Caste in Kerala: Unpacking Discrimination from Formation to the Present
Kerala, often lauded for its impressive strides in literacy, healthcare, and overall human development, presents a compelling paradox when it comes to its social fabric. While celebrated as a progressive state, the shadow of caste-based discrimination continues to linger, creating a complex and often contradictory reality. This analysis delves into the trajectory of caste-based discrimination and related issues in Kerala, tracing its evolution from the state's formation in 1956 to the present day, examining its various manifestations, and considering whether this deeply rooted social hierarchy has strengthened or weakened over time.
The history of the caste system in the Kerala region prior to its formation in 1956 was marked by an exceptionally rigid and intricate social hierarchy. Unlike the traditional four-fold Varna system prevalent in much of India, Kerala's caste structure was unique, with Malayali Brahmins (Nambudiris) at the apex, considering most other castes as either Shudra or Avarna (outside the Varna system). This hierarchy was characterized by extreme forms of social segregation, manifesting as untouchability, unapproachability, and even unseeability for certain lower castes. For instance, a Nair could stand near a Nambudiri, but an Ezhava was prohibited from approaching or touching either. The severity of these rules extended to the concept of ritual pollution, where lower castes were believed to pollute higher castes not just by touch but even by coming within a certain distance. In some extreme instances, Nairs were even permitted to kill a Pulayar on sight if they encountered them on a public highway. Lower-caste individuals faced numerous indignities, including restrictions on using public pathways and the requirement to make loud noises to warn upper castes of their presence. Furthermore, practices like the denial of the right for lower-caste women to cover their upper bodies highlighted the oppressive nature of the system. The Nambudiri Brahmins and the Nair community held significant power and influence within this social order. However, even before 1956, Kerala witnessed the emergence of social reformers and movements that began to challenge these deeply entrenched discriminatory practices. Figures like Ayyankali, who defied restrictions by traveling in a bullock cart on public roads, and Sree Narayana Guru, who championed the cause of the oppressed Ezhava community and advocated for "One Caste, One Religion, One God for mankind," spearheaded these early efforts. These movements aimed to dismantle caste discrimination and secure basic rights for those relegated to the lower rungs of the social ladder.
The formation of Kerala in 1956 marked a new chapter, bringing with it the ideals enshrined in the Indian Constitution, which outlawed discrimination based on caste under Article 15 and abolished untouchability through Article 17. The Untouchability (Offences) Act of 1955, later renamed the Protection of Civil Rights Act, provided a legal framework to penalize the practice of untouchability. In the initial decades following Kerala's formation (1956-1980s), the state also witnessed significant land reforms and the rise of powerful communist movements. These socio-political changes aimed to address the deep-rooted inequalities that had historically plagued the region, including those stemming from the caste system. Land reforms, by granting ownership rights to tenants, many of whom belonged to lower castes, contributed to a reduction in economic disparities. The communist movement, with its emphasis on egalitarianism and social justice, also played a role in challenging traditional caste hierarchies and promoting social mobility. However, some perspectives suggest that the focus on class struggle by the left sometimes overshadowed the specific nuances of caste-based oppression. Despite these transformative efforts, the deeply ingrained nature of caste in Kerala's social fabric meant that the complete eradication of discrimination remained a distant goal.
The period from the 1990s to the 2000s saw increased media penetration and the growing assertion of Dalit and other marginalized communities, leading to greater public awareness of the persistent issue of caste discrimination. While overt forms of discrimination might have become less publicly acceptable, subtle and insidious forms continued to exist in various spheres of life. The contemporary scenario (2010s-Present) reveals that caste discrimination remains a challenge in Kerala, manifesting in various ways. Recent controversies surrounding temples highlight the continued presence of caste-based prejudices. The Koodalmanikyam temple, for instance, became a focal point of contention when upper-caste priests protested against the appointment of a man from the Ezhava community to the position of 'Kazhakam' (a temple staffer), leading to his resignation amidst allegations of caste discrimination. Similarly, the Payyannur temple witnessed an incident where the chief priest placed a lamp on the floor instead of handing it directly to a Dalit minister, sparking widespread condemnation. The cultural sphere is not immune, with instances of artists, particularly those from Dalit backgrounds, facing discrimination and denial of performance opportunities in temples and other venues.
Caste discrimination also persists in the realm of employment. The case of Roshan, an assistant manager at a bank, who allegedly faced relentless harassment and casteist slurs from his superiors, culminating in his transfer, illustrates this reality. Data from aided educational institutions reveals a significant underrepresentation of Scheduled Castes and Scheduled Tribes in teaching and non-teaching positions, suggesting systemic biases in hiring practices. Even in general hiring decisions and promotions, caste continues to be a factor, albeit often subtly. In the education sector, disturbing reports of discrimination against Dalit students in schools continue to surface. Allegations of caste-based remarks, segregation within classrooms, and unfair treatment highlight the challenges faced by marginalized students. Beyond these overt manifestations, subtle forms of discrimination permeate social interactions. Caste-based remarks and preferences, particularly in marriage, remain prevalent in Kerala. Social exclusion based on caste continues to shape social circles and even housing preferences. The unequal distribution of social and cultural capital further perpetuates these hidden forms of discrimination, creating barriers for individuals from marginalized castes in accessing opportunities.
A less discussed aspect of caste discrimination in Kerala is its presence within religious minorities, particularly the Christian community. Discrimination exists, especially between dominant-caste Syrian Christians and Dalit Christians, affecting church practices, social interactions, and employment in church-affiliated institutions. Historical practices like separate masses for lower-caste Christians and the reluctance of Syrian Christians to marry Dalit Christians highlight the deeply ingrained nature of these divisions. Data on the underrepresentation of Dalit Christians in teaching and non-teaching positions in Christian colleges further underscores this issue. While less extensively documented in the provided material, there are also indications of caste-like dynamics within the Muslim community in Kerala, influencing social interactions and perceptions of status.
Post-1956 Kerala has witnessed the continued efforts of social reform movements and the enactment of anti-caste legislation. Organizations like the SNDP have continued their work, advocating for the rights and equality of backward communities. The state has also had legal frameworks in place, such as the Protection of Civil Rights Act and the SC/ST Prevention of Atrocities Act, aimed at preventing and penalizing caste-based discrimination. However, the persistence of discrimination suggests that these measures have had a mixed legacy. While they have provided legal recourse and raised awareness, their effectiveness is often hampered by implementation challenges and the deeply rooted nature of social prejudices. The consideration of a more comprehensive anti-discrimination law in Kerala acknowledges the limitations of the existing legal framework.
Caste-based reservation policies in education, employment, and political representation have been a significant tool for promoting social justice and equity in Kerala. These policies aim to ensure adequate representation for historically marginalized communities. However, they are also a subject of ongoing debate, with concerns raised about their impact on meritocracy and the potential for perpetuating caste consciousness. Data on community representation in government jobs and aided institutions indicates that while some backward communities have achieved significant representation, disparities still exist, and the benefits of reservation might not always reach the most marginalized within these communities. The political sensitivity surrounding caste census and reservation policies in Kerala further highlights the complex dynamics at play.
Analyzing the trend of caste discrimination in Kerala since its formation presents a nuanced picture. While overt forms of untouchability and certain blatant practices have likely decreased due to legal prohibitions and increased social awareness, caste continues to be a significant factor shaping social and economic realities. Recent instances of discrimination in temples, employment, and education demonstrate its persistence.16 Subtle and systemic forms of discrimination, often perpetuated through social and cultural capital, likely continue to disadvantage marginalized communities. The existence of caste-based discrimination within religious minorities further complicates the narrative. Statistical data on reported atrocities against Scheduled Castes and Scheduled Tribes in Kerala over recent years, based on National Crime Records Bureau (NCRB) reports, offers a glimpse into the trend of overt discrimination:
While this limited data suggests a potential decrease in reported cases of atrocities against SCs between 2016 and 2022, it is crucial to acknowledge that these figures might not capture the full spectrum of caste discrimination, especially the more subtle and hidden forms. Furthermore, socio-economic disparities based on caste continue to persist, as evidenced by studies on health status and economic indicators.
In conclusion, the battle against caste discrimination in Kerala is an ongoing and multifaceted challenge. While the state has made significant strides in social development and has a history of progressive movements and legislative reforms, the deeply entrenched nature of caste prejudice means that its complete eradication remains an unfinished task. The trend suggests a shift from overt to more subtle forms of discrimination, but the persistence of these biases in various spheres of life underscores the need for continued vigilance and sustained efforts. Addressing systemic inequalities, enforcing anti-discrimination laws more effectively, promoting social integration across caste lines, and challenging ingrained prejudices through education and awareness campaigns are crucial steps towards achieving a truly equitable and casteless society in Kerala.
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