399 Sentences With "untouchability" | Random Sentence Generator

The third is when they actively want to do away with untouchability.

Even while he still saw some value in the caste system, Gandhi opposed untouchability.

We have had so many social reformations such as against untouchability (related to caste).

"There is a lot of untouchability issues in our village," Balmiki, 32 told Reuters.

For example, India's constitution legally abolishes "untouchability" and prohibits discrimination on the basis of caste.

"No upper-caste Hindu did as much to challenge untouchability as Gandhi," Mr Guha concludes, convincingly.

In so many ways, the enduring existence of "untouchability" is India's greatest sin and Hinduism's greatest challenge.

I am proud to have worked with both Dalit and Hindu leaders to end untouchability in India.

"The untouchability problem is really a problem of land ownership," said Gidla, 53, speaking by phone from New York, where she lives.

In his world, it's more useful to present the formula for untouchability and the tools to get it, no matter how unfair it might be.

You see clips of Felder placed beside clips of All-Star guard Isaiah Thomas, doing similar shit in a similar self-made bubble of untouchability.

Mr. Ambedkar was instrumental in abolishing untouchability, criminalizing caste discrimination and violence in independent India, and enshrining a system of affirmative action in the Indian laws.

But when driven from his village on account of his untouchability, he enlisted in the British Indian Army and in the early 1940s was dispatched to Iraq.

I read something that Kristen Stewart said the other day and it just knocked my socks off [about] this notion that celebrities or actresses — this idea of the mythic female, the untouchability.

Taylor's departure doesn't just remove from his control the most brilliant mind for money he's ever encountered, it also removes investments, future investors and his reputation for untouchability and for the loyalty of his staff.

For the rare public figure or celebrity whose cultivated arrogance and lofty untouchability intersect in just the right ways, it's still possible to be merely "honored" and "surprised," in old-school acknowledgment of deserved recognition.

Untouchability was assigned to a community of people who did work that no other members of Indian society were willing to do — work that was often considered dirty, branding those who did this work as dirty.

The 1818 battle is seen as a point of community pride for Dalits, who are at the bottom of India's widely observed caste system and have long suffered from discrimination, despite the outlawing of "untouchability" decades ago.

More particularly, what in the enclosure does the word 'private' point to: the space enclosed, the contents of that space, or the condition of untouchability that seems as if it does or should apply to those contents?

Modi has since 21 sought to end what he has called "financial untouchability" by giving millions of people access to banking services in India, which the World Bank estimates has 271.0000 million people without a bank account, second only to China.

"It added that it "with regard to international and national legislation, guarantees protection, safety, and untouchability for diplomats of any foreign state on the territory of Ukraine, including the representatives of the diplomatic corps of the United States of America.

In the last decade and a half of his life, he preferred to focus on building India "from the bottom up": he fought against the social practice of untouchability; devised methods of pedagogy and sanitation for rural Indians; and promoted spinning, weaving, and other handicrafts as a superior alternative to top-down modernization in a country largely populated by peasants.

Tamil Nadu Untouchability Eradication Front (TNUEF) is the one of the mass front of Communist Party of India (Marxist). It works to eradicate the untouchability and other forms of caste oppression. It was the key organisation which worked in razing the untouchability wall at Uthapuram.

In the medieval times, untouchables were also those who had eating habits like eating dead animals with diseases, in contrast to groups who supposedly followed higher standards of cleanliness. Untouchability has been outlawed in India, Nepal and Pakistan. However, "untouchability" has not been legally defined. The origin of untouchability and its historicity are still debated.

Like any typical Varna structured Kumauni village, untouchability is practiced.

Untouchability also prevailed among the neighbouring areas few years back.

Later, the Caste Based Discrimination and Untouchability Act was passed in 2011.

Many such events were conducted by Dr. Deshmukh to remove untouchability from our society.

Ancient Vazhappally was also an area where caste system, feudalism and untouchability were strong.

Untouchability in Kerala is not restricted to Hindus, and George Mathew says that, "Technically, the Christians were outside the caste hierarchy, but in practice a system of inclusion and exclusion was developed ...".Mathew (1989), p. 22. Among Christians, the established Syrian Christians also practised the rules of untouchability.

The film speaks against untouchability and superstitious beliefs. Many commentators have identified it as a "romantic tragi-comedy".

When blind orthodoxy was rampant in rural area, he advocated the removal of untouchability. He banned untouchability in the township that he had established at Kirloskarwadi which is in Sangli district. He believed in social reform and tristed in the goodness of man. He employed ex-convicts as night watchman.

Despite the right to non-discrimination on the basis of race or caste enshrined in Article 15 of the Indian Constitution, discrimination against SCs and STs is pervasive. Though abolished and forbidden by Article 17, the practice of 'untouchability' persists due to its systemic character. Hence, the Indian Parliament enacted the Untouchability Offences Act 1955, which underwent amendment and renaming in 1976 to become the Protection of Civil Rights (PCR) Act. Under this Act, 'untouchability' as a result of religious and social disabilities was made punishable.

Untouchability should be removed. The dictates of the priesthood must be silenced. Paracheris must be purified. Agraharams must be humanised.

The wall later described as "wall of untouchability". The Dalits were not allowed to enter the streets of caste Hindus. Following this, Tamil Nadu Untouchability Eradication Front (TNUEF) of Communist Party of India (Marxist) and Dalit organizations protested against the construction of the wall. The caste Hindus argued that the wall was built on the private land.

It is important to note that at a time when even untouchability existed, all sections of the community were allowed to attend school.

He grew up in an era when caste-based rigidity was widely prevalent, and from early on in his life he resented the very idea of untouchability and could not tolerate his Dalit friends being denied entry into temples and public places and being humiliated. Even as a schoolboy he became averse to Varnasrama Dharma, a Hindu religious code that stratifies society on caste lines and facilitates the practice of untouchability. The national movement and Gandhi’s call to wear khadi and his stand against untouchability influenced Jeevanandham to join the movement. He began wearing only khadi from then on.

Scholars such as R. S. Sharma have rejected this theory, arguing that there is no evidence that Dravidians practised untouchability before coming into contact with the Indo-Aryans. Austrian ethnologist Christoph von Fürer-Haimendorf theorized that untouchability originated as class stratification in urban areas of the Indus Valley Civilisation. According to this theory, the poorer workers involved in 'unclean' occupations such as sweeping or leather work were historically segregated and banished outside the city limits. Over time, personal cleanliness came to be identified with "purity", and the concept of untouchability eventually spread to rural areas as well.

Untouchability was practiced against Dalits in these temples too till the 1970s. With rise in literacy levels among the youth of the village, untouchability is on the decline and is almost nonexistent now. Stone pillar Bettada Timmappa Temple The village has another temple of religious and historical importance, located on a hill top. It is known as Bettada Thimmappa temple.

Also in 1910 he founded MURALI PRATIBANDHAK SABHA. And in 1912 organised a "ASPRUSHATA NIWARAN PARISHAD "In 1922 the mission’s Ahalyashram building was completed at Pune. In 1917 he succeeded in getting the Indian National Congress to pass a resolution condemning the practice of untouchability. From 1918 to 1920, he went on to convening all the India untouchability removal conferences.

Practice of untouchability can be seen in the region including the village. Social harmony is sometimes disturbed by some people of upper and lower caste.

Phule's social activism included many fields including eradication of untouchability and the caste system, education of women and the dalits, and welfare of downtrodden women.

He played a leading role in the struggle against untouchability. He was accompanied by Mannathu Padmanabha Pillai in Savarna Jadha as part of Vaikom Satyagraha.

Since 2007 there is a national policy which mandates: untouchability, self-determination, equality, and no contact. In 2013, more than 20 Taromenane were killed by other Huaorani.

Testimonies before Conservative Human Rights Commission , April 4, 2007 Both Ricks and D'Souza testified before the Congressional Human Rights Caucus on the effects of Untouchability on women.

77 (1986). eliminating untouchability through Thottunamam, self-respect and courage through headgear,T. Krishnanathan, Ayya Vaikundarin Vazhvum Sinthanaiyum, pp. 93–96. and unifying various castes through Muthirikkinaru.

Shinde was a prominent campaigner on behalf of the Dalit movement in India who established the Depressed Classes Mission of India to provide education to the Dalits. He laid the foundation of Depressed Class Mission on 18 October 1906 in order to work against untouchability on the national level. Aims of this mission were: #To try to get rid of untouchability. #To provide educational facilities to the untouchables.

For example, some Shrauta Sutras mandate that a performer of the Vishvajit sacrifice must live with the Nishadas (a tribe regarded as untouchable in later period) for three days, in their village, and eat their food. Scholars such as Suvira Jaiswal, R. S. Sharma, and Vivekanand Jha characterize untouchability as a relatively later development after the establishment of the varna and caste system. Jha notes that the earliest Vedic text Rigveda makes no mention of untouchability, and even the later Vedic texts, which revile certain groups such as the Chandalas, do not suggest that untouchability existed in the contemporary society. According to Jha, in the later period, several groups began to be characterized as untouchable, a development which reached its peak during 600-1200 AD. Sharma theorizes that institution of untouchability arose when the aboriginal tribes with "low material culture" and "uncertain means of livelihood" came to be regarded as impure by the privileged classes who despised manual labour, and regarded associated impurity with "certain material objects".

He also believed that to ascertain the origination of the practice of untouchability, the Indologists must "penetrate deeply enough" in the history of the peoples who have had ascendancy in India.

Nostalgia Mala Pilla (1938) at Cinegoer.com The film dealt with the crusade against untouchability, prevailing in pre-independent India.Naati 101 Chitralu, S. V. Rama Rao, Kinnera Publications, Hyderabad, 2006, pp.14.

Phule tried to eliminate the stigma of social untouchability surrounding the lower castes by opening his house and the use of his water-well to the members of the lower castes.

Saraswathi Gora (28 September 1912 – 19 August 2006) was an Indian social activist who served as leader of the Atheist Centre for many years, campaigning against untouchability and the caste system.

Gandhi spoke out against untouchability early in his life. Before 1932, he and his associates used the word antyaja for untouchables. In a major speech on untouchability at Nagpur in 1920, Gandhi called it a great evil in Hindu society but observed that it was not unique to Hinduism, having deeper roots, and stated that Europeans in South Africa treated "all of us, Hindus and Muslims, as untouchables; we may not reside in their midst, nor enjoy the rights which they do". Calling the doctrine of untouchability intolerable, he asserted that the practice could be eradicated, that Hinduism was flexible enough to allow eradication, and that a concerted effort was needed to persuade people of the wrong and to urge them to eradicate it.

The figure may be higher because many people refuse to acknowledge doing so when questioned, although the methodology of the survey was also criticised for potentially inflating the figure. Across India, Untouchability was practised among 52 per cent of Brahmins, 33 per cent of Other Backward Classes and 24 per cent of non-Brahmin forward castes. Untouchability was also practiced by people of minority religions – 23 per cent of Sikhs, 18 per cent of Muslims and 5 per cent of Christians. According to statewide data, Untouchability is most commonly practiced in Madhya Pradesh (53 per cent), followed by Himachal Pradesh (50 per cent), Chhattisgarh (48 per cent), Rajasthan and Bihar (47 per cent), Uttar Pradesh (43 per cent), and Uttarakhand (40 per cent).

In the 1960 decade Untouchability was still prevailing in Sambalpur. To stop this heinous practice of untouchability the villagers of Bhatara decided to construct a Gandhi Temple in their village. Abhimanyu Kumar, a former legislator of Rairakhol assembly constituency too the lead and was supported by all the villagers. The foundation stone of the temple was laid on 23 March 1971 and the temple was formally open by then Chief Minister of Odisha Nandini Satpathy on 11 April 1974.

Maharashtra Chief Minister Devendra Fadnavis unveiled a portrait of Prabodhankar inside the hall at BMC, which he said was long overdue. Fadnavis said "Prabodhankar Ji fought against all the odds when the society was in the grip of illiteracy, untouchability, superstitions, and created an atmosphere of public opinion against these social evils". His grandson Uddhav Thackeray also outlined the social reformist contributions by his grandfather in the abolishing of child marriage, untouchability and enabling women empowerment.

He was associated with various centres in Thirunavaya, Kadavallur and Thrissur, for the promotion of vedic studies. He was also associated with the Paliyam satyagraha, a peaceful protest against untouchability in 1947.

He discharged his duties to all constructive programmes connected with national integration, social reform, religious harmony, propagation of Khadi, prohibition, basic education, anti-dowry movement, removal of untouchability and eradication of casteism.

Infrequently, he described his lower caste birth. As a bhakti poet saint from the Mahar caste of untouchables, Banka raised a voice against untouchability which is very relevant to current Dalit literature.

Thrissur District has been in the forefront of the country-wide movement for temple entry and abolition of untouchability. The Guruvayur Satyagraha is a memorable episode in the history of the national movement.

Abuses regarding nutrition are taboos in regard to certain foods, which result in poor nutrition of women, and may endanger their health, especially if pregnant. The caste system in India which leads to untouchability (the practice of ostracizing a group by segregating them from the mainstream society) often interacts with gender discrimination, leading to a double discrimination faced by Dalit women. In a 2014 survey, 27% of Indians admitted to practicing untouchability. Traditional customs regarding birth sometimes endanger the mothers.

That session decided to promote movements against untouchability. In Kerala, a committee was formed comprising people of different castes to fight untouchability in the region. The committee was chaired by K Kelappan; the rest of the members were T K Madhavan, Velayudha Menon, Kurur Neelakantan Namboodiripad and T R Krishnaswami Iyer. In early 1924, they decided to launch a ‘Keralaparyatanam’ to gain temple entry and also the right to use public roads for every Hindu irrespective of caste or creed.

However, he also exposed the evils of this system. Untouchability was its worst part. So, Vivekananda criticized this type of “Don’t touches”. He wanted to curb out this type of dogmatism from the society.

Mukne had written many articles on various social issues like Untouchability and Caste system in India, untouchability in political parties, about injustice to scheduled cast. He had written many articles against. One of his articles was noted by famous author Klaus K. Klostermaier in his book A Survey of Hinduism Rajaram Mukne supported proposed 9900 MW Jaitapur Nuclear power project of Nuclear Power Corporation of India (NPCIL) at Madban village of Ratnagiri district in Maharashtra. He appeals the local citizens to be aware of selfish politicians.

Dr. Aftab Alam, a political scientist, states: > "But caste and untouchability is a lived reality for Muslims living in India > and South Asia, and untouchability is the community's worst-kept secret." Even though Islam is egalitarian in its social ethics, Indian Muslim society is characterised by cast- like features, consisting of several caste- like groups (jatis,biraderis). Despite the conversion to Islam, the social and economic conditions of the Muslims in each caste hardly changed, and they remained tied down to their traditional occupations.

Sujata is a romance between a Brahmin young man, Adheer (Sunil Dutt) and an untouchable woman, Sujata (Nutan). The film has Dr. B. R. Ambedkar's fight against untouchability and the myth of Chandalika in Hinduism as its subtexts on the basis of which it tries to criticize the practice of untouchability in India. Brahmin couple Upen and Charu bring up the orphaned Sujata. Although Upen is fond of the adopted child, his wife Charu and mother can never fully embrace Sujata because she is an untouchable.

Hemalatha Lavanam (26 February 1932 —19 March 2008) was an Indian social reformer, writer, and atheist who protested against untouchability and the caste system. She was also a co-founder of Samskar with her husband, Lavanam.

He was a national activist. He directed and produced Patita Pavana, a drama on Untouchability. He contributed Rs. 10,000 to the Indian National Army of Subhas Chandra Bose collected through donations by playing his Tukaram drama.

Right regarding Justice (Article 20) 6\. Right of the Victim of Crime (Article 21) 7\. Right against Torture (Article 22) 8\. Right against Preventive Detention (Article 23) 9\. Right against Untouchability and Discrimination (Article 24) 10\.

It is one of the best social movies in Malayalam, which told boldly the real life struggles of workers, projected social evils like untouchability etc. It won the National Film Award for Best Feature Film in Malayalam.

Later, Sahodaran Ayyappan Accepted these principles as his life mission. Bodhananda Swami organized an armed organization for crushing untouchability castism and Brahmin supremacy. The name of this organization was Dharmabhadasena. It fought three decisive battles against Brahmins.

In response to Mahatma Gandhi's promise to Babasaheb Ambedkar during Poona Pact that he will spend the rest of his life campaigning for the removal of untouchability, Sane took up the cause as well. To bring awareness on the issue of untouchability, Sane travelled throughout Maharashtra for around four months in 1947. The culmination of this tour was his fast at Pandharpur to open the Vitthal Temple for untouchables. The fast lasted 11 days from 1 May to 11 May 1947, and the doors of the Vitthal temple were ultimately opened for the untouchables.

After the Second Round Table Conference, British government agreed to give Communal Award to the depressed classes on the request of B. R. Ambedkar. Gandhi opposed the government's decision which he considered it would divide the Hindu society and subsequently went on to the indefinite fast in Yerwada Jail. He ended his fast after signed Poona Pact with Ambedkar on 24 September 1932. On 30 September, Gandhi founded All India Anti Untouchability League, to remove untouchability in the society, which later renamed as Harijan Sevak Sangh ("Servants of Untouchables Society").

In India the caste system was fully observed by Muslims. Untouchability was fully accepted and justified by the Muslims in India and the caste system was fully observed by Muslim society. In the same way that Hindu Chuhras who were barred from entrance to temples in historical times, Muslim Chuhras are still today barred from entrance to mosques and never allowed to go past the outside steps to Muslim religious places. The Untouchability even extended after death; Chuhras were to bury their dead in separate graveyards away from other Muslims.

Around this time,Singaravelar had shown growing willingness to combat social evils such as untouchability. The leading voice of the oppressed classes at the end of the 19th century was Iyothee Thass(also referred to as Pandit C. Ayodhya Dasa and Iyothi Thass) (1845–1914). He was born into a fisherman family(most backward caste) and had concluded that rationalist ideas of Buddhism could be used as a weapon against untouchability. He and other oppressed class people from Tamil Nadu decided thence forth to call themselves Buddhist, and live accordingly.

Kottuvally is one of the early nine panchayats formed in Travancore. It is notable as many social activists lived here. These activists fought against untouchability and other practises. They also initiated strikes in agricultural fields for more payments, etc.

This is outlawed in the Indian constitution. The prejudices remain. Conversion from untouchability has encouraged millions of such people to escape from their circumstances through joining other religions. The Panas have converted to Christianity in large numbers and prospered financially .

The organisation claims to work towards eradicating social evils like dowry and untouchability. The US Central Intelligence Agency has classified VHP and Bajrang Dal as religious militant organizations.CIA calls VHP, Bajrang Dal ‘religious militant organisations’, The Tribune, 15 June 2018.

Somasundara Bharathiar (born 27 July 1879 - died 14 December 1959) was a Tamil researcher, writer, professor and lawyer. He participated in the Anti-Hindi agitations of Tamil Nadu. He also headed the movement for the abolition of untouchability in Madurai.

Social and Cultural Activities: • Upliftment of Adivasi people and removal of untouchability. • Organised convention for non- resident Rajasthanis living in and outside the country. • Organised national and international sports events Kavi Sammelan and Mushara to celebrate the golden jubilee celebrations.

There will be no untouchability. There will be no special restrictions upon them in eating, drinking and social contracts. They are affectionate, cooperative and helpful to each other. All of them are fond of sympathy, affection, kindness and fair treatment.

Rao Desalji was also a great follower of Mekan Dada. He used to preach villagers and his followers also. He preached against untouchability and superstitions. The Sant Mekan Dada later took a Samadhi along with his eleven followers in Dhrang village.

According to a 2007 report by Human Rights Watch (HRW), the treatment of Dalits has been like a "hidden apartheid" and that they "endure segregation in housing, schools, and access to public services". HRW noted that Manmohan Singh, then Prime Minister of India, saw a parallel between the apartheid system and untouchability. Eleanor Zelliot also notes Singh's 2006 comment but says that, despite the obvious similarities, race prejudice and the situation of Dalits "have a different basis and perhaps a different solution." Though the Indian Constitution abolished untouchability, the oppressed status of Dalits remains a reality.

Innumerable malpractices like untouchability, inapproachability and unseeability were widely practiced by the Namboothiris. Many practices were based on the idea of purity, which gave rise to the widespread practice of theendal (pollution). These practices pushed the Adivasis and the Dalits into servitude, slavery, dispossession and displacement, which then compelled them to pawn their dignity and their human rights at the feet of a caste-based society. By the early 20th century, due to the impact of several social reformations, Kerala managed to get officially rid of untouchability and other malpractices which alienated the Dalits and Adivasis.

He started a night school in the harijan-cheri, agitated at the district level against untouchability, and took harijans to a drinking water well at Baruva. He and his colleagues were socially boycotted in response.Latchanna was inspired by Mahatma Gandhi’s fast-unto-death at Yeravada Central jail on the issue of untouchability Gandhi began a fast-unto- death while imprisoned in the Yeravada Central Jail of Pune in 1932 to eliminate discrimination and untouchability As a secretary of Andhra Rashtra Congree Committee, he organised a reception at Eluru for the soldiers of Azad Hind Fauz, revived by Subhas Chandra Bose.Latchanna organised reception at Eluru to the soldiers of the Azad Hind Fauz founded by Netaji Subash Chandra Bose Latchanna participated in the Quit India Movement in 1942, which ultimately led to violent raids on the Kalingapatnam post office, armoury train derailment in his native village Baruva, no-tax campaign, and raids on srikakulam sub-collector offices.

Mahatma Gandhi visited the Bihar state. He wrote that the Bihar earthquake was providential retribution for India's failure to eradicate untouchability. In Bihar, Sri Babu (Shri Krishna Sinha) and the other great leader Anugrah Babu (Anugrah Narayan Sinha), threw themselves into relief work.

He first met Mahatma Gandhi during the 1915 Mumbai Congress. He joined the campaign against untouchability under the inspiration of Gandhiji. Working in the Homerul movement, Nekiram first met Pandit Jawaharlal Nehru in March 1918 at a place called Etawah in Uttar Pradesh.

T. K. Madhavan (2 September 1885 – 27 April 1930) was an Indian social reformer, journalist and revolutionary who was involved with the Sree Narayana Dharma Paripalana (SNDP). He came from Kerala and led the struggle against untouchability which was known as Vaikom Satyagraha.

The book depicts the experiences of untouchability faced by Ambedkar from childhood to adulthood. CNN named it one of the top 5 political comic books. The Ambedkar Memorial at Lucknow is dedicated in his memory. The chaitya consists of monuments showing his biography.

The Dravidar Kazhagam vehemently fought for the abolition of untouchability amongst the Dalits. It also focused its attention on the liberation of women, women's education, willing marriage, widow marriage, orphanages and mercy homes.International Tamil Language Foundation, (2000).Tirukkural/ The Handbok of Tamil Culture and Heritage.

Mehta worked for social reforms and supported education, women's empowerment, opposition of caste restrictions, untouchability eradication, and Indian independence. She was influenced by Mahatma Gandhi. From 1906, she promoted swadeshi (domestic) goods and khadi clothes. She organised a protest against indentured servitude (Girmitiya) in 1917.

Kaalam Marindi (Telugu: కాలం మారింది; English Translation: Times Have Changed) is a 1972 Telugu film directed by K. Viswanath and produced by Bommisetty .Hanumantha Rao & Vasiraju Prakasam. The story is based on the concept of Untouchability and Casteism and is dedicated to Mahatma Gandhi.

Air Date:- 8 July 2012 The show discussed the social ills of casteism and untouchability. Aamir and the guests spoke about discrimination made in Indian society on the basis of caste, and the kind of treatment that is meted out to people belong to the Dalit community. Though untouchability is a criminal offence in India, and the state has, since independence, adopted affirmative action for the benefit of Scheduled Castes and Scheduled Tribes, incidents of caste based discrimination are reported from across the country on an everyday basis. The first guest to speak on the topic was Dr Kaushal Panwar, a Sanskrit professor with Delhi University.

After the decline of the Indus Valley towns, these untouchables probably spread to other parts of India. Scholars such as Suvira Jaiswal reject this theory, arguing that it lacks evidence, and does not explain why the concept of untouchability is more pronounced in rural areas. American scholar George L. Hart, based on his interpretation of Old Tamil texts such as Purananuru, traced the origin of untouchability to ancient Tamil society. According to him, in this society, certain occupational groups were thought to be involved in controlling the malevolent supernatural forces; as an example, Hart mentions the Paraiyars, who played drums during battles and solemn events such as births and deaths.

In 1940, Mazhar played an important role in Achhut, a film made to "promote Gandhi's movement against untouchability". The cast included Motilal, Gohar Sitara Devi, and Noor Mohammed Charlie. It was produced by Chandulal Shah for his Ranjit Studios. The premiere was attended by Sardar Vallabhbhai Patel.

Goparaju Ramachandra Lavanam (10 October 1930 – 14 August 2015), known popularly as G. Lavanam or Lavanam, was an Indian social reformer and Gandhian. He worked to remove untouchability in Indian society. He was an atheist and co-founded the Samskar institution with his wife Hemalatha Lavanam.

Harijan Sevak Sangh is a non-profit organisation founded by Mahatma Gandhi in 1932 to eradicate untouchability in India, working for Harijan or Dalit people and upliftment of Depressed Class of India. It is headquartered at Kingsway Camp in Delhi, with branches in 26 states across India.

He was also the author of books like – Theology and Untouchability (Dharmshashtra aur Asprishyata) and A Review of beef in ancient India (Pracheen Bharat mein Gomaans – Ek samiksha) published in 1971. He was also involved in publishing and translation of many Bengali Vaishnav literature to Hindi.

Despite their service, the Katkari community is firmly excluded from membership in village society. Particular expressions of untouchability, including physical exclusion, the assumption of criminality and a visceral reaction to Katkari food habits have created an extreme distance of the Katkari from the caste- based agrarian order.

Ranga Iyer was elected to the Imperial Legislative Council in 1923. In 1929, he proposed the Untouchability Abolition Bill in the Imperial Legislative Council but later withdrew his proposal reasoning that prominent members of the Congress as Mahatma Gandhi and Jawaharlal Nehru were opposed to the bill.

Desa Munnetram () is a 1938 Indian Tamil-language film written and directed by Mahindra. Produced by Sarvotham Badhami, it stars Mathrimangalam Natesa Iyer and Baby Rukmini. The film, dealing with the issue of untouchability, opened to critical acclaim and was commercially successful, however it is lost.

Kaderbad Narasinga Rao, (sometimes spelled as Khaderbad), popularly known as "Nandyal Gandhi" (14 November 1888 – 2 June 1963), was a freedom fighter from Andhra Pradesh who fought for India's independence, philanthropist, social reformer, and political leader who worked tirelessly throughout his life to uplift disadvantaged people and eradicate untouchability.

Nari Gunjan has 50 facilities with an overall enrolment of 1500 girls.Srivastava: 2006 Varghese has stated that she draws inspiration from B. R. Ambedkar,Nolen: 3 December 2011 a Dalit who fought against the concept of untouchability and was one of the drafters of the Constitution of India.

The weaving caste of India. Historically, certain Upper Caste Hindu communities have not considered them to be an untouchable group, outside the Hindu ritual ranking system known as varna. This community too observes untouchability in relationships with other low-status castes. The community are sometimes referred to as Patels.

In the Vaikom Satyagraha of 1924, Periyar and Gandhi ji both cooperated and confronted each other in socio-political action. Periyar and his followers emphasised the difference in point of view between Gandhi and himself on the social issues, such as fighting the Untouchability Laws and eradication of the caste system. According to the booklet "Gandhi and Periyar", Periyar wrote in his paper Kudi Arasu in 1925, reporting on the fact that Gandhi was ousted from the Mahasabha because he opposed resolutions for the maintaining of caste and Untouchability Laws which would spoil his efforts to bring about Hindu-Muslim unity. From this, Gandhi learned the need for pleasing the Brahmins if anything was to be achieved.

The Government of India has attempted on several occasions to legislate specifically to address the issue of caste-related violence that affects SCs and STs. Aside from the Constitutional abolition of untouchability, there has been the Untouchability (Offences) Act of 1955, which was amended in the same year to become the Protection of Civil Rights Act. It was determined that neither of those Acts were effective, so the Scheduled Caste and Scheduled Tribe (Prevention of Atrocities) Act of 1989 (POA) came into force. The POA designated specific crimes against SCs and STs as "atrocities" – a criminal act that has "the quality of being shockingly cruel and inhumane" – which should be prosecuted under its terms rather than existing criminal law.

The Collected Works of Mahatma Gandhi Volume 34, page 416 – letter from Gandhi to RajajiDr. G. Ramachandran ("Memories of Kumarji" - 1974) It is said that young Kumar used to come home with children of Harijan workers, give them a bath outside the house and feed them in the family kitchen. This was against all norms and social traditions! Those were days when caste and rank based discrimination was still at its zenith and the practice of 'Theendal'Theendal : the belief that seeing or interacting with a member of a "low caste" could pollute a caste Hindu – untouchability or caste discrimination in its extreme form once practiced in Kerala(untouchability) was upheld openly as a social virtue.

Verma denied the existence of god and soul. He was strongly opposed to the doctrine of karma and fatalism. Verma campaigned tirelessly against Brahminism and untouchability. According to him, Brahminism is rooted in the doctrine of rebirth and it is not possible to eradicate it without attacking the doctrine of rebirth.

George, p. 179 Sarjanhar was another important play of the period, inspired by Gandhian ideologies, it dealt with untouchability and was staged by popular actors of the time Sukhlal and Harilal. Advertisement of Sneh Sarita, a 1915 play By the 1920s, theatre had become an integral part of the festive calendar.

In the beginning of the 20th century, the place was surrounded by Kariyar, Kalathode and Mathankari river. This place was an island (thuruthu in Malayalam), hence an isolated place; travelling to other places was very difficult. Primary and basic education was not accessible to the poor downtrodden folk. Untouchability prevailed then.

The Congress stood firm on its fundamental promises and delivered a Constitution that abolished untouchability and discrimination based on caste, religion or gender. Primary education was made a right, and Congress governments made the zamindar system illegal, created minimum wages and authorized the right to strike and form labor unions.

Behind the clashes are long-simmering tensions between equally impoverished groups: the Kandha tribe, who are 80% of the population, and the Pana. Both are original inhabitants of the land. There has been an Indian tradition of untouchability. Dalits, considered lower caste people, are subject to social and economic discrimination.

29-30), and # Right to Constitutional remedies (Articles. 32-35) 1\. The right to equality includes equality before the law, the prohibition of discrimination on grounds of religion, race, caste, gender or place of birth, equality of opportunity in matters of employment, the abolition of untouchability and abolition of titles. 2\.

', 'Sultana's Dream'. In 2011, Durgabai and Subhash Vyam published a graphic biography of Bhimrao Ramji Ambedkar titled 'Bhimayana: Experiences of Untouchability' published by Navayana. In the ongoing Kochi Muziris Biennale 2018, the artist couple has created an experimental graphic narrative on marine plywood giving the traditional Gond wall art another dimension.

The state also controlled other historic forts such as Rajgad, Rohida and Sarasgad. Raja Shrimant Sir Raghunathrao Shankarrao Babasaheb Pandit Pant Sachiv was the last ruler of the state. During his reign, he implemented many reforms such as abolition of untouchability, freedom of association and introduction of representative government.Ganesh Vasudeo Tagare (1948).

The Palwankar family belonged to the chamar caste, which suffered from the stigma of "untouchability" and caste discrimination. Born in 1886, Vithal was introduced to cricket by his elder brother Palwankar Baloo, who later sent him to attend the Elphinstone College High School in Mumbai (then Bombay), where he began playing cricket seriously.

Babaji Palwankar Shivram was born on 6 March 1878 in the city of Bhuj, in the modern Indian state of Gujarat. His family belonged to the [chamaar] caste, suffering from the stigma of "untouchability" and caste discrimination. Completing his schooling in Mumbai (then Bombay), Shivram obtained employment with the Greater Indian Peninsular Railways.

He started practicing law with his friend Mahadev Desai in 1914. In 1916, he left his practice and joined Mahatma Gandhi in social reform movements and later the Indian independence movement. He campaigned against untouchability, alcoholism and illiteracy. He also worked for freedom for women, sanitation, health care and schools run by Indians.

Mudnakudu Chinnaswamy (born 22 September 1954) is a noted Indian speaker, poet and writer supporting the voice of Dalits and unprevilaged communities . His writings advocates for eradicating caste system, untouchability and against fundamentalism. His works have been translated into various Indian languages, English, Spanish. He has been conferred with Karnataka Sahitya Academy Award.

However, he does understand when Sarshar mentions the imminent arrival of the flushing toilet in India, a machine that eradicates the need for humans to handle refuse. This machine could mean the end of untouchability. With this piece of hope, Bakha hurries home to share news of the Mahatma's speech with his father.

Chapter explores the practice of untouchability through the experience of one Indian village. The chapter recounts the experience of PVCHR, a NGO, in breaking down the barriers that hindered the Dalits from enjoying their most basic rights through the mobilization and empowerment of Dalits to voice their concerns and fight for justice.

Untouchability, in its literal sense, is the practice of ostracising a minority group by segregating them from the mainstream by social custom or legal mandate. The term is most commonly associated with treatment of the Dalit communities in the Indian subcontinent who were considered "polluting". The term has also been used to refer to other groups, including the Burakumin of Japan, the Baekjeong of Korea, and the Ragyabpa of Tibet, as well as the Romani people and Cagot in Europe, and the Al-Akhdam in Yemen Herbert Passin, "Untouchability in the Far East." Monumenta Nipponica (1955): 247-267 online Traditionally, the groups characterized as untouchable were those whose occupations and habits of life involved ritually "polluting" activities, such as fishermen, manual scavengers, sweepers and washermen.

B. R. Ambedkar with the leaders and activists of the All India Untouchable Women Conference held at Nagpur in 1942 B. R. Ambedkar, an Indian social reformer and politician who came from a social group that was considered untouchable, theorized that untouchability originated because of the deliberate policy of the upper-caste Brahmanas. According to him, the Brahmanas despised the people who gave up the Brahmanism in favour of Buddhism. Later scholars such as Vivekanand Jha have successfully refuted this theory. Nripendra Kumar Dutt, a professor of history, theorized that the concept of untouchability originated from the "pariah"-like treatment accorded to the aboriginies of India by the early Dravidians, and that the concept was borrowed by the Indo-Aryans from the Dravidians.

The lower castes have been admitted to public schools as part of the agitations against the caste system and practices of untouchability. The schools started from 1944 in the settlement area of Chakkitapara. Many prominent individuals on the block are educational work PHSS Has made considerable contributions to it. Freedom fighter KT Kunhiraman Nair, Rev.

These sources which can be labelled "pro- Periyar" with the exception of M. Mahar and D.S. Sharma, clearly show that Periyar and his followers emphasised that Periyar was the real fighter for the removal of Untouchability and the true upliftment of Hairjans, whereas Gandhi was not. This did not prevent Periyar from having faith in Gandhi on certain matters.

Manchi is a young Gangota (aq tribe caste) girl, unfortunately married to an old Sardar, Naxedi. She has got a tremendous life in her which attracted Satya. She gossiped with Satya several times and started thinking that Bengali people (Satya) are very good writers. She asked Satya to write about Their fallacy of poverty and untouchability.

Rather, he had a more conservative view, believing that women were meant to be homemakers who had to subordinate themselves to the needs of their husbands and children. Tilak refused to sign a petition for the abolition of untouchability in 1918, two years before his death, although he had spoken against it earlier in a meeting.

He married Olivia D/o Balwant Singh of Bhandara. Hari Singh Gour was knighted in 1925. The first bill for the abolition of untouchability was introduced in 1921 by Hari Singh Gour. By his determination and industry combined with a gift of oratory, Sir Hari Singh Gour rose to an eminent position in the political scene.

Uma Devi Badi (born 1965) is a Provincial Assembly Member of Sudur Paschim Province in Nepal, elected in 2017. She is a human rights activist and the leader of the Badi movement, which has been actively protesting for the recognition of the rights of its community, including end of untouchability and prostitution, land ownership and citizenship.

He was matriculated in 1988 and further obtained his diploma in Electronics and Communication in 1991. He was into various trades and jobs before he started learning Tamil in 1996. He was disturbed by the caste clashes and untouchability down in and around Madurai and wanted to contribute his share for the change in social order.

"Tarkateertha" Lakshman Shastri Joshi (27 January 1901 – 27 May 1994) was an Indian scholar, of Sanskrit, Hindu Dharma, and a Marathi literary critic, and supporter of Indian independence. Mahatma Gandhi chose him to be his principal advisor in his campaign against untouchability. Joshi was equally a pragmatist, endorsing Nehru's investments in higher education and heavy industry.

It fights for their enjoying all rights and atrocities on the lower castes and condemns depriving their entry into the place of worship. The society is proud that its following is derived from all communities. Community lunch and commune living is a common feature of society. The society has started a total war against casteism and untouchability.

"The Hindu" An article in the Hindu His fight against untouchability continued. Under his leadership and the direction of Krupasindhu Hota, SC/ST people entered the Hindu temple at Kujendri. A close associate of Vinoba Bhave, Pattnaik was better known as "agnya" ('Sir' in Oriya) by the people around him. Later he joined the Quit India movement.

He joins the tide of people rushing to hear the Mahatma speak. Just as Bakha settles in to listen, Gandhi arrives and begins his speech. He talks about the plight of the untouchable and how it is his life's mission to see them emancipated. He ends his speech by beseeching those present to spread his message of ending untouchability.

She was also a member of the Social Welfare Board, Raipur and a member of District Congress Committee, Raipur. Minimata was associated with Satnami politics, a form of Ambedkarite Dalit self-assertion. After the death of her husband, she took on the leadership of the community. She stood against casteism and untouchability, as well as child marriage and dowry.

After the meeting, they proceeded to the 'Chowder tank'. Ambedkar drank water from the tank and thousands of untouchables followed him. Ambedkar also made a statement addressing the Dalit women during the Satyagraha. He asked them to abandon all old customs that provided recognizable markers of untouchability and asked them to wear saris like high caste women.

The declaration by princely states of Kerala between 1936 and 1947 that temples were open to all Hindus went a long way towards ending Untouchability there. However, educational opportunities to Dalits in Kerala remain limited. Other Hindu groups attempted to reconcile with the Dalit community. Hindu temples are increasingly receptive to Dalit priests, a function formerly reserved for Brahmins.

He became an activist for the Ezhava caste, seeking an improved socio-economic position for them, and in the 1930s he suggested that they should abandon Hinduism. Thus he was an atheist. C. Kesavan was influenced by the teachings of Sree Narayana Guru, Gandhiji and Karl Marx. He worked for temperance and eradication of untouchability and served as General Secretary of SNDP Yogam.

Part III of Constitution of Nepal describes about Fundamental rights and Duties of Nepalese citizens. Article 16 to Article 46 of the Nepalese constitution guarantees 31 fundamental rights to Nepalese people. These include freedom to live with dignity, freedom of speech and expression, religious and cultural freedom, right against untouchability and discrimination etc. Article 48 describes duties of every Nepalese.

The 19th century social reformer, Jyotirao Phule belonged to the Mali caste. His work extended to many fields including eradication of untouchability and the caste system, and women's emancipation. He and his wife, Savitribai Phule, were pioneers of education for women and Dalits in India. The couple was among the first native Indians to open a school for girls in India.

Bhimayana is based on incidents narrated in B.R. Ambedkar's autobiographical notes. These notes were written in 1935 with the objective of disseminating information about the practice of untouchability to foreigners. He documented events from his own life and others’ to provide an idea of the caste discrimination against dalits that is sanctioned under Hinduism. Navayana published them as Ambedkar: Autobiographical Notes in 2003.

He sought aid from donors, officials, and scholars worldwide to "free village[s] from the shackles of helplessness and ignorance" by "vitalis[ing] knowledge". In the early 1930s he targeted ambient "abnormal caste consciousness" and untouchability. He lectured against these, he penned Dalit heroes for his poems and his dramas, and he campaigned—successfully—to open Guruvayoor Temple to Dalits.

He not only worked as the Professor of English and Economics at the Elphinstone College in Bombay, but was also as an oriental translator and a social reformer. He worked rigorously against evils that existed in the society. He was against untouchability, child marriage and Sati. He took over the Sarvajanik Sabha and led a number of movements for social development.

Maharajah of Kolhapur The state of Kolhapur was established by Tarabai in 1707 because of the succession dispute over the Maratha kingship. The Maratha throne was then governed by descendants of Tarabai. One of the prominent Kings was Rajarshi Shahu Maharaj (Shahu of Kolhapur). In his reign he promoted cost free education to people of all castes and fought against untouchability.

After returning from England in 1903, he devoted his life to religious and social reforms. He continued his missionary work for the Prarthana Samaj. His efforts were devoted mainly to the removal of untouchability in India. In 1905 he established a night school for the children of untouchables in Pune, and in 1906 he established the Depressed Classes Mission in (Bombay).

Mahrshi Vitthal Ramji Shinde (23 April 1873 – 2 January 1944) was one of the most important social and religious reformers in Maharashtra, India. He was prominent among the liberal thinkers and reformists in India, prior to his independence. His greatest contribution was to attempt to remove the practice of untouchability and bring about equality to the depressed classes in Indian society.

He was inspired by public opinion at an early age and began to act as a Marxist. At the age of 21 he became full time worker for Ceylon Communist Party (Maoist) in 1964 and participated in the 1966 October 21 Uprising against Untouchability in Jaffna. He subsequently took part in a number of mass struggles and written many books in Tamil.

She stated the Asprushyata Nibarana Samiti under instructions from Gandhiji, for the eradication of untouchability. The institution was later renamed the Harijan Sewa Sangha. She was closely involved in Gandhiji's 1932 and 1934 visits to Orissa as well as the visits of, Kasturba, Sardar Patel, Rajendra Prasad, Maulana Azad, Jawaharlal Nehru and others. She started an Ashram at Bari, which Gandhiji named Sewaghar.

Sunderlal Bahuguna was born in of village Maroda near Tehri, Uttarakhand on 9 January 1927. He claimed in a function arranged at Kolkata, that his ancestors bearing surname Bandyopadhyaya, migrated from Bengal to Tehri, some 800 years ago. Early on, he fought against untouchability and later started organising hill women in his anti-liquor drive from 1965 to 1970.Sunderlal Bahuguna culturopedia.com.

Gandhi on the Salt March, 1930 Mahatma Gandhi originated the padayatra with his famous Salt March to Dandi in 1930. In the winter of 1933-34, Gandhi went on a countrywide padayatra against untouchability. Later, Gandhian Vinoba Bhave also started a padyatra, which was part of his Bhoodan movement in 1951. Starting from Telangana region, Bhave concluded his padayatra at Bodh Gaya.

Purananda named him Swami Kalyandev. Kalyandev did tapasya in the Himalayas for a few years but then decided to help the poor people of his region. Kalyandev established almost three hundred schools and medical facilities for the people of western Uttar Pradesh, Haryana, Punjab, Rajasthan, Delhi and elsewhere. He was also noted for his advocacy against untouchability and the caste system.

Subbarayan was re-elected as an independent to the Madras Legislative Council in 1930. As a member of the legislature, Subbarayan was instrumental in introducing prohibition in Salem district in 1930. Prohibition was enforced in Salem till 1943 when it was scrapped by the British. In 1932, C. S. Ranga Iyer passed the Untouchability Abolition Bill in the Imperial Legislative Council.

His speeches inspired the youth generation to fight against untouchability and other social evils. In 1951, Das was elected to the Odisha Legislative Assembly as a member of a new political party called Swadhin Jana Sangha. In 1955, he joined the Indian National Congress at the request of Jawaharlal Nehru. He was re-elected in 1957 as a member of that party.

Deoras declared: "If untouchability is not wrong, nothing in the world is wrong." He said on 9 November 1985, that the main purpose of the RSS is Hindu unity and that the organization believes all citizens of India should have a 'Hindu culture'.Sharma, p. 111. A brainchild of Deoras, the Swadeshi Jagaran Manch was vocal in its defense of swadeshi.

According to K.R. Achuthan it happened the following July. Sivalinkadas stayed at Krishna Thandan's residence and started the collection of funds to construct an Ashramam (the holy place were Hindu Saints live). The construction of Sree Narayana Asrama was completed in 1906. During this time Guru visited Peringottukara again and again and helped people to free themselves from castism and untouchability.

It assures the people's data and personal security. Fundamental rights for Indians have also been aimed at overturning the inequalities of pre-independence social practices. Specifically, they have also been used to abolish untouchability and thus prohibit discrimination on the grounds of religion, race, caste, sex, or place of birth. They also forbid trafficking of human beings and forced labour (a crime).

Yaragudipati Varada Rao, Pioneer of Telugu cinema in British India. In 1938, Gudavalli Ramabrahmam, has co-produced and directed the social problem film, Mala Pilla starring, Kanchanamala, the film dealt with the crusade against untouchability, prevailing in pre-independent India.Naati 101 Chitralu, S. V. Rama Rao, Kinnera Publications, Hyderabad, 2006, pp.14. In 1939, he directed Raithu Bidda, starring thespian Bellary Raghava.

Traditional Indian society is sometimes defined by social hierarchy. The Indian caste system embodies much of the social stratification and many of the social restrictions found in the Indian subcontinent. Social classes are defined by thousands of endogamous hereditary groups, often termed as jātis, or "castes". India declared untouchability to be illegal"Spiritual Terrorism: Spiritual Abuse from the Womb to the Tomb", p.

In Kerala, a committee was formed comprising people of different castes to fight untouchability in the region. The committee chaired by K Kelappan, composed of T K Madhavan, Velayudha Menon, Kurur Neelakantan Namboodiripad and T R Krishnaswami Iyer. In February 1924, they decided to launch a ‘Keralaparyatanam’ to gain temple entry and also the right to use public roads for every Hindu irrespective of caste or creed.

Founded in 1984 under the leadership of Megh Raj Mitter & Sarjit Talwar. Tarksheel Society aims to disseminate rationalist ideas and scientific temper among the Indian people in order to eradicate religious fanaticism, communalism, caste system, untouchability and superstitions. Affiliated to Federation of Indian Rationalist Associations, Tarksheel Society advocates the separation of religion and education. The society has units in almost all the villages and towns of Punjab.

Jamanalal Bajaj was interested in initiatives such as the removal of untouchability, promotion of Hindi, and Khadi and village Industries. He had toured across the country promoting Khadi. In 1925, he was chosen as the treasurer of the All India Spinners Association. He was also the president of the All India Hindi Sahitya Sammelan (literary convention) that promoted Hindi as the single language to unite all Indians.

Patel also supported Gandhi's controversial suspension of resistance in the wake of the Chauri Chaura incident. In Gujarat, he worked extensively in the following years against alcoholism, untouchability, and caste discrimination, as well as for the empowerment of women. In the Congress, he was a resolute supporter of Gandhi against his Swarajist critics. Patel was elected Ahmedabad's municipal president in 1922, 1924, and 1927.

Decree II of Action IX of the Synod of Diamper enforced by the Portuguese Inquisition in 1599 prohibited the practice of untouchability by the Saint Thomas Christians except in practical circumstances when required by law and when it was necessary to ensure social contact with the Varna Hindus.Geddes, Michael. The History of the Church of Malabar Together with the Synod of Diamper 1599. Pages 394–395.

He spent a lot of time at Santiniketan in conversation with the poet and philosopher Rabindranath Tagore. He also supported the movement to ban the ‘untouchability of outcasts’. In 1919 he joined the famous Vaikom Satyagraha, and in 1933 assisted B.R. Ambedkar in formulating the demands of the Dalits. Once C.F. Andrews, along with Rabindranath Tagore, visited Sree Narayana Guru, a spiritual leader from Kerala, South India.

Accordingly, they face various forms of exploitation, insults and violence, as well as degrading practices of untouchability. The Scheduled Tribes were equally exploited on grounds of not falling within the caste system but having a distinct culture and worldview of their own. "Women belonging to these castes and tribes bore double burden. They were exploited by caste and gender, and were vulnerable and powerless against sexual exploitation".

Kalachuris of Kalyani succeeded Kalyani Chalukyas continued Kalyani as there capital. During the 12th century the Kalachuris of Kalyani King Bijjala (1156–1167) assumed the throne, and Basaveshwara was appointed as his prime minister. Basaveshwara led a social movement to stop untouchability and gender discrimination, Shivasharana revolution took place. Basaveshwara motivated many with the Vachana sahitya, and more than 600 people became writers called Vachanakaras.

Sant Mat (Dayal Faqir Mat Ki Vyakhya) (The Opinion of the Saints:The opinion of Dayal Faqir) 4.Antarrashtriya Manavta Kendra (International Center of Humanity) 5.Prem Shabdavali He has written 'Megh-Mala' a book completely dedicated to Megh people of India and the teaching of Baba Faqir Chand. His work includes a book on untouchability, a social evil of Indian society representing caste prejudice.

235x235px Jyotiba Phule, an Indian activist, thinker, social reformer, writer and theologist from Maharashtra. He and his wife, Savitribai Phule, were pioneers of women's education in India. His work extended to many fields including education, agriculture, caste system, women and widow upliftment and removal of untouchability. He is most known for his efforts to educate women and the lower castes as well as the masses.

It was Hazare's moral leadership that motivated and inspired the villagers to shun untouchability and caste discrimination. Marriages of Dalits are held as part of community marriage program together with those of other castes. The Dalits have become integrated into the social and economic life of the village. The upper caste villagers built houses for the lower caste Dalits by shramdaan and helped to repay their loans.

The film is about a brave woman who is battling against untouchability in a village. Casteism is a curse for Veeralakshmi (Simran) and her ilk, who undergo unbearable torture on account of their being Dalits. However this time it is not from the upper castes but from a brutally inhuman police force. It is a village where the inspector of police is the feudal lord.

In 1938, he made Sevasadanam, advocating a better deal for women, the saint film Bhaktha Chetha, critiquing untouchability and the war effort film Maanasamrakshanam. His best-known work is the strident nationalistic reformist film Thyagabhoomi. Thyagabhoomi was a novel by Kalki Krishnamurthy, which was banned by the British government. He also directed the Malayalam film Prahlada (1941), which was scripted by noted playwright N. P. Chellappan Nair.

Someshwara, poet Bilhana of Kashmir and Vigyaneshwara were in the court of Vikramaditya II at Kalyana. In the 12th century Basaveshwara who was the Prime Minister during the reign of King Bijjala was responsible for starting a cultural revolution from here to remove the social evils of untouchability and end gender discrimination. He established the Virashaiva philosophy. Jainism flourished during the rule of Chalukyas.

Desa Munnetram, a film dealing with the issue of untouchability, was directed by Mahindra and produced by Sarvotham Badhami for Sagar Movietone, a Bombay-based company. Mathirimangalam Natesa Iyer, a Carnatic musician, starred in the lead role of Murugan and Baby Rukmini played his eight-year old daughter Madhavi. The story and screenplay were by N. R. Desai, while the dialogues were written by A. N. Kalyanasundaram.

Jyotirao Govindrao Phule (11 April 1827 – 28 November 1890) was an Indian social activist, thinker, anti-caste social reformer and writer from Maharashtra. His work extended to many fields, including eradication of untouchability and the caste system, and women's emancipation. He is mostly known for his efforts in educating women and lower caste people. He and his wife, Savitribai Phule, were pioneers of women education in India.

Traditional Nepali society is sometimes defined by social hierarchy. The Nepali caste system embodies much of the social stratification and many of the social restrictions found in South Asia. Social classes are defined by more than a hundred endogamous hereditary groups, often termed as jātis, or "castes". Nepal declared untouchability to be illegal in 1963 and has since enacted other anti-discriminatory laws and social welfare initiatives.

So he decided to organize a langar (public eating of food together irrespective of status, sex, religion and caste). This langar brought people into influence of Islam and its strict stand against untouchability. Khawaja Moinuddin Chishti is buried at the Dargah of Khawaaza Moiunddin Chisti which is his mausoleum (Roza Shareef) in Rajasthani city of Ajmer. The city where he preached Islam all his whole life.

A-25 The right to equality in matters of public employment cannot be conferred to overseas citizens of India. Fundamental rights primarily protect individuals from any arbitrary state actions, but some rights are enforceable against individuals. This was the case where fundamental rights were enforced against private individuals (date of ruling 15 December 1995). For instance, the Constitution abolishes untouchability and also prohibits begar.

The book was initially conceived as a biography of left-arm spinner Palwankar Baloo. Baloo was a Dalit, a community that has historically been subjected to untouchability under the Indian caste system. His cricketing feats, however, enabled him to overcome contemporary Indian social barriers associated with being a Dalit. As Guha explored Baloo's story further, the book expanded to become a social history of cricket in India.

A-25 The right to equality in matters of public employment cannot be conferred to overseas citizens of India. Fundamental Rights primarily protect individuals from any arbitrary State actions, but some rights are enforceable against private individuals too. This was the case where Fundamental Rights were enforced against private individuals (date of ruling 15 December 1995). For instance, the constitution abolishes untouchability and prohibits begar.

Chhatrapati was introduced to Dr. Ambedkar by artists Dattoba Pawar and Dittoba Dalvi. The Maharaja was greatly impressed by the great intellect of young Bhimrao and his revolutionary ideas regarding untouchability. The two met a number of times during 1917-1921 and went over possible ways to abolish the negatives of caste segregation by providing "caste-based reservation" to selected people. They organised a conference for the betterment of the untouchables (thereby validating the unfortunate definition of untouchability) during 21–22 March 1920 and the Chhatrapati made Ambedkar the Chairman as he believed that Ambedkar was the leader who would work for the amelioration of the segregated segments of the society. He even donated Rs. 2,500 to Ambedkar, when the latter started his newspaper ‘Mooknayak’ on 31 January 1921, and contributed more later for the same cause. Their association lasted till the Chhatrapati’s death in 1922.

Fuchs' At the Bottom of Indian Society: The Harijan and Other Low Castes is a companion volume of his previous book The Aboriginal Tribes of India, and it is an outcome of library research on India's all Harijans. In the book, Fuchs investigated the origin of untouchability and hypothesized that it has its origins in the migrations of Dravidians and Aryans to India. He gave a description of "Harijans and other low castes" in the light of his findings. Fuchs propounded that, Fuchs did not view "ritual purity and impurity" as the underlying principles for the social condition of the untouchables and imposition of untouchability on them as suggested by Louis Dumont, rather he suggested that they were artisans and laborers in the "highly–developed complex farming culture" they had, but their social stature got disparaged due to their pecuniary dependence on the cultivators who maintained a higher social standing.

Kadaru Nagabhushanam or K. B. Nagabhushanam (Telugu: కడారు నాగభూషణం) (1902 - 18 October 1976) was a Telugu and Tamil film director and producer in the 1940s to 1960s. He was the husband of Pasupuleti Kannamba. They established Rajarajeshwari Films and produced many mythological films starring Kannamba in the lead role including Harischandra. Their social film Navajeevanam on Untouchability got the recognition of Madras state and was chosen as the best feature film.

The social barriers and discrimination that existed due to the caste system in India have been largely eliminated by Ralegan Siddhi villagers. It was Hazare's moral leadership that motivated and inspired the villagers to shun untouchability and caste discrimination. Marriages of Dalits are held as part of community marriage program together with those of other castes. The Dalits have become integrated into the social and economic life of the village.

The hashtag was trended on social media by thousands of people. District secretary of the Bahujan Samaj Party, Chinnadurai said that "there is no doubt that the Rashtriya Swayamsevak Sangh (RSS) and the Hindu Munnani are behind this". The Tamil Nadu Untouchability eradication front said that "the incident caused great turmoil throughout Tamil Nadu. But now, the police and the Bharatiya Janata Party are working together to dilute the case".

He went around the villages educating people about 'No Dowry' system and also removal of untouchability which was a major concern in that year. He started Jawahar Lal Nehru Polytechnic College at Kushnoor, District Bidar, Karnataka and also opened a Hostel for poor students. He started Lal Bahadur Shastri Primary School, Mudhol, Taluk Aurad, District Bidar. He became the president of Rastirya Rachnatmak Samitee,Bidar and Arunodaya Education Society, Bidar.

Ramaiah fought against the feudal system in Hyderabad State that was prevalent in rural hinterland of Telangana region. He actively participated in helping the poor, and was banished by his Brahmin community for helping the dalits and the downtrodden. He joined the Mahatma Gandhi's untouchability movement and tried to reform backward sections in his village. He actively participated in the rebellion against the Razakar Movement and was jailed for several years .

Mhow was the Military Headquarters of War. Ambedkar was born on 14 April 1891, in the Kali Paltan area of Mhow, on the sack of Bhimabai and Ramji Sakpal. Ambedkar's birth name were Bhim, Bhiva and Bhimrao. Due to the abolition of untouchability, the formation of Indian constitution and Buddhism revival and other activities, the Babasaheb Ambedkar has to be considered as a notable person on the world stage.

After the independence of India in 1947 there were some major initiatives in favor of the STs, SCs and after the 1980s in favour of OBCs.(Other Backward Castes) and in 2019 for poor in the upper caste category . The country's affirmative action program was launched in 1950 and is the oldest such programme in the world. A common form of caste discrimination in India was the practice of untouchability.

Mani Malai is an anthology film consisting of four short comedy films, each made by a different director. The first, Ashaadabuthi, explores the serious issue of untouchability in a light manner, and was directed by Fram Sethna. The second, Minor-in Kaathal, revolves around a "minor" refusing to marry the woman of his mother's choice. The third, Abbuthi Adigal, is a story of "godly devotion dealt with humour".

From 2010 to 2014, he worked as the member of the national level council formed to promote equality and judicial reform within the Office of the Prime Minister and Council of Ministers. Sundas has visited several countries including India, Bangladesh, Thailand, Switzerland, South Africa and the United States of America to raise awareness on the issues of caste discrimination and untouchability in Nepal, and to promote equality and judicial reform.

He was a Member of the Legislative Assembly of India. He was known as Mufakkir-e- Ahrar "Thinker of the Ahrar Party". He wrote many books such as Zindagi, Mehbub-e-Khuda, Deen-e-Islam, Azadi-e-Hind, Mera Afsanah, Jawahraat, Mashooqa- e-Punjab, Shaoor, Dehati rooman, Pakistan and untouchability, Taareekh-e- Ahrar, Dunya may dozakh, Islam and Socialism, etc. He died on 8 January 1942, in Lahore.

Vijayaraghavachariar advocated post- puberty marriage for women and also the right of a daughter to have a share in her father's property. He rendered great assistance to Swami Sharathananda in his work connected with the Anti-Untouchability League. His multi-sided personality also found expression in his participation in the organisation of the Hindu Mahasabha. He presided over the All India Hindu Mahasabha Sessions at Akola in 1931.

He was the first editor of Kesari, a prominent Marathi-language weekly newspaper founded by Lokmanya Tilak in 1880-81. Ideological differences with Tilak caused him later to leave. They disagreed on the primacy of political reform versus social reform, with Agarkar believing that the need for social reform was more immediate. He started his own periodical, Sudharak, in which he campaigned against the injustices of untouchability and the caste system.

The incidents in BHU turned him into an atheist. In 2007, the BHU set up a Babu Jagjivan Ram Chair in its faculty of social sciences to study caste discrimination and economic backwardness. He received a B. Sc. degree from the University of Calcutta in 1931, where again he organised conferences to draw attention toward issues of discrimination, and also participated in the anti-untouchability movement started by Mahatma Gandhi.

Ambedkar himself believed Walangkar to be the progenitor. Another early social reformer who worked to improve conditions for Dalits was Jyotirao Phule (1827-1890). The 1950 Constitution of India, introduced after the country gained independence, included measures to improve the socioeconomic conditions of Dalits. Aside from banning untouchability, these included the reservation system, a means of positive discrimination that created the classifications of Scheduled Castes, Scheduled Tribes for Dalits.

The timing of the appearance of Dalits in India cannot be easily determined. According to Ambedkar, Dalits did not exist in the Vedic period or the period of the Dharma Sutras. Ambedkar said that untouchability came into Indian society around 400 AD, due to the struggle for supremacy between Buddhism and Brahmanism (an ancient term for Brahmanical Hinduism). Some Hindu priests befriended Dalits and were demoted to low-caste ranks.

Raja Sir Raghunathrao Shankarrao Pandit Pant Sachiv (also known as Raghunathrao Shankarrao Gandekar, Babasaheb Pandit Pant Sachiv) (20 September 1878 – 27 August 1951) was the 11th ruler of the princely state of Bhor of British Raj during the reign (1922–1951). During his reign, he implemented many reforms such as abolition of untouchability, freedom of association and introduction of representative government.Ganesh Vasudeo Tagare (1948). Historical Grammar of Apabhraṁśa.

Pollution by approaching a Muslim, Christian or a Jew is not observed but their touch is considered polluting. The custom for removing pollution is a bath by complete immersion in water. The Nambudiris had varying rules regarding the degrees of ritual pollution while interacting with people of different castes. In return, most castes practised the principles of untouchability in their relationship with the other regional castes.Jeffrey (1976), pp. 9–10.

Ayyavazhi symbol mounted at the top of a Thangal near Marthandam; Photo during Inauguration. In the nineteenth century Travancore society, the social setup is highly marked for the discriminative hierarchical caste order and the inhumanities unfold from this, such as untouchability, unseeability and unapproachability accordingly some people were shunned from the public approach and sight. This caste based social reality is transformed into a religious institution. The then political faculties duly safeguarded this order.

He was the chairman of Erode Municipality and undertook Constructive Programs spreading the use of Khadi, picketing toddy shops, boycotting shops selling foreign cloth, and eradicating untouchability. In 1921, Periyar was imprisoned for picketing toddy shops in Erode. When his wife as well as his sister joined the agitation, it gained momentum, and the administration was forced to come to a compromise. He was again arrested during the Non-Cooperation movement and the Temperance movement.

Chuhras who converted from Hinduism to Islam were known as Musalis. Despite placing great emphasis on social equality and brotherhood among all Muslims, early South Asian Muslims did not address the problem of untouchability for the Chuhras or Bhangis. As a result, only a very few members from this community ever embraced Islam, most converting to Christianity. Chuhras adopted the externals of Islam by keeping Muslim names, observing Ramadan and burial of the dead.

Untouchability was outlawed in 1950, but despite the laws, discrimination continues today. In the early 20th century, one of the first Dalits to earn a college education was B. R. Ambedkar. Fighting discrimination, he attended Elphinstone College in Bombay, earned a master's degree from Columbia University in the United States and then earned a doctoral degree from the London School of Economics. The British Raj made education more available to Untouchables but discrimination continued.

Malviya founded Ganga Mahasabha to oppose the damming of Ganges. He compelled the British government to sign an agreement with Ganga Mahasabha and other Hindu religious leaders on uninterrupted flow of Ganges in Haridwar and protect Ganges for future obstructions. This agreement is known as Aviral Ganga Raksha Samjhuata 1916 also known as Agreement of 1916. Malaviya played an important part in the removal of untouchability and in giving direction to the Harijan movement.

Like that of his political mentor Annadurai, Karunanidhi's movies carried elements of Dravidian political ideologies such as anti-Brahminism and anti Congress Party messages. Two of the movies that contained such messages were Panam and Thangarathnam. The overall themes of the movies were remarriage of widows, untouchability, self-respect marriages, abolition of zamindari and abolition of religious hypocrisy. Until 1949-50 Tamil film dialogues were in a Brahminical slang of the Tamil language.

This kind of untouchability, based on both her caste and gender identity, caused her to attempt suicide and give up on the idea of finishing school. Banu's family rejected her in 2008 when she told them of her gender identity. Despite financial difficulties and discrimination from classmates and teachers, Banu undertook a Diploma in Computer Engineering. She was the first transgender person to be admitted to an engineering college in the state of Tamil Nadu.

The cast included Bal Gandharva in his debut role and Chandra Mohan as the villain, with Master Chhotu, K. Narayan Kale, Ratnaprabha, Vasanti and Hari Pandit. The film is about the "legendary" Marathi religious poet and scholar Sant Eknath (1533–99), author of a variation of the Bhagavata Purana called Eknathi Bhagvata, numerous abhangs and the bharuda form of solo performances. The story revolves around his teachings regarding social injustices concerning untouchability, equality and humanity.

Kahi Debe Sandesh () is a 1965 Indian Chhattisgarhi-language film written, directed and produced by Manu Nayak. It was released in 1965 and became the first Chollywood or Chhattisgarhi film even before the formation of the Chhattisgarh state from Madhya Pradesh. Kahin Debe Sandesh is contemporary on social issues such as untouchability and caste discrimination. Manu realised the rising popularity of films made in regional languages after the success of Bhojpuri films.

Pandit Karuppan was a poet, dramatist, and social reformer who lived in Kerala, India. Pandit Karuppan emerged from Ernakulam of Cochin State as a relentless crusader against untouchability and social evils. He was called the "Lincoln" of Kerala for steering socio-economically and educationally backward communities to the forefront. Hailing from a community of inland fishermen who engaged in localised fishing in backwaters and rivers, Karuppan became a Sanskrit scholar, poet and dramatist of repute.

Article 17 abolishes the practice of untouchability in any form, making it an offense punishable by law. The Protection of Civil Rights Act, 1955 was enacted by Parliament to further this objective. Article 18 prohibits the State from conferring any titles other than military or academic distinctions, and the citizens of India cannot accept titles from a foreign state. Thus, Indian aristocratic titles and title of nobility conferred by the British have been abolished.

People responsible for the disposal of night soil were considered untouchables in India. The practice of untouchability has been banned by law since India gained independence, but the tradition widely persists as the law is difficult to enforce. This "manual scavenging" is now illegal in all Indian states. The Indian government's Union Ministry for Social Justice and Empowerment stated in 2003 that 676,000 people were employed in the manual collection of human waste in India.

Mishra was an active nationalist in Western Odisha. He was imprisoned for seventeen years for his role in the independence movement. While in jail he studied religion, culture and political thought. He was involved in moments such as the non-corporation movement, drive against untouchability, the Nagpur flag march, move against the partial exclusion of the district of Sambalpur, the struggle against the zamindars and the state rulers, and the quit India movement.

The Mysore University was founded in 1916.Kamath (2003), p278-279 Social reforms aimed at practices such as sati, untouchability and emancipation of the lower classes swept across India and had their positive influence on Mysore territory as well.Chopra et al. (2003), p196-197, p202 Welfare organisations that were founded in Bangalore and Mangalore were the Brahmo Samaj (1866 and 1870), the Theosophical society (1886 and 1901) and the Arya Samaj (1894 and 1919).

Dravidar Kazhagam (Dravidian Federation) is a social movement, that was founded by E. V. Ramasamy, also called Thanthai Periyar. Its original goals were to eradicate the ills of the existing caste system including untouchability and on a grander scale to obtain a "Dravida Nadu" (Dravidian nation) from the Madras Presidency. Dravidar Kazhagam would in turn give birth to many other political parties including Dravida Munnetra Kazhagam and All India Anna Dravida Munnetra Kazhagam.

"I have experienced the pain of untouchability from my youth. As a student I was beaten up because I was wearing shoes when walking through a higher-caste neighbourhood. In 2009, enraged caste Hindus wanted to kill me".De man heerst in India (Men prevail in India), Nederlands Dagblad, 12 January 2013 Bharathan describes the Dalits of India as slaves, lacking land, money and rights, and seeing little benefit from the economic growth of India.

He was awarded Rao Bahadur in 1877. He was a social and religious reformer who was educated in western academics. He was closely associated with several social organisations which were involved in education of women; widow remarriage; abolishing caste ban on foreign travel; opposition of untouchability, superstitions and supernatural. He, along with other reformers like Durgaram Mehta, Dalpatram and two other colleagues; established the Manav Dharma Sabha dedicated to social and religious reforms.

As the natives of the society grew in size, so did the share of their crops. The basis of the caste-landlord-feudal economy lies in the enslavement and suffering of the vast majority of subordinates. The sounds of the nationalist movement and independence movement emerged in and around Perambra during the colonial period. The masses began to rally against the oppressions imposed by colonialism, the exploitation of imperialism, untouchability, superstition and Harijana oppression.

Later in 1928, he became a life member of the University, while still serving as the treasurer. With the intent of eradicating untouchability, he fought the non-admission of Harijans into Hindu temples in his home town of Wardha. As orthodox Hindu priests and Brahmins objected, he opened his own family temple, the Laxmi Narayan Mandir, in Wardha, for the Harijans in 1928. He began a campaign by eating a meal with Harijans and opening public wells to them.

M. C. Veerabahu Pillai (19 May 1903 – 15 April 1976) was an Indian lawyer, businessman, and politician from Tamil Nadu, who served in the first Lok Sabha of independent India; he was also an independence activist. Prior to Indian independence, Veerabahu sacrificed his law career to participate in Mahatma Gandhi's struggle. He was closely associated with stalwarts like Kamaraj and Rajaji. He actively worked for removal of untouchability, prohibition and championed the cause of Scheduled Castes.

Maharishi Dayananda Saraswati, founder of the Arya Samaj, on a 1962 stamp of India. Arya Samaj is considered one of the overarching Hindu renaissance movements of the late nineteenth century. Swami Dayananda, the founder of Arya Samaj, rejected idolatry, caste restriction and untouchability, child marriage and advocated equal status and opportunities for women. He opposed "Brahmanism" (which he believed had led to the corruption of the knowledge of Vedas) as much as he opposed Christianity and Islam.

Having studied under Jiva Goswami, they were instrumental in propagating the teachings of the Goswamis throughout Bengal, Odisha and other regions of Eastern India. Many among their associates, such as Ramacandra Kaviraja and Ganga Narayan Chakravarti, were also eminent teachers in their own right.Narottama Dasa Thakur: Biography In the early 17th century Kalachand Vidyalankar, a disciple of Chaitanya, made his preachings popular in Bengal. He travelled throughout India popularising the gospel of anti-untouchability, social justice and mass education.

Among other types of theatre, West Bengal has a tradition of folk drama known as jatra. West Bengal has been the harbinger of modernism in fine arts. Kolkata was also the workplace of several social reformers, like Raja Ram Mohan Ray, Iswar Chandra Vidyasagar and Swami Vivekananda. These social reforms have eventually led to a cultural atmosphere where practices like sati, dowry and caste-based discrimination or untouchability, the evils that crept into the Hindu society, were abolished.

When Gandhi asked him to differentiate between atheism and godlessness Gora replied, Gandhi supported Gora's anti-untouchability reform movement, and remarked that he wished Gora would succeed in producing a Tuskegee in India. Tuskegee in Alabama, United States, is an important site in Africa American history where Booker T. Washington established the Tuskegee University. In 1952, he contested in the parliamentary elections to propagate his idea of party-less democracy. In 1967, he also contested in the assembly polls.

Shahu made great efforts to abolish the concept of caste segregation and untouchability. He introduced (perhaps the first known) reservation system in government jobs for untouchable castes. His Royal Decree ordered his subjects to treat every member of society as equal, and granting the untouchables equal access to public utilities like wells and ponds, as well as establishments like schools and hospitals. He legalised inter-caste marriage and made great efforts to improve the situation of the dalits.

He also tried to ensure that people thus educated were suitably employed, and he appealed both for a class- free India and the abolition of untouchability. His 1902 measures created 50 percent reservation for backward communities. On 16 September 1921, the first Justice Party government passed the first Communal Government Order (G. O. # 613), thereby becoming the first elected body in the Indian legislative history to legislate reservations, which have since become standard across the country.

Her new column, Sarada Lekhalu (శారద లేఖలు)(Letters from Sarada) was under the pseudonym Sarada. The letters were addressed to an imaginary friend, Kalpalata. In these letters, Varalakshmamma discussed issues such as the Sharda Act, divorce law, the khadi movement, non-cooperation, erasing untouchability, unfounded customs, physical exercise, the changes implemented in measurements and weights and microphones. She started a women's organization, Stree Hitaishini Mandali to promote women's education, vocational skills and to improve their social status.

Her initial interest was in Shooting but instead she pursued her career in Discus throw until 2014, when she finally switched to Archery. Because of her disability and their financial condition, her parents were against of their daughter taking up Archery, but eventually started supporting her. She was born to a Dalit family and during her training faced discrimination and untouchability as well. She has also completed her Masters in Library Sciences from Baba Mastnath University, Rohtak.

Subramania Iyer campaigned vehemently for reforms in Hindu society. He supported widow remarriage and desired to abolish untouchability and child marriages. Subramania Iyer arranged for the remarriage of his eldest daughter, Sivapriyammal, who had been widowed at the age of 13, to a boy in Bombay during the 1889 Congress session. Subramania Iyer wrote in The Hindu that: He realised the importance of speaking in the local language and addressed the masses in Tamil in his public lectures.

By the same time a Muslim boy walking nearby heard the shouting and went to see what was happening. He saw a girl was drowning in the pond. He knew it was the princess but at first he hesitated to save her because in that time there was untouchability practiced in Kerala. That means if a lower caste person touch a higher caste person it was considered as a sin and some times he may even lose his life.

In the 1930s, Saraswathi championed and performed marriages of devadasis and of widows remarriages along with her husband Gora. After learning about their efforts to abolish untouchability and the caste system, and towards social reform, they were invited to Mahatma Gandhi's ashram in Sevagram in 1944, where they stayed for two weeks. Along with her husband, Saraswathi established the Atheist Center in 1940. Their goal was to promote human values based on atheism, rationalism and Gandhism.

For the defence of Dalit rights, he started many periodicals like Mook Nayak, Bahishkrit Bharat, and Equality Janta. He was appointed to the Bombay Presidency Committee to work with the all-European Simon Commission in 1925. This commission had sparked great protests across India, and while its report was ignored by most Indians, Ambedkar himself wrote a separate set of recommendations for the future Constitution of India. By 1927, Ambedkar had decided to launch active movements against untouchability.

Yami was an outspoken nonconformist and challenged the social norms of the day like untouchability. He demanded in Parliament that laws related to caste and ethnicity be scrapped, but the proposal was rejected. In 1969, a year after his wife died, he remarried outside his caste a Bahun woman named Sabitri Devi Dahal. He also hired a woman from a so-called untouchable caste as a cook in his kitchen, an unthinkable act in those days.

The one of the first Muslim Sufi missionary Khawaja Moinuddin Chishti came to Rajasthan in 1222 CE and settled in Ajmer. Khawaja Moinuddin Chishti is also popularly known by his title "Ghareeb Nawaz" (friend of the poor). Khawaja Moinuddin Chishti is one of the most influential Sufi in India and is credited with spreading of Islam in the Indian subcontinent. When Khawaja Moinuddin Chishti reached India, he found the local society to be poisoned by untouchability.

Vaikom Satyagraha (1924–25) was a satyagraha (social protest) in erstwhile Travancore (now part of Kerala, India) against untouchability and caste discrimination in Hindu society of Kerala. The movement was centered around the Sri Mahadeva Temple temple at Vaikom, in the present day Kottayam district. The Satyagraha was aimed at securing freedom to all sections of society to pass through the public roads leading to the Sri Mahadeva Temple and was lead by prominent leaders from Ezhava community.

Dalkhithi Saav Chhutan (Gujarati: ડાળખીથી સાવ છૂટાં) (English: Severed From Its Branch) is a collection of committed poetry in Gujarati written by Ashok Chavda 'Bedil'. The book won the Yuva Puraskar (2013) instituted by Sahitya Akademi, New Delhi. The book consists of deep and intense emotions of the poet expressed in different forms of poetry such as ghazal, Geet, and free verse. The poems in this book deal with social issues in India, such as castism and untouchability.

Valasai formed the Scheduled Caste Federation of Pakistan (SCFP) to raise the issues of human inequality, untouchability and caste discrimination. Under the SCFP platform, he wrote petitions and letters to the President, Prime Minister and Chief Justice of Pakistan drawing their attention to the plight of Scheduled Castes tribes and particularly the Meghwal, Kolhi, Bheel, Bagdis, and Oads. His main emphasis was that since Pakistan did not subscribe to these social evils ideologically and spiritually, concrete steps were needed.

The three more or less contemporary poets Kumaran Asan, Vallathol Narayana Menon and Ulloor S. Parameswara Iyer considerably enriched Malayalam poetry. Some of their works reflect social and political movements of that time. Asan wrote about untouchability in Kerala; Ullor's writings reflect his deep devotion and admiration for the great moral and spiritual values, which he believed were the real assets of ancient social life of India. They were known as the trio of Malayalam poetry.

The congregation consisted of 8-10 men and 25-30 children, and many others listening from outside the door. However, most seemed to attend out of curiosity of seeing the European ladies and men. The church services commenced by ringing the bell. Further, she describes the social scorn and humiliation suffered by the Pariah community, such as not being allowed to even walk in the street of the high caste people, untouchability practiced for the fear of pollution by lower castes.

Chamar is a dalit community classified as a Scheduled Caste under modern India's system of positive discrimination. Historically subject to untouchability, they were traditionally outside the Hindu ritual ranking system of castes known as varna. They are found throughout the Indian subcontinent, mainly in the northern states of India and in Pakistan and Nepal. Ramnarayan Rawat posits that the association of the Chamar community with a traditional occupation of tanning was constructed, and that the Chamars were instead historically agriculturists.

Orient Longman: New Delhi. p. 349. When Periyar joined the Congress in 1919, he believed that the prominent people in that organisation were enlightened and hoped that with their co- operation, he could get rid of the practice of untouchability. Furthermore, Periyar believed that people of the backward and depressed classes could be enabled to have proper education and have their proper share in government appointments through the help of the Congress Party.Gopalakrishnan, Periyar: Father of the Tamil race, pp.

He was a member of the Andhra Pradesh State Board for Gandhi Memorial Fund for 15 years. He took charge as Gandhi Tatva Pracharak (Campaigner) of Vijayawada Centre and published pamphlets promoting Khadi sales, cotton weaving, upliftment of Harijans, removal of untouchability and village industries. He wore Khadi throughout his life and gave utmost importance to Gandhi's Safai programs involving in the cleanliness of surroundings, self-help, etc. He was a member of the Editorial Board, Gandhian Literature Publication CommitteeK.Veerayya.

When the Indian National Congress split in 1923, Rajagopalachari was a member of the Civil Disobedience Enquiry Committee. He was also involved in the Vaikom Satyagraha movement against untouchability during 1924–25. In the early 1930s, Rajagopalachari emerged as one of the major leaders of the Tamil Nadu Congress. When Gandhi organised the Dandi march in 1930, Rajagopalachari broke the salt laws at Vedaranyam, near Nagapattinam, along with Indian independence activist Sardar Vedaratnam and was afterwards imprisoned by the British.

The Anti-Untouchability League and the Congress Propaganda Organization in England in its early days received liberal financial support from him. His life was filled with relentless struggle against Imperialism and economic and social distress. Though an anti-imperialist, he had lifelong friendship with some of the representatives of imperialism in India, such as governors and viceroys. Lord Ripon, Lord Curzon, Lord Pentland, Lord and Lady Hardinge, Sir Conran Smith and Sir William Meyer were his friends from the Imperialistic Bloc.

The Directive Principles of State Policy, enshrined in Part IV of the Indian Constitution reflects that India is a welfare state. Seats are reserved for scheduled castes and scheduled tribes in government jobs, educational institutions, Lok Sabha and Vidhan Sabha. The government has passed laws for the abolition of untouchability, Begar and Zamindari. Food security to all Indians are guaranteed under the National Food Security Act, 2013 where the government provides food grains to people at a very subsidised rate.

The capital, Kolkata, was the workplace of several social reformers, including Raja Ram Mohan Roy, Iswar Chandra Vidyasagar and Swami Vivekananda. Their social reforms eventually led to a cultural atmosphere that made it possible for practices like sati, dowry, and caste-based discrimination, or untouchability, to be abolished.History of the Bengali-speaking People by Nitish Sengupta, p 211, UBS Publishers' Distributors Pvt. Ltd. . The region was also home to several religious teachers, such as Chaitanya, Ramakrishna, Prabhupada and Paramahansa Yogananda.

Instead, a theme of social equality denouncing untouchability and gender discrimination was put forward. The devotional songs, that were sung in form of Kirtans and namgaan, also helped to collectively reinforce a common congregational identity among themselves. Whilst the sect did play an important role in organising and propagating the social protests, the efforts to entirely subvert the Hindu society failed and the broader community soon returned to the theme of sanskritisation, whilst still ascribing to the other ideals of the sect.

Dr. Babasaheb Ambedkar with Women delegates of the Scheduled Caste Federation during the Conference of the Federation on July 8, 1942 at Nagpur. In the 1920s, Dalit women were active in anti-caste and anti-untouchability movements. Dalit women were involved in the Non-Brahman movement in the 1930s. These early organizations helped pass resolutions against issues such as child marriage, dowries and enforced widowhood. In 1942, 25,000 Dalit women attended the All India Depressed Classes Women Conference in Nagpur.

He worked for the development of weaker section and eradication of untouchability. In his political career that spanned across nearly one decade, he has won twice as a MLA of Jeypore in the elections of 1952 and 1957. In fact he was the first MLA from Jeypore after independence of India. He has represented the Jeypore constituency for two times [2] in the Odisha legislative assembly and besides being the Leader of Dalits in the assembly had worked hard for the empowerment of Dalits and Adivasis.

Ambedkar established hostels, schools and colleges which were open to Dalits. As part of the movement surrounding the independence of India from Britain, major social changes took place and Dr. B. R. Ambedkar was appointed to lead the committee to draft a new constitution for India. He proposed, and the new country passed into law, a wide range of civil liberties, including the legal abolition of untouchability. Many Indian universities were renamed after people like Ambedkar and those changes were welcomed with few arguments.

An attitude against untouchability and casteism and interest in acquiring modern education were evident among all sections. Pressures for the same started developing in the society. Extension of English education initiated by Christian missionaries in 1906 and later carried forward by government, rebellion for wearing a cloth to cover upper parts of body, installing an idol at Aruvippuram in 1888, Malayali Memorial in 1891, establishment of SNDP Yogam in 1903, activities, struggles etc. became factors helpful to accelerate changes in Kerala society during a short time.

He began with public movements and marches to open up public drinking water resources. He also began a struggle for the right to enter Hindu temples. He led a satyagraha in Mahad to fight for the right of the untouchable community to draw water from the main water tank of the town. In a conference in late 1927, Ambedkar publicly condemned the classic Hindu text, the Manusmriti (Laws of Manu), for ideologically justifying caste discrimination and "untouchability", and he ceremonially burned copies of the ancient text.

Tamil Nationalism has been part of the Tamil political Arena ever since a Tamil identity pride has been created among the Tamil populace in the late 19th century. Dravidian movement and Tamil nationalism rose from the same roots. They differed in very few but were identical in important topics, such as eradication of casteism , promoting religious equality and extermination of untouchability. While Dravidian parties take these topics at the same level of Promotion of Tamil, the Tamil organizations sole priority was promotion of Tamil.

Economic and Political Weekly, pp.749-759. New Palace, Kolhapur In the 1930s, Jedhe merged the non-Brahmin party with the Congress party, changing it from an upper-caste dominated body to a more broadly based but also Maratha-dominated party. Another notable Marathi figure of the time was Dr Ambedkar, who led the campaign for the rights of Dalits, a caste that included his own Mahar caste. Ambedkar disagreed with mainstream leaders like Gandhi on issues including untouchability, the government system and the partition of India.

Published by Anmol Publications PVT. LTD. . Page 116. and his followers like swami Shraddhanand, who also worked on the Sangathan consolidation aspect of Hinduism, in North India, especially Punjab in early 1900s, though it gradually spread across India. Shuddhi had a social reform agenda behind its belligerent rationale and was aimed at abolishing the practise of untouchability by converting outcasts from other religions to Hinduism and integrating them into the mainstream community by elevating their position, and instilling self-confidence and self-determination in them.

Kunhiraman was a close associate of Narayana Guru and an active participant in the intellectual and social activities of Sivagiri Mutt. He was one of the leaders of the Vaikom Satyagraha, a social protest against untouchability, centred around the Shiva temple at Vaikom during 1924–25. He continued to be a part of the agitation which resulted in the Temple Entry Proclamation of 1936. He was a part of the Sree Narayana Dharma Paripalana Yogam and served as its general secretary during 1928–29 and 1931–32.

The town Improvement Committee was set up in 1894. This district had a prominent role in the freedom struggle of the country. The campaign for the eradication of untouchability was organized much earlier in this district by T.K. Madhavan, a journalist and in 1925 the approach roads to the temples, especially in Ambalappuzha Sree Krishna Swami temple were thrown open to the Hindus of all castes. The district also witnessed the ‘Nivarthana’ movement which was started as a protest against the constitutional repression in 1932.

Does the fact that a woman has a physiological feature – of > being in a menstruating age – entitle anybody or a group to subject her to > exclusion from religious worship? The physiological features of a woman have > no significance to her equal entitlements under the Constitution… To exclude > women is derogatory to an equal citizenship. The judgment was acknowledged for recognizing that denying entry into temples to women on the basis of physiology amounted to a constitutionally prohibited practice of untouchability under Article 17. He stated that “the social exclusion of women, based on menstrual status, is a form of untouchability, which is contrary to constitutional values. Notions of ‘purity’ and ‘pollution’, which stigmatise individuals, have no place in a constitutional order.” Following protests against the judgment in the State of Kerala, a five judge Bench of the Indian Supreme Court, while hearing a review petition against the judgment in November 2019, decided to refer the matter to a larger Bench. Justice Chandrachud and Justice Nariman (who were both part of the original Bench that passed the majority judgment) dissented and held that the parameters for the exercise of the review jurisdiction of the Court had not been met.

E.V. Ramasamy statue at Vaikom town in Kottayam, Kerala E.V. Ramasamy joined the Indian National Congress in 1919 after quitting his business and resigning from public posts. He held the chairmanship of Erode Municipality and wholeheartedly undertook constructive programs spreading the use of Khadi, picketing toddy shops, boycotting shops selling foreign cloth, and eradicating untouchability. In 1921, Periyar courted imprisonment for picketing toddy shops in Erode. When his wife as well as his sister joined the agitation, it gained momentum, and the administration was forced to come to a compromise.

Starting with about 500 people at Vaikom, the number increased to about 5000 when the procession reached Thiruvananthapuram in November 1924. In February 1924, they decided to launch a ‘Keralaparyatanam’ to gain temple entry and also the right to use public roads for every Hindu irrespective of caste or creed. In Vaikom, a small town in Kerala state, then Travancore, there were strict laws of untouchability in and around the temple area. Dalits, also known as Harijans, were not allowed into the close streets around and leading to the temple, let alone inside it.

Kamath (2001), pp. 278–279 Social reforms aimed at removing practices such as sati and social discrimination based upon untouchability, as well as demands for the emancipation of the lower classes, swept across India and influenced Mysore territory.Chopra et al. (2003), pp. 196–197, p. 202 In 1894, the kingdom passed laws to abolish the marriage of girls below the age of eight. Remarriage of widowed women and marriage of destitute women was encouraged, and in 1923, some women were granted the permission to exercise their franchise in elections.

The Hindu Mahasabha stridently opposes Westernisation, which it regards as a decadent influence on Indian youth and culture. It calls for a revival of the Sanskrit language. The Mahasabha opposed socialism and communism as decadent foreign ideologies that do not represent India's indigenous needs and conditions. Although opposed to untouchability and caste discrimination, the Mahasabha continues to support the varna system which Mahasabha believes is the world order and has stood true throughout the history and will hold true even in the future no matter what kind of establishment comes to power.

From its initial years, the VHP led a concerted attack on the social evils of untouchability and casteism while launching social welfare programmes in the areas of education and health care, especially for the Scheduled Castes, backward classes, and the tribals.Smith, David James, Hinduism and Modernity P189, Blackwell Publishing The organisations started and supported by the RSS volunteers came to be known collectively as the Sangh Parivar. Next few decades saw a steady growth of the influence of the Sangh Parivar in the social and political space of India.

With the guiding principles of Gora and his positive atheism, Atheist Centre, India brought revolutionary changes in Indian social work. Born for the cause of social change with Gandhian principles, Atheist Centre, India initiated and continuing the social work for social change. Atheist Centre started its work from removal of untouchability in 1940s, Atheist Centre organised the cosmopolitan dinners and inter-caste marriages to annihilate the caste system, exposing superstitious beliefs and promoting scientific temper and humanism. Mahatma Gandhi was impressed with Atheist Centre's work and interested and met atheist Gora.

He recognized the girl drowning in the pond as the princess, but was hesitant about saving her because of untouchability and if a lower-caste person touched an upper-caste person it was considered a sin, possibly punishable by death. However, he rescued her and gave her his dhoti to cover the princess. When the news reached the Chirakkal Raja, he called his daughter and the Muhammed Ali. At that time, if a man gave a pudava (a long cloth used for covering the body) to an unmarried woman, they were considered married.

Once released, Patel served as interim Congress president, but was re-arrested while leading a procession in Bombay. After the signing of the Gandhi–Irwin Pact, Patel was elected president of Congress for its 1931 session in Karachihere the Congress ratified the pact and committed itself to the defence of fundamental rights and civil liberties. It advocated the establishment of a secular nation with a minimum wage and the abolition of untouchability and serfdom. Patel used his position as Congress president to organise the return of confiscated land to farmers in Gujarat.

Tilak was strongly opposed to liberal trends emerging in Pune such as women's rights and social reforms against untouchability. Tilak vehemently opposed the establishment of the first Native girls High school (now called Huzurpaga) in Pune in 1885 and its curriculum using his newspapers, the Mahratta and Kesari. Tilak was also opposed to intercaste marriage, particularly the match where an upper caste woman married a lower caste man. In the case of Deshasthas, Chitpawans and Karhades, he encouraged these three Maharashtrian Brahmin groups to give up "caste exclusiveness" and intermarry.

The Muslim League leadership resolved to hold the meeting at any cost. Muslim League leaders Mohammad Ershad and Mujibur Rahman enlisted minister Abdul Gofran as one of the speakers at the meeting. On 23 March 4,000 to 5,000 Muslims marched in a procession from Ramganj to Kazirkhil and then back to Ramganj, chanting slogans, and gathered for the meeting. Addressing the gathering one of the speakers, Yunus Mian Pandit, criticised the Hindus for the practice of untouchability and lack of a purdah system and justified an economic boycott on them.

Satyamev Jayate () is an Indian television talk show aired on various channels within Star Network along with Doordarshan's DD National. The first season of the show premiered on 6 May 2012 and marked the television debut of popular Bollywood actor and filmmaker Aamir Khan. The second season of the show was aired from 2 March 2014 and the third season started from 5 October 2014. The show focuses on sensitive social issues prevalent in India such as female foeticide, child sexual abuse, rape, honour killings, domestic violence, untouchability, alcoholism, and the criminalization of politics.

Gopaldas and Bhaktiba worked tirelessly for the Gandhian causes of eradication of untouchability and for women's education. They were the pioneers in advancing female literacy in Gujarat and Saurashtra, especially the residential schools for girls. They founded Vitthal Kanya Vidyalaya in Nadiad in 1935 and later Vallabh Kanya Vidyalaya at Rajkot in 1946, both of them residential schools for girls. Soon after independence, it was Darbar Gopaldas who was given the honour in 1947 to lay the foundation stone of Kirti Mandir, the memorial for Mahatma Gandhi in his birthplace Porbander.

During the First World War, Swarup Rani helped knit and gather woollen clothing for soldiers, along with groups of European and Indian ladies. Until 1920, Swarup Rani resided in relative luxury. She lived with an extended family in a large house then known as Anand Bhavan, in Allahabad, Uttar Pradesh. In 1920, with Gandhi as the leader of Indian National Congress and with his twofold strategy of non-cooperation with the British and a fight against Indian "social evils" starting with untouchability, the ethos and functioning of the her household transformed.

Nehru-Gandhi family group photo, Sawrup Rani Nehru seated first left In 1920, with Gandhi as the leader of the Indian National Congress and with his two-fold strategy of non-cooperation with the British and a fight against Indian "social evils" starting with untouchability, the ethos and functioning of the Nehru family household transformed. Both Jawaharlal and Motilal gave up their legal practices.Nehru and Sahgal, Before Freedom. p.25-30 The resulting financial difficulties also led to the sale of the Nehru women's jewellery, including Swarup Rani's.

In 2019, the Tamil Nadu Untouchability Eradication Front protested against an iron fence which blocked the pathway mostly used by Dalits in the Alagumalai village in Tiruppur district for drinking water, their children's education and to reach their homes. The fence forced them to walk about 2 km for drinking water. The fence which also compounded a temple was raised on the instructions of the Hindu Munnani, a Sangh Parivar outfit. Later the part of the fence which blocked the road was removed on the orders of the sub- collector due to the protests.

The TNUEF welcomed the move and postponed their protests to remove the entire fence. The Hindu Munnani protested against the Sub-collector for unblocking the pathway. In June 2019, The TNUEF protested demanding the demolition of an ‘Untouchability Wall’ which blocked the dalits in Ambedkar Nagar, Vellore district to access a temple where they have worshipped for 150 years. In October 2019, the TNUEF protested to take action against a builder who put up a 'Brahmins only' advertisement for apartments on sale for an upcoming residential project at Srirangam.

Shripad Mahadev Mate (2 September 1886-25 December 1957) was a Marathi writer and a social reformer from Maharashtra, India. Mate was a teacher of English and Marathi literature by profession. Although he took up writing at the relatively late age of forty-four, during the remainder of his life he wrote eclectically and copiously on a variety of social, scientific, biographical and historical subjects. He was deeply troubled by the social scourge of untouchability in contemporary India, and wrote several short stories as well as essays arguing for the abolition of this practice.

Gopabandhu became All India Vice-President of the Lok Sevak Mandal in April 1928. He became ill while attending a society meeting in Lahore and died on 17 June 1928. Brahmananda Satapathy, a professor of political science, has said of Das that "His crusade against untouchability, advocacy of widow remarriage, campaign for literacy, new model of education, stress on both rights and duties, emphasis on women education, particularly vocational training and above all a deep commitment and compassion for poor and destitutes have immortalised him in Orissa and India".

He continued further education to complete M.A. and L.T. from University of Madras. He founded the Social Purity Association in 1891 to train people as honest citizens. He worked for the eradication of untouchability and upliftment of Harijans, and founded an orphanage and a hostel for Harijan boys and girls in Kakinada. He strived for the abolition of the "Devadasi system" (the system in which women were devoted to the temples and who in the course of time were treated like prostitutes) in Andhra, and succeeded to a considerable extent.

Karuppan's famous work Jathikummi, which criticised the prevailing caste system, was written in 1904 during the period of his study at Kodungallur Kovilakam and it became popular among the poor. Jaathikkummi is a pioneering attempt in Malayalam literature questioning the caste system and untouchability. While Sree Narayana Guru, Kumaran Asan and Ayyankali worked for social changes in the Travancore State, the presentation of Jaathikkummi was the first step initiated in that direction in Cochin State by Karuppan, who was then a 19-year-old student. Kumaran Asan's Duravastha was published 10 years later.

It began to reflect the rise current of social and political awareness, and depicted far ranging social themes from Mahatama Gandhi's anti-untouchability movement to the non-violence movement in the coming decades, many of the jatra plays opposing colonialist ideologies, oppression and eulogising patriots were even banned by the British. This was also the time, when Communism was taking roots in Bengal, and jatras increasingly saw dramatisation of the life of Lenin, and portrayal communist ideologies and thought.Yatra Indian theatre: theatre of origin, theatre of freedom, by Ralph Yarrow. Published by Routledge, 2001. .

The church services commenced by ringing the bell. Further, she describes the social scorn and humiliation suffered by the Pariah community, such as not being allowed to even walk in the street of the high caste people, untouchability practiced for the fear of pollution by lower castes. However, the Europeans readily employed servants from the Pariah communities and their sent to Mission schools, brightening their employment prospects. Further, Sarah Sanderson, writing on 24 September 1859, describes the pettah as the native town of Bangalore with a population of about 60,000.

Set in the north Indian cantonment town Bulandshahr, Untouchable is a day in the life of a young Indian sweeper named Bakha. The son of Lakha, head of all of Bulashah's sweepers, Bakha is intelligent but naïve, humble yet vain. Over Bakha's day, various major and minor tragedies occur, causing him to mature and turn his gaze inward. By the end of the novel Mulk Raj Anand, the author, has made a compelling case for the end of untouchability because it is an inhumane, unjust system of oppression.

According to Jaiswal, when the members of aboriginal groups were assimilated into the Brahmanical society, the privileged among them may have tried to assert their higher status by disassociating themselves from their lower-status counterparts, who were gradually branded as untouchables. Untouchability is believed to have been first mentioned in Dharmashastra. According to the text, untouchables were not considered a part of the varna system because of their grievous sins, barbaric or unethical acts such as murder, harassment etc. Therefore, they were not treated like the savarnas (Brahmins, Kshatriyas, Vaishyas and Shudras).

He was successful in helping the common masses imbibe the spirit of Sankardeva’s ideal of harmony and amity through religious meetings, namkirtan, cultural functions, inter-caste/inter-tribe marriages, community feasts etc. These helped them eradicate evils like untouchability and bring about communal harmony and unity. Inter-caste marriage in the Ek Xarown Bhagowoti Xomaj, marriage between different classes, castes and ethnic communities have become a routine affair. These not only helped bring about harmony and unity among the people but also translated Gandhiji’s dreams of a free and equal society into a reality.

However, this aura of untouchability nearly came to an end when the cornermaster was himself cornered.Sources differ over what year this happened, ranging from 1837 or 1838 through 1855. Little particularly favored shorting the stocks of the Erie Railroad Company, and it was here that he was trapped by the cornering of the company's stock by a hostile syndicate of rival stockbrokers calling itself the "Happy Family" (in much the same way as he had done to countless other traders before). This led to a rather dramatic showdown between Little and the financiers involved.

He published two novels in 1944, Bhala Paibara Sesha Katha and Tunda Baida. Bhala Paibara Sesha Katha portrays the untouchability in the Indian society and Tunda Baida depicts the relation between a widow and her younger brother-in-law and rumors spread about them by villagers. While Haa Anna (1935) was set against the backdrop of Orissa famine of 1866, his 1946 published novel Shasti (Punishment) depicts famine's aftermath and pestilence during the years 1866 and 1870. Both the novels portrayed the romantic love stories with social and economical inequality.

Dalit (), meaning "broken/scattered" in Sanskrit and Hindi, is a term used for people belonging to castes in India who have been subjected to untouchability. Dalits were excluded from the four-fold varna system of Hinduism and were seen as forming a fifth varna, also known by the name of Panchama. Dalits now profess various religious beliefs, including Hinduism, Buddhism, Sikhism, Christianity, Islam and various other belief systems. The term dalits was in use as a translation for the British Raj census classification of Depressed Classes prior to 1935.

Nonetheless, while caste- based discrimination was prohibited and untouchability abolished by the Constitution of India, such practices are still widespread. To prevent harassment, assault, discrimination and similar acts against these groups, the Government of India enacted the Prevention of Atrocities Act, also called the SC/ST Act, on 31 March 1995. In accordance with the order of the Bombay High Court, the Information and Broadcasting Ministry (I&B; Ministry) of the Government of India issued an advisory to all media channels in September 2018, asking them to use "Scheduled Castes" instead of the word "Dalit".

Dalit is mostly used to describe communities that have been subjected to untouchability. Such people were excluded from the four-fold varna system of Hinduism and thought of themselves as forming a fifth varna, describing themselves as Panchama. The term was in use as a translation for the British Raj census classification of Depressed Classes prior to 1935. It was popularised by the economist and reformer B. R. Ambedkar (1891–1956), himself a Dalit, and in the 1970s its use was invigorated when it was adopted by the Dalit Panthers activist group.

The foreigners may encounter racist interpretation of such rules of untouchability and purity, whereby white people may not face any discernible amount of discrimination, except while entering holy areas of the home; whereas Black and other dark- skinned people may be treated similar to dalits. Alcoholic beverages are seen as impure and drunk people may not be welcome to most Brahmin/chetry households, even in those that do not discriminate based on caste or race. Among the majority of Nepalese, including non-conservative Brahmin and Chetris, these traditional discriminatory practices are not encountered.

At the request of the Government of India, he headed a number of commissions such as the Central Law Commission, National Commission on Labour and the Bank Award Commission. At the request of Indira Gandhi, then the Prime Minister of India, he held the honorary office of the Gandhigram Rural Institute in Southern India. He served twice as the President of Social Reform Conference and organized campaigns for eradicating the evils of casteism, untouchability, superstition and obscurantism to promote national integration and unity. Gajendragadkar also carried forward the Madhva tradition of Vedanta and Mimasa.

According to the scholar R.S. Mugali, Vaddaradhane is one of the finest pieces of Jain literature, which stands out by itself in all of Kannada literature.Mugali (2006), pp. 177-178 In addition to religious content describing the lives of Jain saints (Jainas), it treats on Jain tenets regarding the torments of flesh and spirit, interpretations of fate (karma), rebirth and the plight of humans on earth. The text gives useful information about contemporary society including education, trade and commerce, magic and superstitions, the caste system and untouchability, and position of women in society.

Some of the conventions and customs established to resolve lingering controversies have become part of gurmat. In regard to the wedding ceremony for instance, the custom of Anand Karaj has gained universal acceptance which was not the case until the beginning of the twentieth century: any other form of the ritual will not have the sanction of gurmat today. The use of intoxicants and eating meat is prohibited. Casteism and untouchability are ruled out in principle; any vestiges of it such as use of caste-names as surnames are generally considered against gurmat.

Early political consolidations gave rise to the loose-knit Maurya and Gupta Empires based in the Ganges Basin. (a) ; (b) ; (c) ; (d) Their collective era was suffused with wide- ranging creativity, (a) ; (b) but also marked by the declining status of women, (a) ; (b) ; (c) and the incorporation of untouchability into an organised system of belief. In South India, the Middle kingdoms exported Dravidian-languages scripts and religious cultures to the kingdoms of Southeast Asia. In the early medieval era, Christianity, Islam, Judaism, and Zoroastrianism put down roots on India's southern and western coasts.

Mohandas Gandhi pioneered the art of Satyagraha, typified with a strict adherence to ahimsa (non-violence), and civil disobedience. This permitted common individuals to engage the British in revolution, without employing violence or other distasteful means. Gandhi's equally strict adherence to democracy, religious and ethnic equality and brotherhood, as well as activist rejection of caste-based discrimination and untouchability united people across these demographic lines for the first time in India's history. The masses participated in India's independence struggle for the first time, and the membership of the Congress grew over tens of millions by the 1930s.

He emphasized the importance of Charity, Truth and love and induced these values into the rituals. Most of his teachings and rituals he advocated has both religious and social implications. Historically, the rituals were used or viewed as an attempt to break the inequalities, mainly caste-based, prevailed in the society of the time, and to strengthen and uplift the sociologically downtrodden and ill-treated. Examples of this include the charity on food as 'Anna Dharmam' , physical as well as spiritual cleanliness through Thuvayal Thavasu, eliminating untouchability through Thottunamam, self-respect and courage through headgear, and unifying various castes through Muthirikkinaru.

Many of the actors debuted through this film. Neelakuyil was a landmark film in Malayalam cinema history that paved a new path for Malayalam cinema by breaking away from the earlier tradition of adapting plots from Hindi films for making Malayalam films, of which the story or the characters could never be identified with the culture of Kerala."Neelakuyil - The Blue Cuckoo (1954)". Cinemaofmalayalam.net. Undated. Retrieved 2010-12-28. Based on a story by famous Malayalam writer Uroob, Neelakuyil had dialogues with local accent, and the script’s hard-hitting dialogues flay social evils such as untouchability, feudalism, and injustice towards women.

The Vanniyars are an intermediate caste dominant in northern Tamil Nadu and form 12-13% of the state's population. The Adi Dravidar community, formerly called Paraiyars, make up approximately half of the state's Dalit population and form around 10% of the state's population. Dharmapuri had been a stronghold of the Naxalite movement until the early 2000s, and the Communists and other Leftist groups encouraged a solidarity between different communities and ensured casteism was significantly reduced. With the collapse of Naxalism, the people, once monolithic in their opposition to untouchability and discrimination, were now lured by caste identities and the promise of power.

In spite of objections from his father-in- law, Pratap went to Kolkata in 1906 to attend the Congress session, and met several leaders involved in the Swadeshi movement, deciding to promote small industries with indigenous goods and local artisans. He was very much against social evils, especially untouchability. To eliminate this evil he dined with a Tamata family of Almora in 1911, and a Mehtar family of Agra in 1912. He was influenced by the speeches of Dadabhai Naoroji, Bal Gangadhar Tilak, Maharaja Baroda, and Bipin Chandra Pal, helping to make him a patriot who turned Swadeshi.

Though Narasinga Rao was born into a traditional Brahmin Family, he was deeply influenced by the efforts of Mahatma Gandhi to eradicate untouchability in the society. Moved by the plight of poor people (called untouchables in those days), he strived throughout his life to integrate them into society and provide them economic opportunities and equal social status. He ignored the threat of social boycott by fellow Brahmins and participated in "sahapankti-bhojanam" (eating along) with the down trodden untouchables. His stature, wealth, political influence, and social status gradually forced other members of his community and others to follow his reforms.

The movie was opposed by orthodox Hindus since it contained elements that criticised Hinduism. Two other movies written by Karunanidhi that contained such messages were Panam (1952) directed by famous comedian and political activist N. S. Krishnan and Thangarathnam (1960) produced and acted by S. S. Rajendran another popular actor and DMK activist. These movies contained themes such as widow remarriage, abolition of untouchability, self-respect marriages, abolition of zamindari and abolition of religious hypocrisy. Another memorable hit movie was Manohara (1954) starring Sivaji Ganesan, S. S. Rajendran and P. Kannamba known for its crisp dialogues.

Their demands were for the government to enact the 2005 Supreme Court Order to improve the living conditions of the Badi community with a 26-point list of issues to be addressed. These included end of prostitution and untouchability, permanent shelter for an otherwise nomadic community, registration of their births and citizenship in the mother's name for their children. When their demands remained unheard, Uma Devi Badi escalated the protest, removing her clothes from her top half and hanging from the gate of the seat of government while chanting slogans. Other women in the protest followed her example.

Metahistorical Romance is a term describing postmodern historical fiction, defined by Amy J. Elias in Sublime Desire: History and Post-1960s Fiction. Elias defines metahistorical romance as a form of historical fiction continuing the legacy of historical romance inaugurated by Sir Walter Scott but also having ties to contemporary postmodern historiography. In particular, in metahistorical romance, poststructuralist play invokes the "historical sublime" as defined in the work of Hayden White. Metahistorical romance--such as Thomas Pynchon's novel Mason & Dixon--attempts to recuperate the sublime untouchability of the past, to reach History and know it, but paradoxically in the context of the political.

The internal division between Jat Sikh and Mazhabi still broadly follows the economic distinction between farmer and landless labourer. It is land-ownership rather than varna's stress on occupational status that defines discrimination within the Sikh communities of the Punjab, and Ronki Ram notes that the nature of untouchability itself in Punjab differs from the rest of India because it is "related more to prejudice than pollution". Many Mazhabi are still exploited in low-status jobs, they are often forced to live in less desirable areas of villages, cannot use the gurdwaras frequented by higher-caste Sikhs and must use special cremation grounds.

This festival is based on the Hindu mythology of Goddess Laxmi in Laxmi Puran. In this Purana, once the Goddess Laxmi visited Shriya, a scavenger Low caste woman, for which Balaram, the elder brother of Jagannath got angry with Laxmi, and she was turned out from Jagannath Temple, Puri, one of the four most sacred places of Pilgrimage (Dham) of the Hindus. Laxmi leaves the temple, and avenges the insult by cursing her husband and elder brother-in-law to go through a prolonged ordeal without food, water or shelter. The Purana raises voice against the evil practices of Untouchability in society.

From 1974 to 1976 he served as the Chairman of the Committee on the Welfare of Scheduled Castes and Scheduled Tribes. During a long span of public life he had also served as the Vice Chairman of the Kerala Khadi and Village Industries Board and President of the Kerala Pulayar Mahasabha. The Kuttamkulam struggle (Vazzhinadakkal Samaram) in 1946 was started as a protest against untouchability in to the premise of the Kudalmanikyam temple in Irinjalakuda. The caste organizations like S N D P, Samastha Cochin Pulaya Mahasabha, the political parties like Kochi rajya prajamandalam, CPI and Beedi workers organizations protested against this injustice.

He fought for social equality, the first phase being the Vaikom Satyagraha, demanding the public roads near the temple at Vaikom be opened to low caste Hindus. In 1924, he took part in the Vaikom and Guruvayoor temple-entry Satyagrahas and anti- untouchability agitation. He opened his family temple for everyone, irrespective of caste distinctionMannam-The Hindu He became a member of the Kerala Congress in 1964 and took part in the agitation against Sir C. P. Ramaswamy Iyer's administration in Travancore. As the first president of Travancore Devaswom Board he revitalised many temples which had almost ceased to function.

As official translator of Gandhian literature, Murty translated into the Telugu language a number of the works of Mahatma Gandhi, edited by Bharatan Kumarappa, including For Workers Against Prominent Untouchability and Medium of Instruction. These works were entrusted to him by the Gandhi Sahitya Prachuranalayam headed by Mallavarapu Venkata Krishna Rao, former education minister in the composite Madras state, and were published in the early 1960s. His literary works, in general, reflect his concern for social change and probity in public life. His plays such as Vimala, MLA and Swapnamlo Swargam deal with various contemporary social issues.

The last 25 years of colonial rule saw the emergence of two movements in Tamil Nadu – the Self-Respect Movement (which was a precursor to the Dravidian movement led by Periyar) and the Communist movement. Before enrolling himself as the first member of the united CPI in Tamil Nadu, Jeevanandham was an active participant in these two earlier movements. His patriotism took him to the national movement; his revulsion toward untouchability and caste-based discrimination led him to support the Self-Respect Movement. After joining the CPI, Jeevanandham and Ramamurthi organized rickshaw-pullers and factory workers on Marxist lines.

Mangu Ram (14 January 1886 – 22 April 1980), known popularly as Babu Mangu Ram Chaudhry, was an Indian freedom fighter, a politician from Punjab and one of the founder members of the Ghadar Party. In 1909, he immigrated to the United States and there became associated with the Ghadar Party. Upon his return to India in 1925, he became a leader of the low-caste people, organising them in opposition to the system of untouchability that oppressed them. He was instrumental in the foundation of the Ad-Dharmi Movement, an organisation dedicated to attaining equality for Untouchables.

It was politically linked to the Communist Party of Nepal (Unified Marxist-Leninist). As of the early 1990s, the majority of the Central Committee members of the organization belonged to CPN(UML), but there were also members of the Samyukta Jana Morcha (Bhattarai group), Samyukta Jana Morcha (Lilamoni group) and some independents. The organization worked for the abolishment of untouchability and for the inclusion of Dalits in political participation. When the CPN(UML) was split in March 1998, a major split also followed in the Mukti Samaj with the emergence of the Nepal Udpidit Jatiya Mukti Samaj as a parallel organization.

An organiser was quoted as saying, "This Pride will not only address the LGBTQIA problems but also the general constructs of the society like shame, untouchability, class bias and sex discrimination within and outside the community and the majority deciding what is best for minorities." The 2018 Bhubaneshwar Pride also had the distinction of being the last Pride March in India that demanded the overhaul of Section 377 – the law criminalising "unnatural sex", as Section 377 was scrapped in a historic judgment by the Supreme Court of India just a few days later, on 6 September 2018.

Nepal police arrested Dambar Bahadur Malla, ward chair of Chaurjahari, and fifteen others. The United Nations Mission in Nepal called for an unbiased examination of the incident. The National Human Rights Commission issued a press release writing "Soti incident goes against the provision of the right to live with dignity, right to equality as guaranteed by the constitution of Nepal, Caste-based Discrimination and Untouchability (Crime and Punishment) Act, and International Convention on the Elimination of All Forms of Racial Discrimination, 1965 signed by Nepal". The government of Nepal sent five people to investigate within two weeks.

Gandhi's planning of the non-cooperation movement included persuading all Indians to withdraw their labour from any activity that "sustained the British government and economy in India", including British industries and educational institutions. In addition to promoting “self-reliance” by spinning khadi, buying Indian-made goods only and doing away with English clothes, Gandhi ‘s non-cooperation movement called for the restoration of the Khilafat in Turkey and the end to untouchability. The resulting public held meetings and strikes (hartals) led to the first arrests of both Jawaharlal Nehru and his father, Motilal Nehru, on 6 December 1921.

In one of the most important speeches delivered in the history of RSS from the platform of Vasant Vyakhyanmala (Spring Lecture Series), Deoras denounced the practice of untouchability in May 1974 in Pune, and appealed to the RSS volunteers to work towards its removal from the Hindu society. The RSS has set up many programs under Seva Bharati, an organization devoted to uplifting the members of scheduled castes. Under it, RSS volunteers have started schools in which they offer vocational courses for slum dwellers and former untouchables while teaching them the virtues of Hinduism.Malik, p. 157.

In 1979, the religious wing of the Sangh Parivar, the Vishwa Hindu Parishad got the Hindu saints and religious leaders to reaffirm that untouchability and caste discrimination had no religious sanction in the Hindu scriptures and texts. The Vishwa Hindu Parishad is also spearheading efforts to ordain Dalits as priests in temples across India, positions that were earlier usually occupied only by people of "upper castes". In 1983, RSS founded a dalit organization called Samajik Samrasta Manch. The leaders of the Sangh Parivar have also been involved in the campaigns against female fetocide and movements for the education.

British anthropologist John Henry Hutton traced the origin of untouchability to the taboo on accepting food cooked by a person from a different caste. This taboo presumably originated because of cleanliness concerns, and ultimately, led to other prejudices such as the taboo on marrying outside one's caste. Jaiswal argues that this theory cannot explain how various social groups were isolated as untouchable or accorded a social rank. Jaiswal also notes that several passages from the ancient Vedic texts indicate that there was no taboo against accepting food from people belonging to a different varna or tribe.

Gandhi achieved some success through his hunger strike. Dalit activists faced pressure from the Hindu population at large to end his protest at the risk of his ailing health. The two sides eventually came to a compromise where the number of guaranteed seats for Untouchables would be increased at both central and provincial levels, but there would be a common electorate. The 1950 national constitution of India legally abolished the practice of untouchability and provided measures for positive discrimination in both educational institutions and public services for Dalits and other social groups who lie within the caste system.

Keshav Sitaram Thackeray (17 September 1885 – 20 November 1973; born Keshav Sitaram Panvelkar; also known as Keshav Sitaram Thakre and Keshav Sitaram Dhodapkar; commonly known by his pen name Prabodhankar Thackeray), was an Indian social reformer who campaigned against superstitions and social evils in India such as untouchability, child marriage and dowry. He was also a prolific author. He was one of the key leaders of the Samyukta Maharashtra Samiti which successfully campaigned for the linguistic state of Maharashtra. He was the father of Bal Thackeray, who founded the Shiv Sena, a pro-Marathi Hindu nationalist party leader.

As a part of a 2006 Federal lawsuit resulting from the controversy, a subpoena revealed that DFN attempted to portray themselves as a Dalit organization rather than a Christian missionary group on their Wikipedia page. D'Souza has been recognized as international experts on the caste issue and has been invited to testify in the United States and internationally on the subject of Untouchability. D'Souza has also frequently been cited by the Christian Coalition and other Evangelical Christian groups in the United States.Joseph D'Souza bio from The 700 Club He testified before the UK Conservative Human Rights Commission on April 4, 2007.

Ponna is pressurized to conceive to improve her husband's social standing and to stop people from bringing up the lack of inheritance for her family's property. Thus, a major portion of the couple's woes come not from their own desire to have a child, but their community's stigmatization towards those who do not have any. The novel also highlights the stratification of Indian society along caste lines, which is brought out through the concept of untouchability. Part of Kali's distress over Ponna attending the festival stems from the thought that his wife might have intercourse with an untouchable.

But the spirit soon disappeared after the intermarriage that Basava facilitated came to an abrupt end when the couple were punished for the same by the King. The dream of the classless society was shaken and Basava soon realised the meek picture and left for Kudala Sangama and a year later died. The movement gave a literature of considerable value in the vernacular language of the country, the literature which attained the dignity of a classical tongue. Its aim was the elimination of the barriers of caste and to remove untouchability, raising the untouchable to the equal of the high born.

According to Christophe Jaffrelot, while Gandhi considered untouchability to be wrong and evil, he believed that caste or class is based on neither inequality nor inferiority. Gandhi believed that individuals should freely intermarry whomever they wish, but that no one should expect everyone to be his friend: every individual, regardless of background, has a right to choose whom he will welcome into his home, whom he will befriend, and whom he will spend time with.MK Gandhi (1920), Speech at Antyaj Conference, Nagpur, pp. 148–55 In 1932, Gandhi began a new campaign to improve the lives of the untouchables, whom he began to call harijans, "the children of god".

Ramaswamy chose literary writing as the vehicle for expressing his rationalist thoughts, and he worked with his close friend Unnava Lakshminarayana, who was a renowned Telugu Brahmin Brahmo leader. His poetic work Kuppuswamy Satakam reveals the theme of social revolution and talks about social evils, blind faith and indignity to man. In his other works such as Sambhukavadha, Suthashrama geethaalu, Dhoortha maanava, Khooni, Bhagavadgita, Rana Pratap and Kondaveeti pathanam, Ramaswamy made a rational analysis of dogmas prescribed by ancient classics and the injustice these dogmas did to people belonging to the lower social orders. Moreover, Ramaswamy attacked discriminatory practices and fought against the idea of untouchability.

Critics attributed Deodhar's appointment to caste discrimination, and both Palwankar brothers, along with other rank-and- file cricketers withdrew from the team after publishing a letter making their protest public and criticising the selection committee for the "unsportsmanlike" decision. Supporters, rallied by the ongoing campaign against untouchability led by Mahatma Gandhi and other political leaders, raised money for the Palwankar brothers and petitioned for their inclusion in the team. When the recovered Pai returned to captaincy, both brothers were reinstated and Baloo selected to join the team as well. The brothers protested again when they were by-passed for the captaincy for the 1922 competition that was held in Pune.

Mohanlal Pandya was an Indian freedom fighter, social reformer and one of the earliest followers of Mahatma Gandhi. Along with fellow Gandhians like Narhari Parikh and Ravi Shankar Vyas, Pandya was a key organizer of nationalist revolts in Gujarat, and a leading figure in the fight against alcoholism, illiteracy, untouchability, and a major proponent of women's freedoms and Gandhian values. Pandya was a close associate of both Gandhi and Sardar Vallabhbhai Patel during the Indian Independence Movement. Mohanlal Pandya was nicknamed as "Onion Thief" ("Dungli Chor") by Gandhi because he had harvested onion from the land which was taken away by the British Government.

The number of castes had multiplied into several sub-castes and community groups Each community was represented by a local body of elders who set the rules that were implemented with the help of royal decrees. Marked evolution of social solidarity can be observed in the community as they vied for privileges and honors and developed unique laws and customs. Health and hygiene by bathing daily was important among certain sections of Hindus and so was oiling ones head at least every fortnight. The practice of Untouchability existed perhaps stemming from the consumption of poor quality meat by persons belonging to the lowest strata of society.

By the late 19th- century, the caste system of Kerala had evolved to be the most complex to be found anywhere in India. There were over 500 groups represented in an elaborate structure of relationships and the concept of ritual pollution extended not merely to untouchability but even further, to unapproachability. The system was gradually reformed to some degree, with one of those reformers, Swami Vivekananda, having observed that it represented a "mad house" of castes. The usual four-tier Hindu caste system, involving the varnas of Brahmin (priest), Kshatriya (warrior), Vaishya (business person, involved in trading, entrepreneurship and finance) and Shudra (service person), did not exist.

In 1925, he became one of the founding fathers of the Communist Party of India; and chaired its inaugural convention in Kanpur. Though the British Government arrested him along with other leaders on charges of conspiring to wage war against the Crown, he was set free, soon after, on account of his failing health. Singaravelar was also a path-breaking social reformer who in his early life took to Buddhism, seeing it as a weapon against the evil of untouchability, which was particularly severe in the 19th-century India. He was also in the forefront of Self respect movement, in the Madras Presidency that fought for equal rights for backward castes.

HE-Buffalo MarikambaTemple The main priest at the temple belongs to the carpenter, or Vishvakarma, caste. Kanakadasa, a famous saint poet of the Bhakti movement, had visited the temple and advised the people to stop animal sacrifice of the he-buffalo. When Mahatma Gandhi visited Sirsi in 1934, during his campaign to abolish untouchability of Dalits, he refused to visit the temple, as animal sacrifice was a prevalent ancient practice at the temple; the sacrifice was in the form of offering of he-buffalo as a sacrifice to appease the goddess. A he-buffalo was specially bred for offering as a sacrifice to the deity during the annual Rathayatra.

Most of them live in separate clusters in villages. As the 19th century drew to a close, untouchables such as the Mazhabis were still denied equal access to the gurdwara (places of worship) by their fellow Sikhs and during the early years of the 20th century members of the Arya Samaj tried to capitalise on this in their attempts to reconvert those groups to Hinduism. In spite of Sikhism's egalitarian tenets, the Singh Sabha movement also viewed them as being inferior, despite initially being established in 1873 in part with the aim of eradicating untouchability. The British Raj system of land allocation in the Punjab also worked against the Mazhabis.

According to the Indian intelligence Bureau Deputy Director, the social and economic programs of the communists were "positive and in some cases great...The communists redistributed land and livestock, reduced rates, ended forced labour and increased wages by one hundred percent. They inoculated the population and built public latrines; they encouraged women's organisations, discouraged sectarian sentiment and sought to abolish untouchability." Initially, in 1945, the communists targeted zamindars and even the Hindu Deshmukhs, but soon they launched a full-fledged revolt against the Nizam. Starting mid-1946, the conflict between the Razakars and the Communists became increasingly violent, with both sides resorting to increasingly brutal methods.

His work and association with the Mission continued even though he was disappointed by the separatist attitude of the leaders of the untouchables, especially under the leadership of Dr. B.R. Ambedkar. Like Mahatma Gandhi, he wanted unity amongst the untouchables and the Hindu caste, and feared that the British rule would take advantage of such divisions within Indian society and exploit them for their own benefit. In 1930 he participated in the Civil Disobedience movement of Mahatma Gandhi and was imprisoned for six months of hard labor, in the Yerawda Central Jail (prison) near Pune. In 1933 his book Bhartiya Asprushyatecha Prashna ("India’s untouchability question") was published.

Films in the 2000s with Sathyaraj in the lead role that fared well at the box office were 6'2, Vanakkam Thalaiva, Kurukshetram, Adavadi, Periyar and Thangam. He received the Vijay Award for Best Actor for Onbadhu Roobai Nottu in 2007 and was also nominated for his performance in Periyar in the same year, in which he portrayed the life of social reformer and rationalist Periyar E. V. Ramasamy. About the role he said, "I myself being a rationalist, I found it easy to portray his character on screen. His principles and ideologies, like fighting for women's liberation and untouchability, have influenced me to a great extent".

The next morning on 1 January 2018, more than a thousand villagers protested to arrest the attackers, to provide compensation to the affected and also demanded the District Collector to visit the spot. The protesters blocked the roads and the traffic was disrupted from 10 am to 1 pm and the vehicles were diverted. High level functionaries of the Communist Party of India (Marxist) and Communist Party of India and founder of the Adi Dravida Munnetra Kazhakam and members of various parties took part in the road blockade and raised slogans. The Tamil Nadu Untouchability Eradication Front made a demonstration in front of the Tiruvallur bus stand condemning the attacks.

Swami Keshwanand's deep understanding of the rural society of the desert region can be gleaned from his book "Maru Bhumi Seva Karya". In this book, he has explained the peculiarities of the Desert region, identified the problems and suggested solutions. It was Swami Keshwanand's lifelong endeavour to eradicate social evils like untouchability, illiteracy, child marriage, indebtedness, poverty, backwardness, alcohol abuse, moral dissipation, etc. Swami Keshwanand, born in a Jat Hindu family of Dhaka clan, and a renunciate belonging to the Udasi sect which was propagated by Srichandji, son of guru Nanakdevji, the founder of the Sikh faith, was a unique example of communal harmony.

India has undergone many social movements like civil rights, labour/trade movements, women's movement, human rights movement, dalit and tribal movements from last few centuries. Many of them are against the vulnerable social practices which are untouchability, discrimination based on caste, atrocities against the certain sections of dalit, tribal, backward and minority communities. One such community who has always been on the receiving end and have never got the opportunity to live a life of dignity is Dalit. Pre- Independent India has seen great leaders like Mahatma Jyotirao Phule and Dr. B. R. Ambedkar who have given their life for empowerment and equality of Dalit community.

Before and during the period of Lord Vaikundar, this part of the subcontinent was under the grip of feudalism, casteism, and untouchability. There were separate wells and tanks for each caste, and people from the other caste were not allowed to draw out water from those wells. As in the Vinchai, since the social aim of 'uplifting the lowely treated people in the society' occupies a major part in the spiritual mission of Vaikundar, which is projected towards the ideal Dharma Yukam, he wanted to stop this evil practice. So as the first step to reach this aim, this well was established at Swamithoppe.

In this Purana, once the Goddess Lakshmi visited Shriya, a scavenger low caste woman, for which Balarama, the elder brother of Jagannatha (Lord Vishnu) got angry with Lakshmi, and she was turned out from Jagannatha Temple of Puri, one of the four most sacred place places of pilgrimage (Dham) of the Hindus. Lakshmi leaves the temple, and avenges the insult by cursing her husband and elder brother-in-law to go through a prolonged ordeal without food, water or shelter. The Purana raises voice against the evil practices of Untouchability in society. It also stresses importance on feminism, and empowers the female power to resist male hegemony.

According to Jaffrelot, Gandhi's views evolved between the 1920s and 1940s; by 1946, he actively encouraged intermarriage between castes. His approach, too, to untouchability differed from Ambedkar's, championing fusion, choice, and free intermixing, while Ambedkar envisioned each segment of society maintaining its group identity, and each group then separately advancing the "politics of equality". Ambedkar's criticism of Gandhi continued to influence the Dalit movement past Gandhi's death. According to Arthur Herman, Ambedkar's hatred for Gandhi and Gandhi's ideas was so strong that, when he heard of Gandhi's assassination, he remarked after a momentary silence a sense of regret and then added, "My real enemy is gone; thank goodness the eclipse is over now".

A meeting with Mahatma Gandhi in 1934—during Gandhiji's visit to Payyanur—changed Appukutta Poduval's life for ever. Gandhiji's visit to Payyanur was as per the invitation of Swami Ananda Theertha, a strong voice against untouchability. Poduval was influenced by Swami Ananda Theertha, Raghavji—who was among the 78 who participated in the Salt March with Gandhiji, freedom fighter and poet A. V. Sreekanda Poduval and Appukutta Poduval's uncle V. P. Sreekanda Poduval—a prominent figure in the Salt March at Payyanur. During the Quit India Movement in 1942, Poduval was arrested by the British for delivering lectures in student meetings in Kozhikode and Kannur—for which he was imprisoned for two weeks at the Central Prison, Kannur.

His scholarly lectures or Atma-Paramatma and Sadhana delivered at Gujarat Vidyasabha were also published in Hindi and Gujarati under the title of Adhyatma vicharana The University of Bombay also invited him for lectures on Acharya Haribhadra, which were published both in Gujarati (1961) and in Hindi (1966). A compilation of his critical essays on religion, philosophy, travel, and criticism, comprising nearly the entire body of his writing in Gujarati, was published with the title, Darshan ane Chintan (Philosophy and Reflections). This book won the Sahitya Akademi Award for Gujarati in 1958. The essays in this compilation touched on several topics, including cattle-breeding, untouchability, women's rights, and language politics in India.

In 1921, the Khilafat Movement in Malabar culminated in widespread riots against the British government and Hindu population in what is now known as the Moplah rebellion. Kerala also witnessed several social reforms movements directed at the eradication of social evils such as untouchability among the Hindus, pioneered by reformists like Srinarayana guru and Chattambiswami among others. The non-violent and largely peaceful Vaikom Satyagraha of 1924 was instrumental in securing entry to the public roads adjacent to the Vaikom temple for people belonging to untouchable castes. In 1936, Sree Chithira Thirunal Balaramavarma, the ruler of Travancore, issued the Temple Entry Proclamation, declaring the temples of his kingdom open to all Hindu worshipers, irrespective of caste.

It promoted welfare by encouraging various educational facilities and an ayurvedic hospital; its members were active in caste-related affairs such as those that gave rise to the Temple Entry Proclamation and campaigns aimed at ending the practice of Untouchability. A call in the early 1920s for representation in the legislative assembly of Travancore was an early sign of the trend that was to develop. The TLA became an increasingly militant body and did much to encourage the growth of trade unionism in other industries throughout the Alleppey district. By the mid-1930s, it was campaigning for employment legislation to protect workers in all industries and had taken part in the All-Kerala Workers Conference of 1935.

Purandara Dasa made some forceful expressions on untouchability, which was dogging society. His strength comes perhaps from the support of his guru Vyasathirtha with the backing of powerful king Krishnadevaraya of Vijayanagara himself. In one such song Holaya horagithane oorolagillave he opines that an individual should not be branded untouchable on the basis of his/her birth in any specific caste, however it is rather his conduct which should make him untouchable if at all he can be called so. The usage of the word untouchable is not used in the limited context of physical contact with the person, it is the worthlessness of the association with that person which is highlighted here.

This is evident by the subsequent expressions in the song which says that one who does not practice self-discipline is untouchable, one who plots against his own government is untouchable, similarly one who shirks charity while having wealth is untouchable, one who poisons to eliminate his opponents is untouchable, one who does not use soft language is untouchable, one who prides over his purity of caste is untouchable and finally one who does not meditate on Purandara Vittala is untouchable. Dasa's message is loud and clear rejecting untouchability in our society. He uses the name of Purandara Vittala to imply any God. This is evident from his other songs on various Gods and Goddesses.

The materials that Peeters selected for his works frequently had a very tactile appeal, while he simultaneously created a certain untouchability; thus he stuck candle tapers behind plastic foil, or placed mesh in front of cotton wool. He also used fire on canvases, leaving behind traces of thick smoke, or burned holes into plastic, the so-called "Pyrographies". With these - often white - works he was visually closely related to the German ZERO artists, but there was also a clear relationship with Nouveau Realisme; Peeters also used ready-mades, which he bought in inexpensive stores and isolated in the work of art. In these, he had a preference for modern, clean, industrial materials, such as plastic and nylon.

Namantar means name change and andolan means social movement. The Namantar Andolan was a 16-year- long Dalit campaign to rename Marathwada University in recognition of B. R. Ambedkar, the jurist, politician and social reformer who had proposed that untouchability should be made illegal. Non-Dalit student groups initially supported the demand to have the university renamed but did so less for reasons of dogma than for the pragmatic desire to bring the Dalit, mostly Mahar (now Buddhists), students into the general fold. Dalit students traditionally showed no interest in supporting such causes as lower fees and cheaper textbooks, but they constituted around 26 percent of the student population and anticipated quid pro quo.

Some villagers go to one of these temples daily for prayer, others visit only during the festivals and on special occasions. Muslim villagers offer namaz daily and most of them fast during the month of Ramzan. The social evil of untouchability, which once plagued Chinawal village like any other village in India, has ended here, and those inhuman visuals have become a thing of the past. The Bara Balutedar system has also ended, and now any individual, irrespective of his caste, is free to do any work in the village or anywhere in India, though some villagers still prefer their centuries-old hereditary occupation if they find that it is convenient and profitable.

Sundaram Ramakrishnan or S. Ramakrishnan (22 July 1922 – 14 February 2003) was an Indian freedom fighter and social activist. He was widely known for his leadership to spread the values of Indian Culture globally as the director- general of the Bharatiya Vidya Bhavan and has been awarded both the Padma Shri and Padma Bhushan by the Government of India for his service to the nation. Ramakrishnan was born in Pushpagiri, Thrissur in Madras Presidency (now Kerala). During his school days, Ramakrishnan was heavily influenced by Mahatma Gandhi and Chandrashekarendra Saraswati, the then Paramacharya of Kanchi Kamakoti Peetham after they visited Malabar district during the Vaikom and Guruvayur Satyagraha to eradicate untouchability at Hindu temples.

David Blundell, professor of anthropology at UCLA and historical ethnographer, has established Arising Light – a series of films and events that are intended to stimulate interest and knowledge about the social conditions in India and the life of Ambedkar. In Samvidhaan, a TV mini- series on the making of the Constitution of India directed by Shyam Benegal, the pivotal role of B. R. Ambedkar was played by Sachin Khedekar. The play Ambedkar Aur Gandhi, directed by Arvind Gaur and written by Rajesh Kumar, tracks the two prominent personalities of its title. Bhimayana: Experiences of Untouchability is a graphic biography of Ambedkar created by Pardhan-Gond artists Durgabai Vyam and Subhash Vyam, and writers Srividya Natarajan and S. Anand.

Ambedkar was a Dalit, an untouchable person, and in his role as architect of the Constitution of India following independence in 1947, his criticism of Hinduism and the caste system was exemplified by its provisions outlawing untouchability and caste-based discrimination. Despite these and later laws introduced to provide protection for Dalits and other historically persecuted communities, instances of prejudice, intimidation and violence against them remains common. Ambedkar is an iconic figure for the Dalits and references to him can evoke anger among non-Dalit people. Although traditionally viewed as a symbol of liberalism, the spirit of Ambedkar has also been invoked by the right-wing Bharatiya Janata Party government led by Narendra Modi since its election in 2014.

Those who, be it a member of the caste fold or one from outside of it, ventured to transgress these demarcated spaces were penalised with severe corporal punishments, or even eliminated unceremoniously. It was against this back ground that a ritual involving the congregation of the people from different castes around a well, bathing together, and cooking their food with the water of the same well was being performed at Swamithoppe, where Ayya Vaikundar was carrying out his mission. It was an indirect challenge to the evil system of untouchability. This cluster of ritual actions set in motion an interrogation of the system of purity and pollution, and indirectly challenged the hegemonic system of discriminated separation.

Nandanar became "the hero of tales of caste protest". The "Adi Dravida" (Dalit) leaders of the Self-Respect Movement used Nandanar as an exemplar to prove that social superiority originates not from birth, but the qualities and deeds of people. In 2010, Cadres of the Tamil Nadu Untouchability Eradication Front (TNUEF) and the Communist Party of India (Marxist) under the leadership of P. Samath, protested to bring down the wall on the South Gate of the Chimdabaram temple, which was—as per a tale—built as Nandanar entered from the gate. The walled gate was the symbol of the oppression of the Dalit caste and caste discrimination, as per the protesters who demanded its demolition.

Prime Minister Nehru led the Congress to major election victories in 1957 and 1962. The Parliament passed extensive reforms that increased the legal rights of women in Hindu society, and further legislated against caste discrimination and untouchability. Nehru advocated a strong initiative to enroll India's children to complete primary education, and thousands of schools, colleges and institutions of advanced learning, such as the Indian Institutes of Technology, were founded across the nation., Indian Institute of Technology Nehru advocated a socialist model for the economy of India — Five-Year Plans were shaped by the Soviet model based on centralised and integrated national economic programsSony Pellissery and Sam Geall "Five Year Plans" in Encyclopedia of Sustainability, Vol.

With the additional intelligence gathered by the Havenites, Honor takes the fight to the pirates led by the terrorist Andre Warnecke and with a hostage gambit liberates the planet Sidemore, which had been occupied by the pirates. A side plot during this is that of Aubrey Wanderman, a rating on his first cruise, who is brutally attacked by another rating, Randy Steilman. Terrified of Steilman's apparent untouchability, Wanderman refuses to report Steilman, and is taken under the wing of Horace Harkness, who trains Wanderman in the coup de vitesse, a form of martial arts. Later, after Steilman attempts to engineer the death of Ginger Lewis, Wanderman beats Steilman into a bloody mess, and Steilman's plot to desert is uncovered.

Swimming was his favourite hobby in which he excelled. He is the second son of a family of six children- having an elder brother, two younger brothers and two younger sisters and was the second graduate from his village after his elder brother. From childhood he experienced the social evils like untouchability, economical injustice, colour race and casteism all which gave him the determination to do something for the society and decided that politics is the only way by which he can serve his community. He suffered several humiliations during his life as a student, but he was firm and the sufferings he had undergone had strengthened his resolve to become somebody in the society.

While Gandhi's idea of satyagraha as a political means attracted a widespread following among Indians, the support was not universal. For example, Muslim leaders such as Jinnah opposed the satyagraha idea, accused Gandhi to be reviving Hinduism through political activism, and began effort to counter Gandhi with Muslim nationalism and a demand for Muslim homeland., Quote: "In 1920 Jinnah opposed satyagraha and resigned from the Congress, boosting the fortunes of the Muslim League." The untouchability leader Ambedkar, in June 1945, after his decision to convert to Buddhism and a key architect of the Constitution of modern India, dismissed Gandhi's ideas as loved by "blind Hindu devotees", primitive, influenced by spurious brew of Tolstoy and Ruskin, and "there is always some simpleton to preach them".

Sumesh Achuthan started his political career in his school days through Kerala Students Union, the student wing of Indian National Congress. During the earlier years of his political career, he held various positions such as Vice President of Youth Congress Committee Palakkad and followed by Palakkad District President of Indian Youth Congress, and now, Vice President of Palakkad District Congress Committee. In June 2017 Sumesh Achuthan led the `Panthibhojanam' with residents of Ambedkar colony, Govindapuram in Muthalamada for the accusing the Hindus of the neighborhood of practicing untouchability against the Chakkliyar community. Thrithala MLA V. T. Balram said it was only after visiting the colony with Indian National Congress leader Sumesh Achuthan, that i came to know about the gravity of the issue.

In his reply, Bhaktisiddhanta Sarasvati defined untouchables as those inimical to the concept of serving God, rather than those hailing from the lowest social or hereditary background. He argued that Vishnu temples should be open to everyone, but particularly to those who possessed a favourable attitude toward the divine and were willing to undergo a process of spiritual training. He further stated that untouchability had a cultural and historical underpinning rather than a religious one, and as such, Gandhi's questions referred to a secular issue, not a religious one. As an alternative to the secular concept of "Hindu" and its social implications, Bhaktisiddhanta suggested an ethic of "unconditional reverence for all entities by the realization and exclusive practice of the whole-time service of the Absolute".

The Constituent Assembly adopted provisions for elections on this basis in July. The Assembly also passed legally enforceable statutes to protect fundamental rights, such as guaranteeing equality and equal opportunity for men and women; eliminating discrimination on the basis of caste, race religion, or sex by either the government or an employer; and banning untouchability; among other provisions. With the passage of the Indian Independence Act 1947 by the British parliament, the Constitutional Assembly became the parliament of the Dominion of India on 15 August. In November, the Secretariat of the Constituent Assembly sent out a memorandum regarding general elections to be held under universal adult suffrage and in March 1948, general instructions for preparation of electoral roles were issued to all the Provincial and State governments.

People from these occupational groups came to be avoided by others, who believed that they were "dangerous and had the power to pollute the others". Jaiswal dismisses the evidence produced by Hart as "extremely weak" and contradictory. Jaiswal points out that the authors of the ancient Tamil texts included several Brahmanas (a fact accepted by Hart); thus, the society described in these texts was already under Brahmanical influence, and could have borrowed the concept of untouchability from them. English merchant William Methwold who visited India during early seventeenth century says that he found certain castes who followed vegetarian diet, who had high standards of cleanliness practices he also found untouchable castes were those who ate dead animals even those with diseases.

I would therefore urge the organizers at Vaikom to make redoubled > effort and at the same time, keep stricter watch on the conduct of those who > take part in the movement. Whether it takes a long or short time to reach > the goal, the way is the way of peaceful conversion of the orthodox, by > self-suffering and self purification and none other Careful analyses of both the statements reveal that there was no essential difference. The major objectives of both Gandhi and Sree Narayana Guru were the same, the eradication of untouchability, and the acceptance of human equality. And the immediate objective of the Vaikom Satyagraha was the establishment of a simple primary human right to make use of the public road around the temple.

In India, the rise of Dalit activism, government legislation starting as early as 1949,Hart, Christine Untouchability Today: The Rise of Dalit Activism, Human Rights and Human Welfare, Topical Research Digest 2011, Minority Rights as well as ongoing work by NGOs and government offices to enforce labour laws and rehabilitate those in debt, appears to have contributed to the reduction of bonded labour there. However, according to research papers presented by the International Labour Organization, there are still many obstacles to the eradication of bonded labour in India.International Dalit Solidarity Network: Key Issues: Bonded LabourRavi S. Srivastava Bonded Labor in India: Its Incidence and Pattern InFocus Programme on Promoting the Declaration on Fundamental Principles and Rights at Work; and International Labour Office,(2005). Forced Labor.

He depicted the spirit of the days of freedom struggle of India. His novels, which have historical or mythical themes, includes Bharelo Agni (1935), Kshitij Vol 1‐2 (1938, 1941), Thug (1938), Pahadna Pushpo Vol 1‐2 (1943, 1949), Kalbhoj (1950), Shauryatarpan (1951), Balajogan (1952) and Shachi Pulomi (1954), among which Bharelo Agni, considered to be Desai's magnum opus, is dealt with the Indian Rebellion of 1857. Sirisha (1927), Kokila (1928), Divyachakshu (1932) and Gramalakshmi (Vol. 1-4, 1933-1937) are considered as his major novels which dealing with Gandhian themes like Indian freedom movement, the removal of untouchability, the uplift of woman, the reconstruction of rural India, the Swadeshi Movement, non-violent resistance and other things which Gandhi had preached and practised.

Mahatma Gandhi coined the word Harijan, translated roughly as people of God, to identify untouchables in 1933. The name was disliked by Ambedkar as it emphasised the Dalits as belonging to the Greater Hindu Nation rather than being an independent community like Muslims. In addition, many Dalits saw the term to be patronizing and derogatory. Some have even claimed that the term really refers to children of devadasis, South Indian girls who were married to a temple and served as concubines and prostitutes for upper-caste Hindus, but this claim cannot be verified.. When untouchability was outlawed after Indian independence, the use of the word Harijan to describe the ex-untouchables was more common among other castes than the Dalits themselves.

Fa Xian, a Chinese Buddhist pilgrim who recorded his visit to India in the early 5th century, mentioned segregation in the context of the untouchable Chandala community: While discrimination against Dalits has declined in urban areas and in the public sphere, it still exists in rural areas and in the private sphere, in everyday matters such as access to eating places, schools, temples and water sources. Some Dalits successfully integrated into urban Indian society, where caste origins are less obvious. In rural India, however, caste origins are more readily apparent and Dalits often remain excluded from local religious life, though some qualitative evidence suggests that exclusion is diminishing. According to the 2014 NCAER/University of Maryland survey, 27 per cent of the Indian population still practices untouchability.

His other famous stories are "Veena", "Sulata", "Control Room", poems " Pashara " and social story of "Springs of the Soul " etc. He was also editor of the Odia newspaper Sahakaara and English dailies - Vatarini and Star of UtkalLaxminarayan Sahu Balasore Official Website As a reformer, he fought again untouchability and social evils against women. He was elected to Odisha Assembly in 1947 and was a member of Constituent Assembly of India. He was noted for his fiery and to the fact debates while drafting of constitution of India and even Dr. B. R. Ambedkar had to admit in context of arguments put forth by Laxminaryan Sahu that the Constitution was carrying contradictions, harmful enough to shatter India, unless removed by the people's representatives in the earliest opportunity.

They claim that once they were the rulers of the area comprising Trivandrum, Kollam, parts of Kanyakumari dist and claim that they were here even before the Dravidians, and claim to be the original people of the land. It is a fact that they had a special place among the rulers of Travancore and they were treated without any discrimination and did not come under the untouchability practiced in Kerala. They had free and unrestricted access to all the temples including Sreepadmanabha temple since time immemorial their children were admitted in palace run schools including Kilimanoor even before abolition of caste system and Kshetrapravesana Vilambaram. They were not confined to hills alone, they were present in the areas nearer to the coast like Kazhakuttam, Kulathoor, Uloor, etc.

By the late 19th century, the caste system of Kerala had evolved to be the most complex to be found anywhere in India, and the exploitation of it had become considerable. Barendse explains this development: By this time there were over 500 groups represented in an elaborate structure of relationships and the concept of ritual pollution extended not merely to untouchability but even further, to un-approachability and even un-seeability. The system was gradually reformed to some degree, with one of those reformers, Swami Vivekananda, having observed that it represented a "mad house" of castes. The usual four-tier Hindu caste system, involving the varnas of Brahmin (priest), Kshatriya (warrior), Vaishya (business person, involved in trading, entrepreneurship and finance) and Shudra (service person), did not exist.

He undertook several padyatras, collected thousands of acres of land and distributed it among the landless during the Bhoodan Movement. He fought against traditional social abuses such as the dowry system, untouchability, and child marriage. He stood for widow remarriage rights and started the tradition of community marriages without dowry. He was founder of the All India Vaish Federation (Vais Maha Sammelan); Founder and Patron of the Maharaj Agrasen Medical Education & Scientific Research Society, Haryana, Trustee of Vaish Mahavidyalaya Trust which runs (i) Vaish Senior Secondary School and (ii) Vaish Model School, Founder and Trustee and Member of Haryana Prakritik Chikitsalaya, President of Managing Committee of (i) Vaish P.G. Boy's College, (ii) Adarsh Mahila Mahavidyalaya (also founder of this institute) and (iii) and Chief Patron of All India Agarwal Sammelan.

Nehru in a procession at Peshawar, North-West Frontier Province, 14 October 1937Nehru drafted the policies of the Congress and a future Indian nation in 1929. He declared that the aims of the congress were freedom of religion; right to form associations; freedom of expression of thought; equality before law for every individual without distinction of caste, colour, creed, or religion; protection to regional languages and cultures, safeguarding the interests of the peasants and labour; abolition of untouchability; introduction of adult franchise; imposition of prohibition, nationalisation of industries; socialism; and establishment of a secular India. All these aims formed the core of the "Fundamental Rights and Economic Policy" resolution drafted by Nehru in 1929–31 and were ratified in 1931 by the Congress party session at Karachi chaired by Vallabhbhai Patel.

Writing in 2002, Mann also said that "untouchability and some other caste prejudices are still missing" among the Buddhists in Ladakh society generally, although that might change as they become increasingly exposed to the caste mores found in other areas of India. The traditional occupation of the Beda is that of musicianship, with their preferred instrument being either the flute or the drum. In their role as musicians they are paid both with money and with food; the latter is often of a particular type for a given occasion, such as Sattu, grain or salt. Music at festivals and events celebrating such things as crop sowing, births and marriage are an important part of Ladakh culture but when not engaged in those, the Beda, who are mostly landless, work as agricultural labourers.

The novel follows a single day in the life of Bakha, a toilet-cleaner, who accidentally bumps into a member of a higher caste, triggering a series of humiliations. Bakha searches for salve to the tragedy of the destiny into which he was born, talking with a Christian missionary, listening to a speech about untouchability by Mahatma Gandhi and a subsequent conversation between two educated Indians, but by the end of the book Anand suggests that it is technology, in the form of the newly introduced flush toilet, that may be his savior by eliminating the need for a caste of toilet cleaners. Untouchable, which captures the vernacular inventiveness of the Punjabi and Hindi idiom in English was widely acclaimed, and won Anand his reputation as India's Charles Dickens.

The rise of Dalit activism, government legislation starting as early as 1949, as well as ongoing work by NGOs and government offices to enforce labour laws and rehabilitate those in debt, appears to have contributed to the reduction of bonded labour in India.Hart, Christine Untouchability Today: The Rise of Dalit Activism, Human Rights and Human Welfare, Topical Research Digest 2011, Minority Rights Additionally, both domestic and international organizations have been involved in the legal and rehabilitation process of ending this practice. However, according to research papers presented by the International Labour Organization, there are still many obstacles to the eradication of bonded labour in India.Ravi S. Srivastava Bonded Labor in India: Its Incidence and Pattern InFocus Programme on Promoting the Declaration on Fundamental Principles and Rights at Work; and International Labour Office,(2005).

At the end of the 1930s, given the unstable international situation, IFOR established Embassies of Reconciliation that initiated peace efforts not only in Europe but in Japan and China as well. "Ambassadors of Reconciliation", such as George Lansbury, Muriel Lester and Anne Seesholtz, visited many world leaders, including Adolf Hitler, Benito Mussolini, Leon Blum and Franklin D Roosevelt. Muriel Lester, English social worker, served as IFOR travelling secretary throughout the world, helping to establish its work in many countries. She met Mahatma Gandhi, first in London when, in 1931, he spent some time at Kingsley Hall, a community center with educational, social and recreational purposes, run by her and her sister Doris, and then in India when she went with him in Bihar on his anti-untouchability tour during 1934.

'The majority of India's constitutional provisions are either directly arrived at furthering the aim of social revolution or attempt to foster this revolution by establishing conditions necessary for its achievement.' The text prepared by Ambedkar provided constitutional guarantees and protections for a wide range of civil liberties for individual citizens, including freedom of religion, the abolition of untouchability, and the outlawing of all forms of discrimination. Ambedkar argued for extensive economic and social rights for women, and won the Assembly's support for introducing a system of reservations of jobs in the civil services, schools and colleges for members of scheduled castes and scheduled tribes and Other Backward Class, a system akin to affirmative action. India's lawmakers hoped to eradicate the socio-economic inequalities and lack of opportunities for India's depressed classes through these measures.

Maharaja Sayaji Rao, portrait by Raja Ravi Varma. On assuming the reins of government, some of his first tasks included education of his subjects, uplifting of the downtrodden, and judicial, agricultural and social reforms. He played a key role in the development of Baroda's textile industry, and his educational and social reforms included among others, a ban on child marriage, legislation of divorce, removal of untouchability, spread of education, development of Sanskrit, ideological studies and religious education as well as the encouragement of the fine arts. His economic development initiatives included the establishment of a railroad (see below) and the founding in 1908 of the Bank of Baroda, which still exists and is one of India's leading banks, with numerous operations abroad in support of the Gujarati diaspora.

In this volume we see poems which support lowest and destitute of the society. This volume shows us Indian society is full of religious fanatics, casters, and people who practice untouchability, also the exploitation done to the lower class by upper class of the society. Kehna Nhi Aata, title poem of this volume has been included in the curriculum of higher secondary education for student to read as a chief poem in Hindi syllabus of Kerala State, India.Many poems in this volume repeatedly come in converse like Aarakshan Gali Aati Sakri Hai (Reservation lane is narrow), Jhooth(Lie/Fib), Nabbe Lakh (Nine Million Times), Garib Desh (A Poor Country),Expression, Uss Photographer Ka Naam Pata Kro (Procure the Name of that Photographer), Pithe (Backs), Walking the Plank, and Turkana Boy.

On 20 September 2007, the Slovak parliament adopted a resolution concerning the untouchability of postwar documents relating to conditions in Slovakia after World War II. The resolution was originally proposed by the ultra-nationalistNew Slovak Government Embraces Ultra-Nationalists, Excludes Hungarian Coalition Party HRF Alert: "Hungarians are the cancer of the Slovak nation, without delay we need to remove them from the body of the nation." (Új Szó, April 15, 2005) Slovak National Party in response to the activities of Hungarian members of parliament and organizations in Hungary.Stenographic record from 13th meeting of the National Council of the Slovak Republic in Slovak The Beneš decrees were a significant talking point of the Hungarian extremist groups Magyar Gárda and Nemzeti Őrsereg, which became active in August 2007. The approved text differed from the proposal in several important respects.

In 1920, Shivram, Vithal and several other players protested the appointment of a Brahmin, D. B. Deodhar, as captain following the illness of the incumbent, M. D. Pai; with Baloo being dropped, most considered Shivram and Vithal to be the most senior players and leading candidates for the job. Critics attributed Deodhar's appointment to caste discrimination, and both Palwankar brothers, along with other rank-and- file cricketers withdrew from the team after publishing a letter making their protest public and criticising the selection committee for the "unsportsmanlike" decision. Supporters, rallied by the ongoing campaign against untouchability led by Mahatma Gandhi and other political leaders, raised money for the Palwankar brothers and petitioned for their inclusion in the team. When the recovered Pai returned to captaincy, both brothers were reinstated and Baloo selected to join the team as well.

Latchanna was arrested in connection with the salt-cotaurs raid After the Gandhi–Irwin Pact in 1931, he organised Satyagraha camp at Baruva and conducted picketing of toddy, liquor, and foreign cloth shops in Ichchapuram, Sompeta and Tekkali as permitted by the British Government as part of the Gandhi–Irwin Pact.Consequent on the 1931 Gandhi-Irwin Pact, Sri Latchanna organized the Congress Satyagraha camp In 1932, he participated in the civil disobedience movement by hoisting the Congress flag at Baruva, was lathi-charged for violating prohibitory orders and was imprisoned in Rajahmundry central jail for six months.lathi-charged during the 1932 civil disobedience movement for hoisting the Congress flag at Baruva In 1932, after getting released from Rajahmundry jail, having been inspired by Mohandas Karamchand Gandhi's "fast- unto-death" on the issue of untouchability, Latchanna organised "Harijan Seva Sangam" at Baruva.

In 2002 the previous government constituted a National Dalit Commission charged with protecting and promoting Dalit (formerly called "untouchable") rights and ensuring active participation of the Dalit community in the development of the country. Before the People's Movement in April 2006, which led to removal of the King and his government, the Commission devised legal and policy arrangements for Dalit rights, made recommendations to implement international conventions to which the country is a party, monitored and coordinated non-governmental organizations (NGOs) on efforts to uplift Dalits, and launched programs on social awareness to end social discrimination and untouchability. After the success of the People's Movement, many members of the Commission were accused of being royalist and resigned, and the Commission was unable to function. The Interim Government nominated 16 members to the Commission on June 3, 2007.

The film portrays slavery, untouchability and class division of society. Jaiswal was awarded the Best Director's Award for the film ‘Shudra-The Rising’ in Dada Saheb Phalke Film Festival (2013). The film was also nominated for the Boston International Film Festival (2013), and received a rating of 7 on IMDb, by the Times of India with 3.5 ratings and by NDTV with 3 ratings. After the appreciation received for Shudra-The Rising, Sanjiv's second written and directorial Hindi Feature Film was “Pranaam” (2019) starring Rajeev Khandelwal, Vikram Gokhle, Atul Kulkarni, Abhimanyu Singh and others which was released in August 2019. Now he is coming with his next Directorial feature film “Bagawat” which is already on the floor with Rajniesh Duggall, Vikram Gokhle, Shishir Sharma, Aditya Om, Aham Sharma, Suparna Malakar, Rupali Jadhav, Omkar Das and Krishha.

In the year 1900, Gopalan and Kausallyaammal initiated the Sugunavardhini Movement and extended his social reform activities. Through this movement, he worked to foster human values in children, attract children to his social activities, protect the rights of women, and provide free education to girls and marginalised sections of society, especially the Harijan (Dalit) communities in Kerala, that were poorly treated by the higher castes, He established the Chandhawarkar Elementary School with the intention to educate girls and the underprivileged sections of society. In addition to supporting and educating women and the underprivileged, their movement led reforms to oppose idolatry; promote and conduct (inter-caste marriages) and (inter- dining); spread women's education; maintain gender equality; eradicate untouchability, caste and racial discrimination; and conduct mass prayers and communion debates. Gopalan also participated in the Thali Road strike (Samaram at Calicut).

The preamble of the Act also states that the Act is: : "to prevent the commission of offences of atrocities against the members of Scheduled Castes and 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". Thus objectives of the Act clearly emphasised the intention of the government to deliver justice to these communities through proactive efforts to enable them to live in society with dignity and self-esteem and without fear or violence or suppression from the dominant castes. The practice of untouchability, in its overt and covert form was made a cognizable and non-compoundable offence, and strict punishment is provided for any such offence. The SCs and STs (Prevention of Atrocities) Act, 1989 with stringent provisions was enacted on 9 September 1989.

The Gaudiya Math centres paid serious attention to the individual discipline of their residents, including mandatory ascetic vows and daily practice of devotion (bhakti) centred on individual recitation (japa) and public singing (kirtan) of Krishna's names, regular study of philosophical and devotional texts (svadhyaya), traditional worship of temple images of Krishna and Chaitanya (archana) as well as attendance at lectures and seminars (shravanam). A deliberate disregard of social background as a criterion for religious eligibility marked a sharp departure in Bhaktisiddhanta's movement from customary Hindu caste restrictions. Bhaktisiddhanta spelled out his views, which appeared to be modern yet were firmly rooted in the early bhakti literature of the Chaitanya school, in an essay called "Gandhiji's Ten Questions" published in The Harmonist in January 1933. In the essay he replied to questions posed by Mahatma Gandhi, who in December 1932 challenged India's leading orthodox Hindu organisations on the practice of untouchability.

He regards Perry Anderson following in the footsteps of the Cambridge School historians such as Anil Seal, for example, in regarding the nationalist movement as the movement of the elites (or higher castes), ignoring its mobilisation of the peasantry and workers, its attack on untouchability, and the fundamental rights resolution adopted by Congress in 1931 in Karachi. Regarding partition, he writes, "even before the 1946 elections, the Congress had agreed to parity with the Muslim League in ministerial positions at the Centre... what more could the Congress do?" He states that the Hindu Code enacted in 1955–1956 effectively overturned two millennia of dharmashastra ideals in two years, hardly a mark of buttressing Hindu elitism as alleged by Anderson. Nivedita Menon penned a stinging critique of the work, and was of the opinion that it should not have even passed the peer-review stage.

Colonial ethnographers such as Herbert Hope Risley believed that the Chandals of their time were related to a tribe of the same name that existed in the Vedic Period. However, modern research disputes their opinion for a variety of reasons, including that the main habitat of the modern community in Eastern Bengal was largely outside the core region of Brahmanical civilisation, that regional texts did not refer to them as untouchables and indeed nor was untouchability rigidly practiced in Bengal. Furthermore, the modern community does not occupy the extreme lowest tier of the society, unlike the historical tribe, and their social status varied widely from region to region, especially with regard to their material wealth. The more modern community comprises around twelve endogamous sub-castes, most of whom were derived from the occupational traits of the members and was entitled to differential social- status.

The Indian constitution in 1950 abolished untouchability, converting those castes to scheduled castes and tribes: in doing so it also provided a system of affirmative action (called the Reservation Policy) whereby 22.5 percent of all government and semi government jobs including seats in Parliament and state legislatures were reserved for those in those castes; the law also set aside space for admission to schools and colleges. In 1980 the constitutional policy was extended to cover the rest of the 3,743 backward castes in the country. But Christians who claim to belong to no caste are not included in the quotas, meaning those Dalits who convert to Christianity are no longer part of the affirmative action program run by the government. Dalit Christians have now appealed to the government to extend the benefits of reservation policy to Dalit Christians in order to improve their employment opportunities.

He set about organising peasants, farmers, and urban labourers to protest against excessive land-tax and discrimination. Assuming leadership of the Indian National Congress in 1921, Gandhi led nationwide campaigns for easing poverty, expanding women's rights, building religious and ethnic amity, ending untouchability, and above all for achieving Swaraj or self-rule. The same year Gandhi adopted the Indian loincloth, or short dhoti and, in the winter, a shawl, both woven with yarn hand-spun on a traditional Indian spinning wheel, or charkha, as a mark of identification with India's rural poor. Thereafter, he lived modestly in a self-sufficient residential community, ate simple vegetarian food, and undertook long fasts as a means of self-purification and political protest. Bringing anti-colonial nationalism to the common Indians, Gandhi led them in challenging the British-imposed salt tax with the Dandi Salt March in 1930, and later in calling for the British to Quit India in 1942.

There was active participation of people from Kanhangad in the 1921 Guruvayoor Satyagraha and the 1942 Quit India Movement. AC. Kannan Nair who was the Congress president of Hosdurg Thaluk in 1925 has fought against untouchability. He also started the Vallabhai Library in Kottacherry which helped the National movement a lot in the region. The prominent leaders who participated in the Indian freedom struggle from Kanhangad include Vidwan P. Kelu Nair, who has a high graduation in Sanskrit language, Gandhi Krishnan Nair, who lost his eyes during Toddy shop picketing, H. Vasudev who has worked in National Movement since a young age, Damodara Shenoy, K. Madhavan, who participated in the Salt Satyagraha, Achyutha Shenoy who was tortured by Police for participating in the Quit India Movement, editors of Shakti Magazine, and K.T Kunhiraman Nambiyar who was famous as a person who was the volunteer captain of the Kerala Congress Conference in 1926.

Also, during his time in South Africa, in his essay, Hind Swaraj, (1909), Gandhi formulated his vision of Swaraj, or "self-rule" for India based on three vital ingredients: solidarity between Indians of different faiths, but most of all between Hindus and Muslims; the removal of untouchability from Indian society; and the exercise of swadeshi—the boycott of manufactured foreign goods and the revival of Indian cottage industry. The first two, he felt, were essential for India to be an egalitarian and tolerant society, one befitting the principles of Truth and Ahimsa, while the last, by making Indians more self-reliant, would break the cycle of dependence that was perpetuating not only the direction and tenor of the British rule in India, but also the British commitment to it. At least until 1920, the British presence itself was not a stumbling block in Gandhi's conception of swaraj; rather, it was the inability of Indians to create a modern society.

Building on confidence of villagers, he began leading the clean-up of villages, building of schools and hospitals and encouraging the village leaders to undo purdah, untouchability and the suppression of women. Gandhi set up two more basic schools at Bhitiharwa with the help of Sant Raut in West Champaran and Madhuban in this district on 30 November 1917, and 17 January 2008 But his main assault came as he was arrested by police on the charge of creating unrest and was ordered to leave the province. Hundreds of thousands of people protested and rallied outside the jail, police stations and courts demanding his release, which the court unwillingly did. Gandhi led organised protests and strike against the landlords, who with the guidance of the British government, signed an agreement granting more compensation and control over farming for the poor farmers of the region, and cancellation of revenue hikes and collection until the famine ended.

Indians, who were seeking independence and their own government, were particularly influenced by the independence of Ireland and the development of the Irish constitution. Also, the directive principles of state policy in Irish constitution were looked upon by the people of India as an inspiration for independent India's government to comprehensively tackle complex social and economic challenges across a vast, diverse nation and population. In 1928, the Nehru Commission composing of representatives of Indian political parties proposed constitutional reforms for India that apart from calling for dominion status for India and elections under universal suffrage, would guarantee rights deemed fundamental, representation for religious and ethnic minorities, and limit the powers of the government. In 1931, the Indian National Congress (the largest Indian political party of the time) adopted resolutions committing itself to the defence of fundamental civil rights, as well as socio-economic rights such as the minimum wage and the abolition of untouchability and serfdom.

The rules of untouchability were severe to begin with, and they were very strictly enforced among Hindu communities by the time of the arrival of the Dutch East India Company in the 17th century. Robin Jeffrey, who is a professor specialising in the modern history and politics of India, quotes the wife of a Christian missionary, who wrote in 1860 that: Nonetheless, higher ranked communities did have some social responsibility for those perceived to be their inferiors: for example, they could demand forced labour but had to provide food for such labourers, and they had a responsibilities in times of famine to provide their tenants both with food and with the seeds to grow it. There were also responsibilities to protect such people from the dangers of attack and other threats to their livelihood, and so it has been described by Barendse as "an intricate dialectic of rights and duties".Barendse (2009), pp. 641-642.

A study conducted by the National Commission for SCs and STs in 1990 on Atrocities on Scheduled Castes and Scheduled Tribes: Causes and Remedies pointed out various causal factors for atrocities: land disputes; land alienation; bonded labour; indebtedness; non-payment of minimum wages; caste prejudice and practice of untouchability; political factions on caste lines; refusal to perform traditional works such as digging burial pits, arranging cremations, removing carcasses of dead animals and beating drums; etc. The deep root for such atrocities is traceable to the caste system, which "encompasses a complete ordering of social groups on the basis of the so-called ritual purity. A person is considered a member of the caste into which s/he is born and remains within that caste until death…."Parliamentary Committee on the Welfare of SCs & STs, 4th Report 2004-05, New Delhi, 2005, para 1.2 Considered ritually impure, Dalits have been physically and socially excluded from mainstream society, denied basic resources and services, and discriminated against in all areas of life.

Also, the Directive Principles of State Policy in the Irish Constitution were looked upon by the people of India as an inspiration for the independent India's government to comprehensively tackle complex social and economic challenges across a vast, diverse nation and population. In 1928, the Nehru Commission composing of representatives of Indian political parties proposed constitutional reforms for India that apart from calling for dominion status for India and elections under universal suffrage, would guarantee rights deemed fundamental, representation for religious and ethnic minorities, and limit the powers of the government. In 1931, the Indian National Congress (the largest Indian political party of the time) adopted resolutions committing itself to the defence of fundamental civil rights, as well as socio-economic rights such as the minimum wage and the abolition of untouchability and serfdom. Committing themselves to socialism ķkguokh When India obtained independence on 15 August 1947, the task of developing a constitution for the nation was undertaken by the Constituent Assembly of India, composing of elected representatives under the presidency of Dr. Rajendra Prasad.

He was elected as the General Officer Commanding of Congress Sevadal for the AICC session at Puri in 1932 and he was arrested when the party was banned. He participated in the movement against untouchability in 1934 and opened his ancestral temple to all for the first time in Odisha. Later, he started Gandhi Karma Mandir at Agarpada. He was the President of Utkal Pradesh Congress Committee from 1930 to 1931 and again in 1937. He was nominated to the Congress Working Committee by Subhas Chandra Bose in 1938 and continued till 1946 and again from 1946 to 1950. He was the President of State Peoples' Enquiry Committee in 1938 and recommended cancellation of Sanada of the rulers and merger of the erstwhile princely states with Odisha Province. He participated in the Quit India Movement in 1942 and was imprisoned from 1942 to 1945. Mahatab was the first Chief Minister of Odisha from 23 April 1946 to 12 May 1950. He was the Union Minister of Commerce and Industry from 1950 to 1952.

Gaur, the first sovereign Hindu kingdom in Bengal with its capital in Karnasubarna in modern-day Murshidabad district, was set up by Shashanka, a Shaivaite king who ruled approximately between 600 AD and 625 AD. The modern structure of Bengali Hindu society was developed during the rule of the Sena dynasty in the 12th century AD. West Bengal has been home to several famous religious teachers, including Sri Chaitanya, Sri Ramakrishna, Rammohan Roy, Swami Vivekananda, A. C. Bhaktivedanta Swami Prabhupada and Paramahansa Yogananda who helped to abolish archaic practices like sati, dowry, and caste-based discrimination or untouchability that crept into the Hindu society during the Middle Ages. But they also played an important role in the resurgence of Hindu nationalism in Bengal. This inherent Hindu identity was the chief factor in Bengali Hindu Homeland Movement which successfully resisted the plan to create a United Bengal and campaigned for the establishing a separate state of West Bengal in India on the eve of Partition of India in 1947.

Owen Lynch was born on January 4, 1931 in Flushing, Queens, New York City, to a working-class Roman Catholic family of Irish descent. The second of four children, his pre-university education was in Jesuit institutions and ended with a short spell studying theology at a seminary. He then enrolled for a BA degree at Fordham University, which was awarded in 1956, before moving to Columbia University for postgraduate study. He was a student of Conrad M. Arensberg at Columbia and later, in 1984, organised the festschrift produced for his former mentor, titled Culture and Community in Europe. Between 1962-1964, Lynch conducted fieldwork in Madhya Pradesh, India, studying the Munda languages with special reference to the Nihali/Nahali subset. Further fieldwork researching the Jatav dalit people of Agra in 1964 was followed by the award in 1966 of a PhD in anthropology by Columbia This latter study, which inspired in him a deep and abiding interest in Buddhism and the impact of B. R. Ambedkar as a dalit icon, formed the basis for his first book, The Politics of Untouchability, published in 1969.

"The quick fixes, the lies, the running away from people's worries, the threats, the boastings - that has brought us to this point: for that, dear Walter, you bear more culpability than anyone, and that is what you will not admit, that without all that June 17 would never have happened". Records of politburo meetings were not published, and Elli Schmidt's remarkable outburst only became public in June 1990, thanks to the disclosure of eyewitness testimony provided in records kept by another politburo member, Friedrich Ebert Jr., who as the son of Germany's first (socialist) president always enjoyed a certain enduring untouchability within East Germany's ruling establishment. Even if details of that politburo meeting were at that time not widely known outside the politburo, it was no secret that Elli Schmidt was a supporter of the position taken Wilhelm Zaisser and Rudolf Herrnstadt, two senior Central Committee members known to be uneasy about the extent of the links between the SED and the Communist Party of the Soviet Union. "We are not creating the Bolshevik Party", Herrnstadt had insisted (apparently to little effect) as far back as 1948, "but a very specific German party of the new type under certain historical conditions".