Untouchability
(UPSC Essay Writing)
" The idea of untouchability is a monstrous
ignorance." ~ Swami Vivekananda
Untouchability, an insidious practice rooted in
social discrimination, has a long history that
spans not just India but various parts of the
world, manifesting itself in different forms. In
India, it is intertwined with the hierarchical caste
system, and historically, those relegated to the
status of “untouchables” were considered impure,
excluded from participating in social and religious
life. The practice has drawn significant attention
from various thinkers, activists, and leaders—both
Indian and international—who have sought to
critique, challenge, and reform it.
Neeraj K Sharma
Historical Roots of Untouchability in India:
The roots of untouchability in India are deeply
entrenched in the caste system, which is a social
stratification that dates back to ancient times.
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The Vedic texts, the Manusmriti, and other
scriptures delineated a social order in which
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society was divided into four primary varnas—
Brahmins, Kshatriyas, Vaishyas, and Shudras—
each having specific duties and privileges. Beyond
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these four were those categorized as “avarnas” or
outcasts, often referred to as “Chandalas” or
“untouchables.” They were relegated to performing
menial and unclean tasks, such as disposing of
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dead animals or cleaning latrines.
Acharya Chanakya’s views:
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An ancient Indian philosopher and strategist, also
known as Kautilya, provided one of the earliest
records on the social order and governance in his
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work Arthashastra. Though he primarily focused
on political science and economics, he offered
insights into the treatment of different castes and
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outcasts. While he did not directly address
untouchability as it is understood today, his
endorsement of a strict social hierarchy indirectly
perpetuated practices that could give rise to the
marginalization of lower castes.
His emphasis was more on social stability rather than
individual rights, which meant that those at the bottom
of the social ladder remained entrenched in positions of
subservience.
Mahatma Gandhi’s Views:
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Mahatma Gandhi, a prominent leader of India’s
independence movement, played a crucial role in raising
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awareness about the evils of untouchability. He referred
to the untouchables as “Harijans” or “children of God”
and campaigned for their social inclusion and
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upliftment. While Gandhi did not challenge the caste
its entirety, he strongly opposed
untouchability, viewing it as a grave moral and social
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injustice. He believed that this practice was a blot on
Hindu society and sought to eradicate it through moral
persuasion and religious reform. Gandhi emphasized
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that the eradication of untouchability was a prerequisite
for India’s social unity and independence. His work led
to the popularization of the term “Harijan” and inspired
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various initiatives for the upliftment of Dalits, including
the Harijan Sevak Sangh.
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Dr. B. R. Ambedkar’s views:
a jurist, social reformer, and principal architect of the
Indian Constitution, offered a more radical critique of
untouchability and the caste system. Himself a Dalit,
Ambedkar experienced untouchability firsthand and
argued that the caste system was intrinsically
discriminatory.
He criticized Gandhi’s approach of using religion
for social reform, emphasizing that the caste
system and untouchability were inseparable from
Hindu religious practices. Ambedkar believed that
social justice for Dalits required not mere reform
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but a complete overhaul of the caste system. His
conversion to Buddhism, along with thousands of
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his followers in 1956, was a rejection of Hinduism
and its sanction of untouchability. He argued for
equal rights and representation for Dalits and
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played a pivotal role in ensuring that the Indian
Constitution included specific provisions to protect
Dalits and outlaw untouchability.
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Martin Luther King Jr’s views:
The African-American civil rights leader Martin
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Luther King Jr. found parallels between the
struggles of African Americans in the United
States and the Dalits in India. He viewed
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untouchability as analogous to racial segregation
and discrimination in America, advocating for
social justice, equality, and human dignity for all
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marginalized groups. King drew inspiration from
Gandhi’s nonviolent methods and highlighted the
need for a global movement against all forms of
discrimination, whether based on race, caste, or
class.
Karl Marx’s Analysis:
Karl Marx, though primarily focused on class struggle
and economic exploitation, also provides a lens to
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understand untouchability. Marx viewed social
hierarchies, such as the caste system, as tools used
by the ruling classes to maintain control over the
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laboring classes. From a Marxian perspective,
untouchability can be seen as a means of dividing the
working class and preventing solidarity among
oppressed groups. Marx would argue that the solution
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lies in dismantling the economic and social structures
that sustain such hierarchies, rather than merely
advocating for social reform.
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Constitutional and Legal Provisions Against
Untouchability in India:
Post-independence, India took strong constitutional
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measures to eliminate untouchability and ensure
equality for all its citizens. The Indian Constitution,
drafted under the guidance of Dr. B. R. Ambedkar,
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contains several provisions to address untouchability:
# Article 17 of the Indian Constitution:
Article 17 explicitly abolishes untouchability, making
it a punishable offense. It declares: “Untouchability is
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abolished and its practice in any form is forbidden.
The enforcement of any disability arising out of
untouchability shall be an offense punishable in
accordance with law.”
# Protection of Civil Rights Act, 1955:
The Protection of Civil Rights Act, 1955,
provides legal measures for the enforcement of
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Article 17. It prescribes punishment for those
who enforce disabilities on the grounds of
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untouchability with respect to access to public
places, including temples, wells, shops, roads,
and other facilities.
# The Scheduled Castes and Scheduled Tribes
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(Prevention of Atrocities) Act, 1989:
This Act was enacted to protect the dignity of
Scheduled Castes and Scheduled Tribes by
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criminalizing various forms of violence and
discrimination against them, including
untouchability-related offenses. It provides for
special courts and stringent punishment to deter
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offenses against these communities.
# Reservation Policies:
To ensure social and educational upliftment of
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Dalits, the Constitution also provides for
reservation in educational institutions,
government jobs, and legislatures (Articles 15,
16, and 330-342). These affirmative action
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policies aim to compensate for centuries of
discrimination and provide a level playing field
for marginalized communities.
Conclusion:
The history of untouchability is a history of
deep-rooted social inequality and injustice.
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Thinkers and activists like Mahatma Gandhi and
Dr. B. R. Ambedkar dedicated their lives to
combating this evil, each in their own way—
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Gandhi through religious reform and Ambedkar
through legal and constitutional measures.
Globally, figures like Martin Luther King Jr. saw
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parallels between caste and race-based
discrimination, underscoring the universal nature
of the struggle for equality.
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Despite legal and constitutional safeguards,
untouchability persists in various forms even
today. Laws alone cannot eradicate a deeply
entrenched social practice. A combination of
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legal measures, social awareness, educational
reforms, and economic empowerment is required
to eliminate untouchability and ensure that every
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individual, irrespective of caste or creed, enjoys
the right to equality and dignity enshrined in the
Constitution of India. Our great Vedic scriptures
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have also enshrined the equality among mankind
in all terms.
"Neither birth, nor occupation, nor knowledge
creates distinctions." ~ Mahabharata
