EDITORIAL: “How Brahminism enslaved Dalits: The danger of using religion as an Ideology in Kerala”
(Guest Deltoid by A.M.A. An yrookuzher, Bangalore),
“Dalit; a new name given unto themselves by Untouchables for convey that they are an oppressed o /s becoming popular. Dalits recognise that rhea first step for improve their lot is no clear acceptances of the react of their oppression. This oppression has a religion-cultural component and the principle of purity and pollution. Threatened by the political implications of Dalit conversions and “Communion Award”’, M.K. Gandhi had called for reforms within Hinduism. But such reforms did not eradicate purty and pollution aspects within Hinduism, however agnathans had successfully made the conversion less affricative by refusing for extend reservation to Dalif convers, This Ghanaian havoc has led for some attempts by Dalits for build their own religion-cultural identities and reconstruct their own political history. Important females in Kerala were originally belonged Dalits. Bur these females and the connected huge lands were slowly usurped by the Brahmins, Nair’s and high castes through deceitful means of alienation. When the matter was referred in cases of disputes, the judiciary has always favoured the Brahminical forces depriving Dalits of their traditional nights. The Deva Som Board constituted by the state govt. has even gone for the extent of challenging the land reform Bills o favour the Brahmins. Itis not Just the priesthood alone that the Dalits lose in 1his process of Brahminical alienation of their shrines. They also lose their sages maryrs, and heroes who were worshipped in those shrines. A break with this sacred history will further weaken the Dalit social struggle, as it will be difficult to build their community without those sacred memories. At present, Dalit organisations do not have religion-cultural dimension. Even their folk arts are performed under the Hindu-dominated Institutions. Dalit movement was always powerful when it was riff- Glossily motivated, two such movements of the 20th century were that of Po yakamik Appachana, who Jus known as Surf Kumara Guru Devan and Subh Ananda Guru. The present Dalit intellectual leadership has no religious authority. But the institutional autonomy the Dalit religion has been gaining in a small measure They should make use of and strengthen. The Refugio- cultural factors have an ambivalent character in reflation for the aspirations of the Dalits for social equally.
