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UNIT – I (6 Hours)
Indian Constitution: basic features, debates on Fundamental Rights, Directive
Principles and Federalism
UNIT – II (6 Hours)
State formation and nation building: Integration of princely states, linguistic
reorganisation of states
UNIT – III (6 Hours)
Political institutions at the Centre and State levels: Parliament, Judiciary, Prime
Minister, Chief Minister
UNIT – IV (4.5 Hours)
Social structure and political power: caste, class, gender
UNIT – V (4.5 Hours)
Religion and politics: debates on secularism and communalism
UNIT – VI (4.5 Hours)
Political parties and party systems
UNIT – VII (4.5 Hours)
Development strategies: planned economy, neo-liberal restructuring
UNIT – VIII (4.5 Hours)
Social movements: workers, farmers, environmental, and women’s movements
UNIT – IX (4.5 Hours)
The nature of state in India: developmental, welfare, regulatory
 INTRODUCTION

• Prior to the government of India act, 1935, the “schedule” caste

was classified as the ‘depressed classes’.

• “This social group is categorized amongst the poorest and most

subordinated in terms of human development in Indian society.
In five states of India i.e. UP, West Bengal, Bihar, Tamil Nadu and
Andhra Pradesh, more than half of SC population is
concentrated.

• The historical processes of economic and social exclusion, and

discrimination based on caste are responsible for the
depreciation of this group”.
Government of India act 1935, considered these scheduled caste
population to be determined on the basis of following deprivation,
particularly socio-economic; that they:

• Occupy low position in Hindu social structure

• Have inadequate representation in government services

• Are inadequately represented in the trade, commerce and industrial

sector

• Suffer social and physical exclusion from the rest of community

• Lack educational development amongst the whole community.

POWER STRUCTURE OF CASTE: A SOCIAL PERSPECTIVE

• The nomenclature of ‘caste’ is

derived from the Portuguese word
‘casta’ 'which means ‘breed’ or
‘lineage’ or ‘race’; known as ‘jati’ in
Indian context that refers 'birth’.

• According to Manuscript, the

Brahman occupies uppermost rank
followed by Kshatriyas, Vaishya and
Shudras and untouchables stands
even below the Shudras and made
them to be discriminated
• Denial of access to public facilities i.e. roads, Wells, courts,
post offices, schools.

• Restriction of access to temples or where their presence was

sought to pollute the higher class.

• Not allowed to learn Vedas and cannot become a holy man.

• Excluded from honorable and profitable occupation and

therefore, restricted to do menial job.

• Remain outside the village due to residential segregation.

• Restrictions of access to services.

Uses of different utensils were compulsory requirement

Not allowed to do movement within prescribed distances of
residences of higher caste.
Non - Dalits: Who They Are
"Non-Dalits" refers to individuals who do not belong to the Dalit
community in India. The Dalits, formerly known as "untouchables," are
considered the lowest caste group in the traditional Hindu caste
system. They have historically faced social and economic
discrimination.

The term "non-Dalits" encompasses individuals from various castes

and communities in India. Some of the major caste groups in India,
apart from the Dalits, include:
Brahmins: They belong to the highest caste in the traditional Hindu
caste system and are traditionally priests, scholars, or teachers.

Kshatriyas: This caste traditionally comprises warriors and rulers. They

hold positions of power and are associated with administrative and
military duties.

Vaishyas: Vaishyas are traditionally merchants, traders, and farmers.

They engage in business and agricultural activities.

Shudras: The Shudras are traditionally laborers and artisans. They are
considered a lower caste group but are higher in the social hierarchy
compared to Dalits.
AMBEDKAR ON CASTE
Caste as a Social Hierarchy: Ambedkar
considered caste to be a hierarchical social
system that assigned individuals to specific
positions in society based on their birth. He
criticized the inherent inequality and
oppression embedded within the caste
structure.

Annihilation of Caste: Ambedkar strongly

advocated for the annihilation of caste. In his
influential work titled "Annihilation of Caste,"
he argued that the caste system perpetuated
social divisions and denied individuals their
basic human rights. He called for the
complete eradication of caste-based
discrimination.
Caste as an Economic Exploitation: Ambedkar
recognized that caste had significant economic
implications. He believed that the caste system
perpetuated economic exploitation, with higher
castes benefiting at the expense of lower castes.
He emphasized the need to address economic
disparities arising from caste-based
discrimination.

The Evils of Untouchability: Ambedkar

vehemently opposed untouchability, a practice
associated with the lowest caste known as Dalits
or untouchables. He argued that untouchability
was a dehumanizing and oppressive aspect of
the caste system, denying Dalits access to basic
social rights and subjecting them to social
exclusion and discrimination.
Reservation and Social Justice: Ambedkar championed the cause of
social justice through affirmative action measures. He believed that
reservation policies, providing quotas in education, employment, and
politics for historically oppressed castes, were essential to bridge the
socio-economic gap and uplift marginalized communities.

Education as a Tool for Empowerment: Ambedkar emphasized the

transformative power of education in challenging caste-based
discrimination. He encouraged members of marginalized communities,
particularly Dalits, to pursue education as a means to gain knowledge,
empowerment, and social mobility. He saw education as a crucial
instrument in breaking the chains of caste oppression.
Constitutional Reforms: Ambedkar played a pivotal role in drafting the
Indian Constitution, which includes provisions to protect the rights and
promote the welfare of marginalized communities. These provisions
address issues such as untouchability, reservations, and the upliftment
of socially disadvantaged groups.
The Constitutional Approach
towards Dalit Empowerment
• The constitutional approach
towards Dalit empowerment in
India is grounded in the principles
of social justice, equality, and
affirmative action.

• The term "Dalit" refers to

individuals who historically
belong to the lowest rungs of the
Hindu caste hierarchy and have
faced social discrimination,
economic exploitation, and
exclusion for centuries.
➢ Constitution of India:

Recognizes the inherent dignity and equality of all citizens.

Addresses historical injustices faced by Dalits through provisions and
safeguards.

➢ Reservation System:

Affirmative action policy providing representation and opportunities

for Dalits. Reservation in government jobs, educational institutions,
and legislative bodies. Aims to bridge socio-economic gaps and
provide equal opportunities.

➢ Fundamental Rights:
Guarantees right to equality, non-discrimination, and freedom from
untouchability. Abolition of untouchability explicitly mentioned as a
fundamental right. Prohibition of discrimination based on caste.
➢ Scheduled Castes and Scheduled Tribes (Prevention of
Atrocities) Act, 1989:

Provides legal protection against caste-based discrimination

and violence. Criminalizes offenses committed against Dalits.
Ensures speedy investigation and prosecution of cases.

➢ Article 17:
Abolishes untouchability and prohibits its practice in any form.
Promotes equality and dignity for all citizens, regardless of
caste.

➢ Reservation in Panchayati Raj Institutions:

Reservation of seats in local self-government bodies.
Ensures political representation and participation of Dalits.
➢ Government Programs and Policies:

Various initiatives aimed at socio-economic empowerment of Dalits.

Scholarships, skill development programs, and financial assistance.
Housing schemes and land distribution for landless Dalits.

➢ Challenges:
Despite constitutional provisions, barriers to Dalit empowerment
persist. Effective implementation and enforcement of measures are
crucial. Social stigma and discrimination continue to hinder progress.
MARC GALANTER

describes that the leaders of the independent India

decried the caste as foundation of nation not just only
because of the moral position against this ‘traditional’
institution, but, also recognized the crippling impact
of the caste system over the centuries on the
subordinated sections of the Indian people and hence,
its implications on building a true democracy and
individual citizenship.

Thus, Indian constitution ensured legal and

institutional measure to empower the “communities
of disadvantaged people to participate in the game of
Democratic politics on equal basis”.
G. S. GHURYE

G. S. GHURYE in ‘Features of Caste System’

(1991) has “identified basically six
features of the Hindu caste system as follow:
1. Segmental division of society
2. Hierarchy
3. Restriction on feeding and social
intercourse
4. Civil and Religious disabilities and
privileges of different sections
5. Lack of unrestricted choice of occupation
and
6. Restriction on marriage”
DUMON, L.

in “How Hierarchicus: The Caste System

and its Implications”
describes about the specific
relationship “between status and power
in Hindu society. Unlike
the West, where power and status
generally exist simultaneously;
CASTE ASSOCIATIONS
LLOYD RUDOLPH and SUSANNE RUDOLPH “study the phenomenon of
caste associations in a democratic India and viewed it as agents of
modernity in a traditional society like India.

The caste associations work as a pressure group and have an important

role in the upward social mobility of the caste communities”.

❖ ALL INDIA BRAHMIN SABHA

❖ ALL INDIA SC FEDARATION
❖ JAT MAHASABHA
❖ ALL INDIA KSHATRIYAS FEDARATION
❖ ALL INDIA YADAV MAHASABHA
➢ RAJNI KOTHARI in “Caste in Indian
Politics” (1970) “argued against
the famous ideology that the
democratic politics is helping
traditional institutions like caste
to resuscitate and re-establish
their legitimacy”.

➢ Instead, this could lead to

“disintegrative tendencies” and
could “disrupt the democratic and
secular framework of Indian
polity”.
“Two most important developmental initiatives taken by Indian
state during the postindependence period, that has changed
the power structure in India in terms of caste patterns
particularly:

1. Land reforms legislation, designed to weaken the hold of the

non cultivating intermediaries by transferring ownership
rights to the tillers of the land.

2. Rural social change, such as the Community Development

Programme, Panchayati Raj, and Green Revolution; that
directly helped the rich and powerful in the village,
who belonged to the mostly locally dominant castes groups, to
further consolidate their hold over local and regional politics.”
SHAH, S. in “Caste and Democratic
Politics in India” (2002) supports this–
“the new class of political
entrepreneurs such as Kanshi Ram and
Mayawati has “emerged from amongst
the ex-untouchable communities used
the idea of Dalit identity and mobilized
the schedule Caste community as a
United block on the issues of
development with dignity”.
DECLINE OF BACKWARD CASTE POLITICS IN
NORTHERN INDIA
▪ Backward Caste politics in North India took a significant
change during the 1980s and 1990s , as YOGENDRA YADAV
has talked about political entrepreneurs such as Kanshi
Ram and Ram Manohar Lohia were able to achieve
backward caste homogenization only partially

▪ One of the most important reason for decline of the

backward movement in North Indian states may be the
rise of elite based leadership of backward caste and this
failed to become a mass based radical movement.