Indian Streams Research Journal

Volume : IV, Issue : II, March - 2014

DALITSCONDITION AND PRACTICE OF UNTOUCHALILITY IN EARLY TWENTIETH CENTURY TAMIL NADU

E. Lenin, -

By : Laxmi Book Publication

Abstract :

The Hindu social system is socio-religious. The social institutions are intimately connected with religion. The religious books, the repository of social codes, are considered to be of divine origin. This system is infallible and indisputable to the majority. The society is so rigidly graded that those at the top of the social ladder—the Brahmins are inalienably vested with the authority of learning, teaching and interpreting the shastras, By distorting the interpretation of the shastras and stamping the later accretions with divinity, they ascribe to themselves congenital superiority, which has resulted in an intricate, illogical and irreligious system of descending inferiority and ascending superiority complexes in the society. The caste system, intended originally for social cohesion, and as a device for labour division is inelastic and birth based. It has given rise to innumerable endogamous groups and to a section regarded as outcaste, unsociable and untouchable. Such a social system militates against any change even through an evolutionary process. It resulted in the pathetic condition of the dalits and a strict observance of unotouchablity for centuries in Tamil Nadu.

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1. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
2. caste a condition of baptism
3. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
4. In the first quarter of the seventeenth century, there started a controversy over the wearing of the sacred cord (which
5. caste a condition of baptism
6. caste a condition of baptism
7. signifies place in the Hindu social hierarchy of represents the division of the society into dvija and non-divija (castes) by the
8. In the first quarter of the seventeenth century, there started a controversy over the wearing of the sacred cord (which
9. caste a condition of baptism
10. Memorandum on Communal Representation by K. V. Reddy dated 12 August 1919, Joint Select Committee on the
11. caste a condition of baptism
12. In the first quarter of the seventeenth century, there started a controversy over the wearing of the sacred cord (which
13. Government of India Bill, III, Appendices, p. 51.
14. signifies place in the Hindu social hierarchy of represents the division of the society into dvija and non-divija (castes) by the
15. Government of India Bill, III, Appendices, p. 51.
16. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
17. Government of India Bill, III, Appendices, p. 51.
18. signifies place in the Hindu social hierarchy of represents the division of the society into dvija and non-divija (castes) by the
19. Thomas, P., Christians and Christianity in India and Pakistan, George Allen and Unwin , London, 1954, p. 70. (i) According
20. Memorandum on Communal Representation by K. V. Reddy dated 12 August 1919, Joint Select Committee on the
21. caste a condition of baptism
22. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
23. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
24. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
25. Government of India Bill, III, Appendices, p. 51.
26. Thomas, P., Christians and Christianity in India and Pakistan, George Allen and Unwin , London, 1954, p. 70. (i) According
27. In the first quarter of the seventeenth century, there started a controversy over the wearing of the sacred cord (which
28. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
29. Government of India Bill, III, Appendices, p. 51.
30. signifies place in the Hindu social hierarchy of represents the division of the society into dvija and non-divija (castes) by the
31. Thomas, P., Christians and Christianity in India and Pakistan, George Allen and Unwin , London, 1954, p. 70. (i) According
32. signifies place in the Hindu social hierarchy of represents the division of the society into dvija and non-divija (castes) by the
33. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
34. caste a condition of baptism
35. Government of India Bill, III, Appendices, p. 51.
36. signifies place in the Hindu social hierarchy of represents the division of the society into dvija and non-divija (castes) by the
37. caste a condition of baptism
38. Government of India Bill, III, Appendices, p. 51.
39. signifies place in the Hindu social hierarchy of represents the division of the society into dvija and non-divija (castes) by the
40. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
41. Memorandum on Communal Representation by K. V. Reddy dated 12 August 1919, Joint Select Committee on the
42. caste a condition of baptism
43. Memorandum on Communal Representation by K. V. Reddy dated 12 August 1919, Joint Select Committee on the
44. In the first quarter of the seventeenth century, there started a controversy over the wearing of the sacred cord (which
45. Memorandum on Communal Representation by K. V. Reddy dated 12 August 1919, Joint Select Committee on the
46. In the first quarter of the seventeenth century, there started a controversy over the wearing of the sacred cord (which
47. Government of India Bill, III, Appendices, p. 51.
48. signifies place in the Hindu social hierarchy of represents the division of the society into dvija and non-divija (castes) by the
49. In the first quarter of the seventeenth century, there started a controversy over the wearing of the sacred cord (which
50. Memorandum on Communal Representation by K. V. Reddy dated 12 August 1919, Joint Select Committee on the
51. Thomas, P., Christians and Christianity in India and Pakistan, George Allen and Unwin , London, 1954, p. 70. (i) According
52. Memorandum on Communal Representation by K. V. Reddy dated 12 August 1919, Joint Select Committee on the
53. Memorandum on Communal Representation by K. V. Reddy dated 12 August 1919, Joint Select Committee on the
54. Government of India Bill, III, Appendices, p. 51.
55. signifies place in the Hindu social hierarchy of represents the division of the society into dvija and non-divija (castes) by the
56. Memorandum on Communal Representation by K. V. Reddy dated 12 August 1919, Joint Select Committee on the
57. Thomas, P., Christians and Christianity in India and Pakistan, George Allen and Unwin , London, 1954, p. 70. (i) According
58. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
59. caste a condition of baptism
60. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
61. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
62. Government of India Bill, III, Appendices, p. 51.
63. signifies place in the Hindu social hierarchy of represents the division of the society into dvija and non-divija (castes) by the
64. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
65. In the first quarter of the seventeenth century, there started a controversy over the wearing of the sacred cord (which
66. Thomas, P., Christians and Christianity in India and Pakistan, George Allen and Unwin , London, 1954, p. 70. (i) According
67. Government of India Bill, III, Appendices, p. 51.
68. signifies place in the Hindu social hierarchy of represents the division of the society into dvija and non-divija (castes) by the
69. Government of India Bill, III, Appendices, p. 51.
70. signifies place in the Hindu social hierarchy of represents the division of the society into dvija and non-divija (castes) by the
71. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
72. Thomas, P., Christians and Christianity in India and Pakistan, George Allen and Unwin , London, 1954, p. 70. (i) According
73. Thomas, P., Christians and Christianity in India and Pakistan, George Allen and Unwin , London, 1954, p. 70. (i) According
74. caste a condition of baptism
75. Memorandum on Communal Representation by K. V. Reddy dated 12 August 1919, Joint Select Committee on the
76. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
77. Memorandum on Communal Representation by K. V. Reddy dated 12 August 1919, Joint Select Committee on the
78. Thomas, P., Christians and Christianity in India and Pakistan, George Allen and Unwin , London, 1954, p. 70. (i) According
79. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
80. Government of India Bill, III, Appendices, p. 51.
81. signifies place in the Hindu social hierarchy of represents the division of the society into dvija and non-divija (castes) by the
82. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
83. Memorandum on Communal Representation by K. V. Reddy dated 12 August 1919, Joint Select Committee on the
84. Government of India Bill, III, Appendices, p. 51.
85. signifies place in the Hindu social hierarchy of represents the division of the society into dvija and non-divija (castes) by the
86. Memorandum on Communal Representation by K. V. Reddy dated 12 August 1919, Joint Select Committee on the
87. Thomas, P., Christians and Christianity in India and Pakistan, George Allen and Unwin , London, 1954, p. 70. (i) According
88. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
89. Thomas, P., Christians and Christianity in India and Pakistan, George Allen and Unwin , London, 1954, p. 70. (i) According
90. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
91. Government of India Bill, III, Appendices, p. 51.
92. signifies place in the Hindu social hierarchy of represents the division of the society into dvija and non-divija (castes) by the
93. Memorandum on Communal Representation by K. V. Reddy dated 12 August 1919, Joint Select Committee on the
94. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
95. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
96. caste a condition of baptism
97. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
98. caste a condition of baptism
99. Thomas, P., Christians and Christianity in India and Pakistan, George Allen and Unwin , London, 1954, p. 70. (i) According
100. Thomas, P., Christians and Christianity in India and Pakistan, George Allen and Unwin , London, 1954, p. 70. (i) According
101. Thomas, P., Christians and Christianity in India and Pakistan, George Allen and Unwin , London, 1954, p. 70. (i) According
102. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
103. Thomas, P., Christians and Christianity in India and Pakistan, George Allen and Unwin , London, 1954, p. 70. (i) According
104. Government of India Bill, III, Appendices, p. 51.
105. signifies place in the Hindu social hierarchy of represents the division of the society into dvija and non-divija (castes) by the
106. Government of India Bill, III, Appendices, p. 51.
107. signifies place in the Hindu social hierarchy of represents the division of the society into dvija and non-divija (castes) by the
108. caste a condition of baptism
109. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
110. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
111. Thomas, P., Christians and Christianity in India and Pakistan, George Allen and Unwin , London, 1954, p. 70. (i) According
112. In the first quarter of the seventeenth century, there started a controversy over the wearing of the sacred cord (which
113. Memorandum on Communal Representation by K. V. Reddy dated 12 August 1919, Joint Select Committee on the
114. Thomas, P., Christians and Christianity in India and Pakistan, George Allen and Unwin , London, 1954, p. 70. (i) According
115. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
116. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
117. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
118. In the first quarter of the seventeenth century, there started a controversy over the wearing of the sacred cord (which
119. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
120. Thomas, P., Christians and Christianity in India and Pakistan, George Allen and Unwin , London, 1954, p. 70. (i) According
121. Memorandum on Communal Representation by K. V. Reddy dated 12 August 1919, Joint Select Committee on the
122. Memorandum on Communal Representation by K. V. Reddy dated 12 August 1919, Joint Select Committee on the
123. caste a condition of baptism
124. caste a condition of baptism
125. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
126. Government of India Bill, III, Appendices, p. 51.
127. signifies place in the Hindu social hierarchy of represents the division of the society into dvija and non-divija (castes) by the
128. Government of India Bill, III, Appendices, p. 51.
129. signifies place in the Hindu social hierarchy of represents the division of the society into dvija and non-divija (castes) by the
130. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
131. In the first quarter of the seventeenth century, there started a controversy over the wearing of the sacred cord (which
132. In the first quarter of the seventeenth century, there started a controversy over the wearing of the sacred cord (which
133. Memorandum on Communal Representation by K. V. Reddy dated 12 August 1919, Joint Select Committee on the
134. caste a condition of baptism
135. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
136. Memorandum on Communal Representation by K. V. Reddy dated 12 August 1919, Joint Select Committee on the
137. Government of India Bill, III, Appendices, p. 51.
138. signifies place in the Hindu social hierarchy of represents the division of the society into dvija and non-divija (castes) by the
139. Memorandum on Communal Representation by K. V. Reddy dated 12 August 1919, Joint Select Committee on the
140. In the first quarter of the seventeenth century, there started a controversy over the wearing of the sacred cord (which
141. In the first quarter of the seventeenth century, there started a controversy over the wearing of the sacred cord (which
142. caste a condition of baptism
143. In the first quarter of the seventeenth century, there started a controversy over the wearing of the sacred cord (which
144. In the first quarter of the seventeenth century, there started a controversy over the wearing of the sacred cord (which
145. caste a condition of baptism
146. Memorandum on Communal Representation by K. V. Reddy dated 12 August 1919, Joint Select Committee on the
147. Memorandum on Communal Representation by K. V. Reddy dated 12 August 1919, Joint Select Committee on the
148. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
149. In the first quarter of the seventeenth century, there started a controversy over the wearing of the sacred cord (which
150. Memorandum on Communal Representation by K. V. Reddy dated 12 August 1919, Joint Select Committee on the
151. Thomas, P., Christians and Christianity in India and Pakistan, George Allen and Unwin , London, 1954, p. 70. (i) According
152. In the first quarter of the seventeenth century, there started a controversy over the wearing of the sacred cord (which
153. caste a condition of baptism
154. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
155. caste a condition of baptism
156. In the first quarter of the seventeenth century, there started a controversy over the wearing of the sacred cord (which
157. Memorandum on Communal Representation by K. V. Reddy dated 12 August 1919, Joint Select Committee on the
158. Government of India Bill, III, Appendices, p. 51.
159. signifies place in the Hindu social hierarchy of represents the division of the society into dvija and non-divija (castes) by the
160. caste a condition of baptism
161. Thomas, P., Christians and Christianity in India and Pakistan, George Allen and Unwin , London, 1954, p. 70. (i) According
162. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
163. Thomas, P., Christians and Christianity in India and Pakistan, George Allen and Unwin , London, 1954, p. 70. (i) According
164. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
165. Memorandum on Communal Representation by K. V. Reddy dated 12 August 1919, Joint Select Committee on the
166. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
167. In the first quarter of the seventeenth century, there started a controversy over the wearing of the sacred cord (which
168. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
169. Memorandum on Communal Representation by K. V. Reddy dated 12 August 1919, Joint Select Committee on the
170. In the first quarter of the seventeenth century, there started a controversy over the wearing of the sacred cord (which
171. Government of India Bill, III, Appendices, p. 51.
172. signifies place in the Hindu social hierarchy of represents the division of the society into dvija and non-divija (castes) by the
173. Thomas, P., Christians and Christianity in India and Pakistan, George Allen and Unwin , London, 1954, p. 70. (i) According
174. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
175. caste a condition of baptism
176. In the first quarter of the seventeenth century, there started a controversy over the wearing of the sacred cord (which
177. Government of India Bill, III, Appendices, p. 51.
178. signifies place in the Hindu social hierarchy of represents the division of the society into dvija and non-divija (castes) by the
179. In the first quarter of the seventeenth century, there started a controversy over the wearing of the sacred cord (which
180. caste a condition of baptism
181. Government of India Bill, III, Appendices, p. 51.
182. signifies place in the Hindu social hierarchy of represents the division of the society into dvija and non-divija (castes) by the
183. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
184. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
185. Government of India Bill, III, Appendices, p. 51.
186. signifies place in the Hindu social hierarchy of represents the division of the society into dvija and non-divija (castes) by the
187. caste a condition of baptism
188. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
189. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
190. caste a condition of baptism
191. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
192. Thomas, P., Christians and Christianity in India and Pakistan, George Allen and Unwin , London, 1954, p. 70. (i) According
193. caste a condition of baptism
194. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
195. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
196. Government of India Bill, III, Appendices, p. 51.
197. signifies place in the Hindu social hierarchy of represents the division of the society into dvija and non-divija (castes) by the
198. In the first quarter of the seventeenth century, there started a controversy over the wearing of the sacred cord (which
199. In the first quarter of the seventeenth century, there started a controversy over the wearing of the sacred cord (which
200. Memorandum on Communal Representation by K. V. Reddy dated 12 August 1919, Joint Select Committee on the
201. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
202. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
203. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
204. Memorandum on Communal Representation by K. V. Reddy dated 12 August 1919, Joint Select Committee on the
205. Memorandum on Communal Representation by K. V. Reddy dated 12 August 1919, Joint Select Committee on the
206. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
207. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
208. caste a condition of baptism
209. to him, Robert de Nobili treated caste as a matter of social and not of religious concern, and did not make the abandonment of
210. In the first quarter of the seventeenth century, there started a controversy over the wearing of the sacred cord (which

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