of a
period of ten years from the commencement of the Constitution. This article has
since been amended four times, extending the said period by ten years on each
occasion. This provision was to expire in January 2000.
Service Safeguards

15
National Commission for Schedule Castes | India Environment Portal

18
 SCHEDULE CASTE AND SCHEDULE TRIBES COMMISSION IMPACT ANALYSIS

Article 16(4) empowers the State to make "any provision for the reservation in
appointments or posts in favor of any backward class of citizens which, in the
opinion of the State, is not adequately represented in the services under the State".
Article 16(4A) Nothing in this Article shall prevent the State from making any
provision for reservation in matters of promotion to any class or classes of posts
in the services under the State in favour of the Scheduled Castes and the
Scheduled Tribes which, in the opinion of the State, are not adequately
represented in the services under the State".16
Article 335 "The claims of the members of the Scheduled Castes and the
Scheduled Tribes shall be taken into consideration, consistently with the
maintenance of efficiency of administration, in the making of appointments to
services and posts in connection with the affairs of the Union or of a State".
Article 320(4) provides that nothing in clause (3) shall require a Public Service
Commission to be consulted as respects the manner in which any provision under
Article 16(4) & 16(4) A may be made or the manner in which effect may be given
to the provisions of Article 335.
The Prevention of Atrocities Act
[Scheduled Caste and Scheduled Tribe (Prevention of Atrocities) Act, 1989]
The Prevention of Atrocities Act (POA) is a tacit acknowledgement by the Indian
government that caste relations are defined by violence, both incidental and
systemic.17 In 1989, the Government of India passed the Prevention of Atrocities
Act (POA), which clarified specific crimes against Scheduled Castes and
Scheduled Tribes (the Dalits) as “atrocities,” and created strategies and
punishments to counter these acts. The purpose of The Act was to curb and punish
violence against Dalits. Firstly, it clarified what the atrocities were: both
particular incidents of harm and humiliation, such as the forced consumption of
noxious substances, and systemic violence still faced by many Dalits, especially
in rural areas. Such systemic violence includes forced labour, denial of access to
water and other public amenities, and sexual abuse of Dalit women. Secondly,
the Act created Special Courts to try cases registered under the POA. Thirdly, the
Act called on states with high levels of caste violence (said to be “atrocity-prone”)

16
^ Jump up to:a b "Home Minister P Chidambaram in Lok Sabha (Lower House of Indian
Parliament) on 30 August 2010". 164.100.47.132.

17
"The Prevention of Atrocities Act: Unused Ammunition". Hrdc.net. 31 August 2003. Retrieved 2014/04/09.

19
 SCHEDULE CASTE AND SCHEDULE TRIBES COMMISSION IMPACT ANALYSIS

to appoint qualified officers to monitor and maintain law and order. The POA
gave legal redress to Dalits, but only two states have created separate Special
Courts in accordance with the law. In practice the Act has suffered from a near-
complete failure in implementation. Policemen have displayed a consistent
unwillingness to register offences under the act. This reluctance stems partially
from ignorance and also from peer protection. According to a 1999 study, nearly
a quarter of those government officials charged with enforcing the Act are
unaware of its existence.18

Prominent Personalities of SC/STs Community19

Guru Ravidas, North Indian Sant mystic of the bhakti movement

Khusro Khan, or Khusru or Khusraw Khan was a medieval Indian military leader,
and ruler of Delhi, as Sultan Nasir-ud-din, for a short period of time.He was a
Dalit (Parwari-Mahar) caste from Gujrat. He converted to Islam from Hinduism
at the time of his capture.[9] He was a untouchable in his own religion, but
became a first Hindu to sit on the throne of Delhi.
K. G. Balakrishnan, former Chief Justice of India, chairman of national human
rights commission

K. R. Narayanan, tenth (First dalit) President of India

Ch. Dalbir Singh, Former Minister, Govt. of India
Babu Jagjivan Ram, former Deputy Prime Minister of India
18
National Commission for Schedule Castes | India Environment Portal
19
"THE CONSTITUTION (EIGHTY-NINTH AMENDMENT) ACT, 2003".

20
 SCHEDULE CASTE AND SCHEDULE TRIBES COMMISSION IMPACT ANALYSIS

B. R. Ambedkar, jurist, political leader, writer, father of Indian Constitution

Sushilkumar Shinde, Current Cabinet Minister for Power
Prof. Nibaran Chandra Laskar, MP, Indian Parliament, was a dalit leader in
Bengal and Assam.
Mayavati, former Chief Minister of Uttar Pradesh.
Birsa Munda, Indian independence advocate, tribal leader and folk hero
Damodaram Sanjivayya (1921–1972) (First dalit Chief Minister of a state (Andhra
pradesh 9 June 1964 – 23 January 1966) in India and first dalit President of Indian
National Congress party)
Kanshi Ram, founder of Bahujan Samaj Party20

D.Raja, Member of Rajyasabha,National Secratory for Communist Party of India

Ajit Jogi, first chief minister of the state of Chhattisgarh, India
Shibu Soren, Ex Chief Minister of Jharkhand state in India
Meira Kumar, Indian politician and Member of Parliament, Speaker of Lok Sabha
S. Ashok Kumar, Judge Madras High Court and High Court of Andhra Pradesh
Ram Vilas Paswan, the president of the Lok Janshakti Party, political party
Bangaru Laxman, former President of Bharatiya Janata Party (BJP)
Lala Ram Ken, Member of Parliament (7th and 8th), India
Vinod Kambli, Indian cricketer
Johnny Lever (Janumala John Prakasa Rao) - Famous Bollywood comedian, born
in Vusullapalli near Kanigiri, Prakasm dt, AP.
Lankapalli Bullayya(1918–1992), former VC Andhra University(1968–74); first
dalit to become the Vice-Chancellor of a university in India
Late Ustad Bismillah Khan-shenai maestro, bharatna awardee
Late Divya Bharati-famous bollywood actress
P L Punia-chairman of national commission for sc/st
Jagjivan Ram (1908–1986), First Labour Minister of Independent India, former
Deputy Prime Minister of India

20
"The Prevention of Atrocities Act: Unused Ammunition". Hrdc.net. 31 August 2003. Retrieved 2014/04/09

21
 SCHEDULE CASTE AND SCHEDULE TRIBES COMMISSION IMPACT ANALYSIS

4. PROBLEMS FACED BY SCHEDULED CAST AND

SCHEDULED TRIBES CONTAINS AND ANY
SUGGESTION

Traditionally Scheduled Castes or untouchables were suffering from several

disabilities or problems. These problems are discussed below.

1. Social Problem:

These problems pertained to the concept of purity and pollution. The

untouchables were given a very low position in the society.

The high-caste Hindus maintained a social distance from them. They were denied
many basic amenities of life which were accorded to the high-caste Hindus. They
were dependent on the tradition of Hindus for items of food and drink.
2. Religious Problems:

These pertained to the denial of the right of entering temples which were
exclusively served by the high-caste Brahmins. The untouchables were neither
allowed to enter the temples nor served by the Brahmins. They had no right to
worship the Gods and Goddesses in the temple.21

3. Economic Problems:

They suffered from many economic problems. They had to face many economic
hardships and they were not given proper reward for their service. Traditionally,
untouchables were deprived of landed property of their own. They were not
allowed to carry on any business. They were not permitted to engage themselves
in the professions which were being carried out by the people of other castes.

The untouchables were not free to choose any occupation according to their own
ability they had to clean the streets, remove dead cattle and to undertake heavy
agricultural work. Mostly they were landless labourers. They worked in the fields
of high- caste Hindus as labourers.

4. Public Disabilities:

21
Retrieved from http://www.nhrc.nic.in/Publications/reportKBSaxena.pdf, on 20014/04/09.

22
 SCHEDULE CASTE AND SCHEDULE TRIBES COMMISSION IMPACT ANALYSIS

Harijans had to face many public indignities because they were denied the right
to use the services of public utilities like wells, public transport as well as
educational institutions.

5. Educational Problems:

Traditionally the untouchables were deprived of getting education. They were not
allowed to use public educational institutions. Even today most of the illiterates
are untouchables.

Describing the conditions of Harijans, K.M. Pannikar has remarked, their

position, when the system functioned in its pristine glory, was in many ways
worse than that of slavery. The slave at least was a chattel of the master and
therefore, he stood in an individual relation to his owner. Considerations of
economic self -interest and even human feeling modified the barbarism of
personal slavery.

But these mitigating factors did not apply to the system of untouchability, which
was mostly perceived as a system of communal slave holding. Instead of an
individual owning slave, each village held the untouchable families attached to it
in a kind of slavery. No individual of the higher castes was supposed to have any
personal relations with an untouchable.22

Religion Scheduled Caste Scheduled Tribe Total

Buddhism 90% 7.40% 97%

Christianity 9% 33% 42%

Sikhism 31% 0.9% 32%

Hinduism 22% 9% 31%

Zoroastrianism – 16% 16%(+?)

22
http://www.yourarticlelibrary.com/society/problems-of-scheduled-castes-in-india-short-essay/4083/
16/04/17 05:12 PM

23
 SCHEDULE CASTE AND SCHEDULE TRIBES COMMISSION IMPACT ANALYSIS

Jainism – 2.6% 2.6%(+?)

Dalit in India Facts and Figures23

Every 18 minutes:
A crime is committed against a Dalit
Every day:
• 3 Dalit women are raped
• 2 Dalits are murdered & 2 Dalits Houses are burnt in India
• 11 Dalits are beaten
Every week:
• 13 Dalits are murdered
• 5 Dalits home or possessions are burnt
• 6 Dalits are kidnapped or abducted
Social and Economic condition of Dalits:
• 37 percent of Dalits living below poverty in India
• More than half (54%) of their children are undernourished in India
• 83 per 1000 live birth children born in Dalit community are probability of
dying before the first birthday24
• 45 percent of Dalits do not know read and write in India
• Dalits women burden double discrimination (gender and caste) in India
• Only 27 percent of Dalits women give institutional deliveries in India
• About one third of Dalit households do not have basic facilities
• Public health workers refused to visit Dalit homes in 33% of villages
• Dalits were prevented from entering police station in 27.6% of villages
• Dalit children had to sit separately while eating in 37.8% of Govt. schools
• Dalits didn’t get mail delivered to their homes in 23.5% of villages

23
Retrieved from http://darkindia.wordpress.com/dalit-in-india-facts-and-figures/, on 2014/04/09.
24
"National Commission for Scheduled Castes"

24
 SCHEDULE CASTE AND SCHEDULE TRIBES COMMISSION IMPACT ANALYSIS

• Dalits were denied access to water sources in 48.4% of villages because of

segregation & untouchabilty practices
• Half of India’s Dalit children are undernourished, 21% are severely
underweight & 12% DIE before their 5th birthday
• Literacy rates for Dalit women are as low as 37.8% In Rural India
Status of Prevention of Atrocities Act:
• The conviction rate under SC/ST Prevention of Atrocities Act is 15.71%
and pendency is as high as 85.37%. This when the Act has strict provisions aimed
as a deterrent. By contrast, conviction rate under IPC is over 40%
On actual crime committed against Dalits25
“Even the reports prepared by the Ministry of Social Justice and Empowerment
and placed before Parliament contain merely factual information received from
States about registration and disposal of cases; various administrative
arrangements made for the function of the Act and funds spent, without any
meaningful analysis of the performance of the States which could form the basis
for making corrective interventions.” “Under-reporting of Atrocities Act cases is
a very common phenomenon and therefore the decline in the number of registered
cases does not provide a true picture of the incidence of atrocities.”
“A large number of cases which deserve to be registered under Protection of Civil
Rights Act or the SCs & STs (Prevention of Atrocities) Act are not actually
registered under these Acts, either due to ignorance of law or under pressure from
the interested parties. Investigations in even those limited number of cases is often
earned out in a slipshod manner and with considerable delay.”26
(Source: National Human Rights Commission Report on the Prevention and
Atrocities against Scheduled Castes.)

25
http://ncsk.nic.in/sites/default/files/PoA%20Act%20as%20amended-Nov2017.pdf
26
Retrieved from http://www.nhrc.nic.in/Publications/reportKBSaxena.pdf, on 20014/04/09.

25
 SCHEDULE CASTE AND SCHEDULE TRIBES COMMISSION IMPACT ANALYSIS

5. SCHEDULED CAST AND SCHEDULED TRIBES

COMMISSION ORGANIZATION AND FUNCTIONING
Recently, Parliament has brought into existence the Constitution (Sixty-Fifth
Amendment) Act, 1990, with a view to constitute the office of the Commission
for the Scheduled Castes and Scheduled Tribes to be known as National
Commission for Scheduled Castes and Scheduled Tribes. It consists of a
chairperson, Vice-chairperson and five other members to be appointed by the
President of India. The Commission has been empowered to regulate its
procedure. The duties imposed on the Commission are:27
(a) To investigate and monitor all matters relating to safeguards provided for the
Scheduled Castes and Scheduled Tribes under this Constitution or under any
other law for the time being in force or under any order of the government and to
evaluate the working of such safeguards;
(b) To inquire into specific complaints with regard to the deprivation of rights and
safeguards of the Scheduled Castes and Scheduled Tribes;
(c) To participate and advice on the planning process of socioeconomic
development of the Scheduled Castes and Scheduled Tribes and to evaluate the
progress of their development under the Union and any State;
(d) To present to the President annually and at such other times as the
Commission may deem fit, Reports upon the working of these safeguards;
(e) To make in such Reports, recommendations as to the measures that should be
taken by the union or any State for the effective implementation of those
safeguards and other measures for the protection, welfare and socio-economic
development of the Scheduled Castes and Scheduled Tribes;
(f) To discharge such other functions in relation to the protection, welfare and
development and advancement of the Scheduled Castes and Scheduled Tribes as
the President may, subject to the provisions of any law made by Parliament, by
rule specify. 28
The Constitution (Sixty-Fifth Amendment) Act, 1990 through Article 338 (6)
imposes duty upon the President of India to cause all the Reports of the National
Commission for Scheduled Castes and Scheduled Tribes to be laid before each
House of the Parliament along with a Memorandum explaining the action taken
or proposed to be taken on the recommendations relating to the Union and the
reasons for the non-acceptance, if any, of any such recommendations. If such
27
http://shodhganga.inflibnet.ac.in/bitstream/10603/49841/13/12_chapter%207.pdf
28
National Commission for Schedule Castes | India Environment Portal

26
 SCHEDULE CASTE AND SCHEDULE TRIBES COMMISSION IMPACT ANALYSIS

Report or any part of such Report relates to any matter with which any State
Government is concerned, a copy of such Report shall be forwarded to the
Governor to be laid before the Legislature of that State.
The Commission has been vested with the powers to investigate any matter
referred to in sub-clause
(a) or inquire into any complaint referred to in sub- clause
(b) of clause (5) of Article 338 of the Constitution. The Commission has also been
empowered to exercise all the powers of a civil court while trying a suit and in
particular in respect of the matters,29
namely;-
(a) Summoning and enforcing the attendance of any person from any part of India
and examining him on oath;
(b) Requiring the recovery and production of any document;
(c) Receiving evidence on affidavits;
(d) Requisitioning any public record or copy thereof from any court or office;
(e) Issuing Commissions for the examination of witnesses and documents and;
(f)Any other matter which the President may , by rule determine; Under Article
338(9) a duty has also been imposed upon Union and every State Government to
consult the Commission on all major policy matters affecting Scheduled Castes
and Scheduled Tribes.
The first Commission under the Constitution (65th Amendment) Act was
constituted on 12.3.92 replacing the Commissioner for Scheduled Castes and
Scheduled Tribes and the Commission set up under the Ministry of Warfare's
resolution of 1987.The first Commission consisted of Shri RamDhan as the
Chairmen, Shri Bandi Araon as the Vice-Chairman and Shri B. Samaiah ,Dr.
Sarojini Mahishi, Chaudhary Hari Singh, Shri N. Brahma and Shri Jina Bhai
Darjee as Members.30
The present Commission, third in the series was constituted in December 1998,
vide Ministry of Social Justice & Empowerment's notification no. 5035 (E) dated
27th January 1998 consisting of Shri Dileep singh Bhuria as the Chairman, Shri

29
II. Provisions relating to SCs (Page 6) – Constitutional Provisions: Ministry of Social Justice and
Empowerment, Government of India
30
"THE CONSTITUTION (EIGHTY-NINTH AMENDMENT) ACT, 2003". by Government of India.
indiacode.nic.in. Retrieved 28 July 2013.

27
 SCHEDULE CASTE AND SCHEDULE TRIBES COMMISSION IMPACT ANALYSIS

Kameshwar Paswan as the Vice-Chairman and Shri Harinder Singh Khali, Ven
Lama Labzangh, Shri Chartray Majhi and Smt.Veena Nayyar as Members.

28
 SCHEDULE CASTE AND SCHEDULE TRIBES COMMISSION IMPACT ANALYSIS

6. FIELD WORK AND DATA ANALYSIS

For the project, the researcher has done doctrinal and non-doctrinal studies. As
this project is related to the schedule caste and schedule tribes and they’re its
impact analysis in contemporary scenario, few interviews of politicians,
privileged persons and general people have been taken in order to find the fair
situation of empowerment and how it impacted the society.
A total of 12 interviews have been taken, out of this 6 are of the politicians and
some privileged class people like professors and doctors and 6 of general people
of schedule caste and schedule tribes section.
*The interview schedule is attached overleaf.
From the field work (interview schedule), the researcher analyzed the data as:
 More or less, all the people whose interview was taken agreed that schedule
caste and schedule tribes are still lagging behind in all round development.
The empowerment which they needed since independence, they never got.
 The overall condition of the schedule caste and schedule tribes is still not
good and they as backward as the citizens of a third world.
 The empowerment of which we are talking, is limited only to some
particular persons or groups in the society.
 If we talk about the reality of empowerment, schedule caste and schedule
tribes are more politically empowered than socially or economically, due
to their larger share in the vote bank of electoral politics. Politically, they
are also willing to play larger role than ever. This enthusiasm is not visible
in social or economic change of theirs. They feel helpless.
 Only few groups are economically empowered. And that empowerment is
least visible in Bihar.
 schedule caste and schedule tribes are very much socially sensitive. They
are now willing to fight wholeheartedly for their equal rights with forward
and powerful OBCs.

29
SCHEDULE CASTE AND SCHEDULE TRIBES COMMISSION IMPACT ANALYSIS

 But still, a lot of personal and public initiatives are needed for their
wholesome empowerment. All the interviewees stressed on various steps
for further empowerment of the schedule caste and schedule tribes.

30
SCHEDULE CASTE AND SCHEDULE TRIBES COMMISSION IMPACT ANALYSIS

Postal Address
Nationl Commission For Scheduled Castes,

5th Floor, Lok Nayak Bhawan, Khan Market,

New Delhi-110003

Secretariat of the Commission

Sl.No. Name Designation Phone No.
1 Prof.(Dr.) Ram Shankar Chairman 24620435,24606802
Katheria
2 Shri Sandeep Jain Addl. PS to Chairman 24620435,24606803
3 Vacant Addl. PS to Chairman 24620435,24606825
4 Shri L. Murugan Vice Chairman 24654105,24606828
5 Shikha Gautam PA to Vice-Chairman 24654105,24606829
6 Shri Keshapagula Ramulu Member 24624801,24606826
7 Shri B. K. Bhola PS 24624801,24606827
8 Dr. Yogendra Paswan Member 24623266,24606833
9 Shri Vijay Kumar PS 24623266,24606832
10 Dr.(Ms.) Swaraj Vidwaan Member 24626061,24606836
11 Shri Mohan Lal PS 24626061,24606837
12 Shri Pritam Singh Secretary 24620308,24606804
13 Smt. Kiran Jolly PPS to Secretary 24620308,24606844
14 Smt. Smita Chaudhri Joint Secretary 24635722,24606805
15 Shri J. N. Meena PA to Joint Secretary 24635722,24606848
16 Shri C. S. Verma Director (SSW Division) 24624185
17 Shri Kaushal Kumar Director 24606818
18 Shri Ajit Kumar Sahu Deputy Secretary 24635424
19 Shri Santosh Kumar Dubey Under Secretary (ADMN) 24606845
20 Shri Biswajit Saha Under Secretary (ESDW) 24606851
21 Shri Mange Ram AD (OL) (Hindi Section) 24625993
& CPIO
22 Vacant ALIO (Library) & CPIO 24622163

31
 SCHEDULE CASTE AND SCHEDULE TRIBES COMMISSION IMPACT ANALYSIS

Postal Address
Nationl Commission For Scheduled Castes,

5th Floor, Lok Nayak Bhawan, Khan Market,

New Delhi-110003

Secretariat of the Commission

Sl.No. Name Designation Phone No.
23 Shri P.G. Bhat SO (APCR) 24606812
24 Shri Austin Jose T. SO (Admn.) / (General 24606842
Admn.)
25 Shri A. P. Gautam RO(APCR) 24606812
26 Vacant RO (SSW-I) 24606821
27 Shri P. S. Mehta RO (ESDW) 24606813
28 Shri D.K. Gupta Section Officer (SSW-II) 24606820
29 Sh. Jashi Minz Assistant (Cash Section) 24606846
30 Sh. Narendar Negi/Sh. Abrar Coordination Cell/IT Cell 24606839
Ahmed
31 I.F.C 24615014,24606824
32 Toll Free 1800118888
33 Reception, Gate No. 2 24697018

Fax Line
S.No. Office of Fax Numbers
1 Chairman 24632298
2 Vice Chairman 24690334
3 Secretary (Fax) 24694743
4 Joint Secretary (Fax) 24624731

Toll Free No.1800118888 (for Headquarters atNew Delhi)

Online Complaint ( ncsccomplaints@gmail.com )

32
 SCHEDULE CASTE AND SCHEDULE TRIBES COMMISSION IMPACT ANALYSIS

PATNA SCHEDULE CASTE AND SCHEDULE TRIBES COMMISSION

OFFICE:-
Patna (Bihar & dirncsc-
Karpuri Thakur Jharkhand) Shri Sanjay Kumar bih@nic.in
Sadan,Kendriya karamchari Singh, Director
Prishar, 5thfloor, F wing,
Ashiana-Digha Road, Patna- Tel:0612-2540285
800001 ,0612-2540285

33
 SCHEDULE CASTE AND SCHEDULE TRIBES COMMISSION IMPACT ANALYSIS

7. CONCLUSION AND SUGGESTION

At last, the researcher would like to conclude that the present situation of Dalits
in India is complex and confusing. There are no obvious, agreed upon solutions
to the problems which the Dalits face; the way forward in the Dalit struggle is by
no means clear. According to the 1991 Census there were about 138,200,000
Dalits in India and they constituted about 16.5% of the entire population of India.
The 2010 Census has now been completed. The total population as risen to over
one billion, but we do not know yet what the Dalit total is; however, if past trends
continue, we may safely assume not only that the Dalit population will also have
increased but also that the Dalit proportion of the total population has risen as
well. India has lower level of intergroup inequality than many other nations;
however, given India's general poverty and lower gross per capita income, the
average quality of life for Dalits and non-Dalits is lower than other countries.The
overall assessment of the Dalits reveals that they are still not treated as equals.
By going through all legal and constitutional provisions, they seem adequate. But
the need is to develop real respect for the Dalits in the society. No doubt, the time
has gone for suppression of their voices in most parts of the country. They are
very much active in realization of their rights in the society. And politically, no
one can deny their strong presence. Several Dalit leaders who are holding the
higher posts of the country or have holded such posts are evident enough to show
how much Dalits are politically empowered. At the same time, they are also
helpless by blindly supporting their leaders. As far as economic empowerment is
concerned, Dalits are not very much economically well off, especially in the state
of Bihar, leaving few exceptions. We know the term “Dalit Crorepatis” but such
persons are limited to the regions of Maharashtra, Gujarat, Punjab, etc. So still a
lot can be done for the real empowerment of the Dalit section of our society.
Without their welfare, we shall never achieve the goals and objectives of a ‘Best
India’.
Instead of many acts and laws, caste discrimination is prevailing in our society.
It has not completely eradicated but some extent laws and Acts make better
society that of after independence. There is need of enforcing the laws strictly to
make a society which is far above than caste discrimination. Most important thing
is that we have to also accept the truth all are human being, all functioning of
body are same, color of blood is also same. Then I arose a question on what basis
we discriminate? when a person of upper class is in a dire need of blood and he
is unable to get same group of blood from blood bank or from his any relative
and if his blood group is matched with a lower caste person he will take or not.
34
 SCHEDULE CASTE AND SCHEDULE TRIBES COMMISSION IMPACT ANALYSIS

He will certainly take. We are the people who create differences on the basis of
skin because it does not go to the blood.
Schedule cast consist 16% of the total population. For being a developing nation,
we can’t neglect them because without them it is next to impossible to become a
developed nation. So for them make better laws not only making or drafting the
laws but enforcing that law strictly.
They are uneducated they can’t read and write they don’t know about all schemes
and subsidies provided by government to them then how can they take benefit of
these. Govt. should employee officials person or staff to make them understand
about schemes and subsidy in their regional language. Most important thing is to
rein on corruption because on regional and lower post govt official always ask
for money, sweets and gift in any form.
For creating a caste discrimination free society we have to do certain things: -
1. we all have to left biological excellent which we get from our ancestor 9
2. Inter cast and inter religion marriage should be cheer and facilitate. At
some extent it should made mandatory.
3. We have to do one thing is that neither we will ask caste nor tell caste.

There should be a quality education by providing Aganwadi in each and every

habitation of SCs/STs, residential schools at every block level and centre of
excellence in every District Headquarter. The expenses should be met out of
Scheduled Castes Sub Plan.
• Free and compulsory education in Hindi, English and Mother Tongue upto Class
XII.
• Twenty-five per cent of budgetary allocation of education Primary, Secondary
and Higher education shall be reserved for the educational advancement of
Scheduled Castes students
• Cent per cent Grant-in-aid shall be extended to the NGOs of scheduled castes
for the educational advancement of Scheduled Castes students including
school/college buildings
• More hostel buildings with better infrastructure should be built in talukas.
• It is recommended to put more emphasis on the education of SCs especially on
female education.
The District Magistrate should be declared as the Nodal Officer / Reviewing
Officer and State Level awareness programmes are to be arranged.

35
 SCHEDULE CASTE AND SCHEDULE TRIBES COMMISSION IMPACT ANALYSIS

In Kaimur district, today the schedule caste situation in kaimur is not very good ,
but we can see that it is good from before. Today the government is assisted so
that schedule caste be improved.
Exampal: NREGA, STUDENT CREDIT CARD, BIHAR MAJADUR
CARD.

36
SCHEDULE CASTE AND SCHEDULE TRIBES COMMISSION IMPACT ANALYSIS

BIBLIOGRAPHY
1. The Statement of the object and reasons for SC/ST(PoA)ACT 1989.
2. ^ Jump up to:a b "Home Minister P Chidambaram in Lok Sabha (Lower House of
Indian Parliament) on 30 August 2010". 164.100.47.132.
3. ^ P.S. Krishnan, ‘Atrocities against Dalits: Retrospect and Prospect’, Combat Law,
Vol.8, Issue 5-6, 2009, p.12.
4. ^ Parliamentary Committee on the Welfare of SCs & STs, 4th Report 2004-05, New
Delhi, 2005, para 1.2
5. ^ Parliamentary Committee on the Welfare of SCs and STs, 4th Report 2004-05, New
Delhi, 2005, para 1.4
6. ^ National Commission for SCs, First Report 2004-05, New Delhi, 2006, pp.222-3.
7. ^ NHRC, Report on Prevention of Atrocities against SCs, New Delhi, 2004, pp.14-15.

1. http://ncsk.nic.in/sites/default/files/PoA%20Act%20as%20amended-Nov2017.pdf

37