A Case Study of Foreign Aid and Religion in Dalit Societal Advancement
Tracy Piersma Thursday, 8 July 2010
In 2009, Jat Sikhs[1] attacked a Ravidassia temple in Vienna, Austria and killed a prominent Ravidassia guru. The attacks occurred while two low-caste gurus were speaking to temple crowds.[2] Followers of Ravidassia, a divergent sect of Sikhism that spans international borders, advocate against the continuation of the caste system. Adherents to Ravidassia in India are mainly from the Dalit ("untouchable") caste and live in the Punjab region. These Punjabi Dalits responded to the attack by formally declaring Ravidassia a separate sect of Sikhism in February 2010.[3]
Article 17 of the Indian Constitution abolishes untouchability and its practices.[4] But while it is constitutionally illegal, the practice of untouchability is still widespread, regardless of religious affiliation, and it varies in severity. Case studies of particular communities are helpful in examining the progress Dalits have made since India's independence. Two such communities are the Irula tribe, followers of Hinduism from southeast India, and the Punjabi Dalits, followers of Sikhism living in India's far north near the Pakistani border. There are surprising disparities between these two communities—disparities that reveal how foreign aid and religious practice impact community cohesion and each group's ability for societal advancement.
The Role of Foreign Aid
In December 2004, a tsunami pummeled the shores of southeast India. Among those hit the hardest were the Irulas, a tribe belonging to the Dalit caste. As news of the disaster spread, international aid organizations reacted immediately, providing relief that is still improving the lives of a majority of these Dalits. These organizations helped to build houses and schools where there previously were none.[5] Various forms of aid improved economic conditions by modifying methods used in fishing and rat catching. These advancements allowed families to send their children to school and increased the pride the Irulas have in their identity. This stronger group identity prompted a group of Irulas to challenge local authorities after being denied fishing rights. One Irula recalled, "[The police inspector] was trembling with fear ... Now, people around here know our power – they fear us, and most of all, they respect us."[6] This display of respect for Dalits from the broader community hints that a social revolution may already be underway.
The aid given to the Irulas begs the question: Have the Punjabi Dalits been forgotten? International aid groups do not focus on this region for two reasons. First, there has been a constant territorial dispute between Pakistan and India over the Punjab since Pakistan's creation in 1947.[7] Organizations refrain from getting involved because this dispute has increased violence in the area. Second, the Punjab region is one of the wealthiest areas in India—but the Dalits have been unable to benefit from this prosperity. While these factors account for lower levels of aid, many of Ravidassia's international followers remain mute regarding the socioeconomic status of Punjabi Dalits.[8] This leaves the vulnerable community without aid and support from other believers that could prove useful in promoting their religious tenets. International aid is not a determinative factor for a community's success, but alongside religious adherence's impact on community identity, it makes a difference in the case of these two communities.
Hindu and Sikh Caste Traditions
In addition to the stark differences in international involvement, specific religious traditions distinguish the Irulas and the Punjabi Dalits and may explain—albeit counterintuitively—why the Irulas have been more successful in elevating their social status than their Punjabi counterparts. Living in a predominately Hindu society, the Irulas are taught to follow the caste system as first introduced in The Bhagavad-Gita and further specified in The Laws of Manu. The caste system is rooted in their traditional culture and belief structure.
Conversely, the Punjabi Dalits live in a predominately Sikh society wherein the caste system is obsolete. While this egalitarian idea is ingrained within the Sikh tradition and would seemingly elevate the human rights of the Punjabi Dalits, it has long been ignored in practical application. Oftentimes, two gurdwaras [places of worship] are built in villages. One is reserved for the upper caste Sikhs and the other for the lower castes.[9]
Ravidassia is one of many sects that have broken off from Sikhism due to mistreatment at the hands of fellow Sikhs.[10] Followers of Ravidassia are using the new sect to reprimand the higher caste Sikhs for not following a key tenet of the religion. What was originally meant to be a step towards societal advancement, however, is turning into a feud between groups and causing further alienation of the Dalits from the broader community.
Religion's Impact on Community Cohesion
Religious traditions play a central role in the identity of each community. The Irulas follow the tenets of Hinduism and accept the caste system, but this has not prevented them from taking steps to advance their socio-economic condition. With more Irula children attending school and the literacy rate rising, the tribe is creating new potential for the future and engendering a sense of pride in their community.[11] Members of the tribe are coming together to ensure fair treatment by higher castes, an act that would have been impossible ten years ago.
While the Irula tribe now roots its identity in socio-economic advancement, the Punjabi Dalits have centered their identity on a new religion. Their society is dominated by higher caste Sikhs, and when key principles of the religion are not followed, the lower castes suffer. If the religion followed the principles it was founded on, the abolishment of the caste system in Sikh society would follow. Instead, sects are breaking off from Sikhism in order to construct their own identity and represent values that have otherwise been lost in the larger community. The announcement of Ravidassia could have been the beginning of a religious revolution; instead it emphasizes the chasm between the religious tenets of Sikhism and lack of adherence by followers. For the Punjabi Dalits, religion is both the problem and the solution. Until Punjabi Sikhs can learn to follow Sikhism's religious tenets, the community will be unable to abolish the caste system, and disunity among Sikhism's followers will continue.
Conclusion
The Irulas and Punjabi Dalits provide an interesting case study on the importance of religion for community identity. Punjabi Dalits come from one of the wealthiest areas in India, yet have been unable to advance in society because higher caste members don't follow Sikhism's tenets. This inconsistency between the tenets and practice of Sikhism obstructs community cohesion, as Sikhs splinter into religious sub-sets like Ravidassia. On the other side of the country, while the Irulas live in poverty in a disaster stricken area, they have been able to come together as a caste. Many Irulas have accepted the fact that their religion has a caste system and were able focus on tangible ways of improving their quality of life and social status as opposed to exhausting their efforts on eradicating the caste system.
[1] The Jat Sikhs (Sikhs belonging to a higher caste) believed the Ravidassia gurus were disrespecting Guru Granth Shabib, the Sikh holy book. See: Jeremy Page, "Riots after Sikh guru Sant Rama Nand shot dead in Vienna," TimesOnline, 25 May 2009. http://www.timesonline.co.uk/tol/news/world/asia/article6359288.ece (accessed 26 March 2010).
[2] "Austria's Deadly Sikh Clash Sparks Unrest in India," Der Spiegel, 25 May 2009. http://www.spiegel.de/international/world/0,1518,626647,00.html (accessed 26 March 2010).
[3] Harmeet Shah Singh, "India's ‘untouchables' declare own religion," CNN.com, 3 February 2010. http://www.cnn.com/2010/WORLD/asiapcf/02/03/india.new.religion/index.html (accessed 16 February 2010).
[4] Robert F. Kennedy Center for Justice and Human Rights, Understanding Untouchability: A Comprehensive Study of Practices and Conditions in 1589 Villages, 26 January 2010, 1. http://www.rfkcenter.org/untouchability (accessed 9 February 2010).
[5] Azera Pahman, "Irulas say tsunami changed their destiny – for better," Overseas Indian, 24 December 2009. http://overseasindian.in/2009/dec/news/20092412-085003.shtml (accessed 26 February 2010).
[6] Akash Kapur, "Aid Money Brings a New Social Order," The New York Times, 29 December 2010. http://www.nytimes.com/2009/12/30/world/asia/30iht-letter.html (accessed 17 February 2010).
[7] "India-Pakistan: Troubled relations," Timeline, BBC News, 2002. http://news.bbc.co.uk/hi/english/static/in_depth/south_asia/2002/india_pakistan/timeline/default.stm (accessed 10 April 2010).
[8] Singh, "India's ‘untouchables' declare own religion."
[9] Ians. "Controversial ‘deras' add fuel to Punjab fire." The Times of India, 26 May 2009. http://timesofindia.indiatimes.com/India/Controversial-deras-add-fuel-to-Punjab-fire-/articleshow/4579610.cms (accessed 26 February 2010).
[10] Ibid.
[11] Anju Chopra, "In India, new rat trap boosts low-caste tribe," The Christian Science Monitor, 14 January 2008. http://www.csmonitor.com/World/Asia-South-Central/2008/0114/p04s01-wosc.html (accessed 17 February 2010).