CHAPTER 5

SOCIAL CHARACTERISTIC OF VARIOUS SEGMENTS OF

SCHEDULED CASTES IN CENTRAL BIHAR

The Scheduled Castes in India do not constitute a homogeneous

body. It is heterogeneous in character with every caste having its own

belief system, rituals, living patterns and occupations. In Bihar, there

are twenty three castes among Scheduled Castes. In this study ten

specific castes have been undertaken for examination. Their details

are given below:

I The Chamars

The predominant segment among the Scheduled Castes is the

Chamar. It is the widely distributed group in Bihar. This caste deals

with hides and skins. They have traditionally been engaged in making

and repairing shoes. The nature of their occupation makes it

compulsory for them to be in constant contact with dead animals for

processing their skin. It is due to this that they and their occupation

"-are considered as impure and polluting. The Chamar women are

regarded as experts in midwifery and supplement the family income

by acting as midwives. It is pertinent to note that in most villages they

are the only specialist available to manage child birth. They are called

in the village as 'chamein' and their male counterpart as 'Chamar'.

Both of them are closely related with the other communities of their

167

village through the Jajmani system. They supply shoes, and provide

the services to their Jajman for certain returns.

The Chamars are also divided into a number of endogamous

sub-castes, such as, Dhuria, Kanaujia, Jaiswar, Gawalia (Mochi),

Kulaha, Dhar, Tatwa, Dakhinawala, Jhogh, Larikaur, Kurar, and

Tarikaur. The Chamar as a longer group as many as 1156 Chamar

sub-castes as reported in the census of India1 , 1891. Among them,

Kanaujia sub-caste is considered superior most while the Dhar and

the Tatwa are regarded as the lowest. The inter caste and inter sub­

caste marriage are not practiced among them. It is strictly prohibited.

, They practice child marriage and also follow the practice of dowry. The

marriages are usually arranged \XJi.th the help of mediators. A man and

a women cannot take a second marriage but it is permitted and even

divorce in case of barren, impotence and unfaithfulness. In case of

divorce or widow remarriages are allowed. The marriage rituals are

largely an imitation of the rituals of the caste Hindus. Earlier

Brahmins did not participate in the marriage of Chamars, but now

they fix the time and date of marriage rituals but they do not take food

at the Chamar's house. They take only 'Sidha' (kind-rice and pulses).

Similarly, Hajam, also take the 'Sidha' and plays an important role in

Chamar's marriages.

The Chamars cremate the dead but burial takes place in cases

of death due to some contagious diseases. Pollution is observed by the

Kamble, N.D. 1982, The Scheduled Castes, p. 2, Ashish Publishing House, New Delhi.

168

family for 10 days. At the end of this period they have the usual

shradha ceremony. Those who are in the satnami sect have slightly

different rituals. The Chamars believe in all the Hindu gods and

goddesses and observe all the Hindu festivals like Chatt, Dusehra,

Holi, Diwali, Karma-Dharma, Jwitiya and Magh Sankrant. They

worship a number of gods and goddesses like Bandi, Mahamaya,

Parmeshwari, Pachopir, Sonbarasa, Lukeshwar, Jagdamba and Laka

Bawa, Kali, Mahabir and Durga. They make elaborate rituals in

worshiping these in worshiping these deities. These days, they also

worship Raidas. They have faith in magic cures. They believe that

malaria and cholera are caused by an evil spirit. They are terribly

afraid of 'churail' (a female evil spirit) which generally attacks

pregnant women or women just after the child birth. They also believe

in 'Bhoot and Pisach". They have among them ojhas or spirit doctors.

The Chamars have their caste councils headed by the 'Sardar'. Small

criminal cases and other minor complaints are settled in the caste

council.

II The Dusadh

The second largest group among the scheduled caste in Bihar is

Dusadh. They are also known as Darh and Darhi. Their caste titles are

Hazra, Paswan, Bhagat and Manjhi. They are largely concentrated in

Muzaffarpur and Darbhanga in north Bihar but they are also found in

other districts of Bihar. They are regarded as a good agricultural

labourer, watchmen or chawkidars and the henchmen of the landlord.

169

They also rear cattle, as well as, pigs but due to sanskritization they

have abandoned the practice of rearing these.

The Dusadh community divided into a number of sub-castes

like kanaujia, magahia, silhotia, darhi, darh, manjhi and pariva. They

are endogamous groups and they do not even share cooked food from

each other's hand. The Dusadhs practice child marriage and the

practice of dowry is prevalent among them. Their marriage rituals are

more or less an imitation of Hindu marriage rituals. The Brahmin fixes

the time and date of marriage and officiates the rituals but he does

not take food in their marriage ceremony. He takes only 'sidha'. Due

to certain changes, in some parts of Bihar, the Dushad prefer the

priest from their own caste to perform marriage ceremonies. They

usually burn their dead and perform shradh. They eat pork and

consume drinks but such habits are changing due to the impact of

sanskritization. However, their occupational status has not changed

and majority of them remain as agricultural labourer and 'Banihar'.

They worship a number of deities and the chief among them is

Rahu. The deities worshiped by them are Goraya, Manusdeva, Sokha,

Sahlesh, Bhairawa, Jagdamba Mai and Kali Chauharmal Baba. For

the religions rituals the Dusadh themselves act as priests. These

deities are offered animal sacrifices and fruits. Besides this, they also

worship a number of Hindu deities. They have their own caste

councils to settle disputes complaints if any.

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Ill The Bhuiya

This the fourth largest group2 among the Scheduled Castes in

Bihar. They trace their origin from the legendary Sabri who served

berries to lord Rama. They use the titles like Bhogta, Chharidar,

Kopat, Mahton, Naik and Majhi. They are distributed in the Gaya,

Nawada, Aurangabad, Nalanda, Bhagalpur, Munghyr and Palamu

districts of Bihar. They are predominantly rural and landless leading a

precarious existence. They rear pigs and poultry and are found eating

rats and snails.

They are divided into six subcastes, namely Mahatwar,

Dhanuar, Bhogta, Ghatwar, Soutar and Tinuar. The basis of

differentiation among them are social and territorial affiliations. The

system of endogamy is practiced among them. They also practice child

marriage. The marriage rituals are performed by the Brahmin who

take 'sidha' only. The divorce, desertion and remarriage are

permissible among them. They worship Hindu gods and

goddesses and observe all the Hindu festivals. In addition, their deities

include Dihwal, Bir Bhairon, Mado Bir, Tulsini Bir, Dudhi Bir,

Bansahiya, Parmeswar, Fulang, Maldano, Ganga Ram, Masan, Devi.

They have even their own caste 'Bhagat' or Priest who performs Puja

at their own 'Deviasthal' in the village.

2 Third Largest group among the scheduled castes is Musahar.

171

They also have caste Panchayats consisting of only adult males

and the eldest among them is selected as choudhary. The Panchayat

sees to it that caste norms are maintained and any infringement of the

caste code is punishable act. They have alliance with other caste

groups for their socio-economic supports.

IV The Dhobis

They are considered as unclean caste because of their work of

washing soiled linen and working as washermen. Some of them have

shifted to urban centres .and taken up laundering as their occupation.

They are relegated to a low status in the social scale on account of

their occupation. Hutton explains this as the underlying cause for

their polluting status, To him, "one might have expected the

washerman's to pursue clean work but the fact that their work brings

them contact with menstrually polluted clothes is enough to make

him an outcaste, no less than the scavenger who removes night soil or

dead animal bodies. Their polluted occupation contaminates all

members of this caste and their continuing generation even it their

individual occupations. He further adds that this taboo is, of course,

world wide. There can be little doubt; but the reason why the

objectives 'bloody' and bleeding etc. are, till recently were regarded as

indecent in English is because they have been used as swear (smear)

words with the particular association implied".3 He is always

Hutton, H,l969 Caste in India, Oxford University Press, p. 129, London.

172

associated with the donkey which he keeps to take his bag of clothes

for washing to the river bank or to the pond.

The Dhobis are found in almost all the villages as well as in the

towns. In some of the towns they have opened laundries and for

providing their traditional services, their are still paid in kind in rural

areas. They are also given customary gifts at birth, marriage, funerals

and other ceremonies. In the villages some of the Dhobis also work as

agricultural labour. The surnames which the Dhobi are 'Rajak' and

Baitha. Among the Scheduled Castes they are considered to be

advanced due to their contact with higher castes.

The Dhobis are divided into a number of sub-castes, such as,

Ajodhyabasi, belwar, Jaiswar, Kannaujia and Magahiya, and the basis

for these divisions are both territorial and social. They also practice

child marriage and the practice of dowry prevails among them. Their

marriage rituals are imitation of Hindu -marriage rituals. The

remarriage and divorce are permitted.

The Dhobis like other castes also have their own caste

Panchayat. The head of the Panchayat is known as Manjan. He is the

chief judge as well as the chief executive of the Panchayat. He takes

advice of respectable old persons of the locality to take appropriate

decisions.

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The Dhobis worship the Hindu gods and goddesses and observe

all the Hindu festivals like. Holi, Dussehra and Diwali, and the most

popular deity among them is the goddess Kali.

V The Pasis

The word 'Pasi' is derived from the word 'pasa' meaning a noose;

a loop, or a rope belt. Their traditional occupation is toddy tapping.

They are physically strong and can work hard. Some of them are

agricultural labourers but their main source of livelihood is the sale of

fermented palm and khajur juice. They also make mats and

containers with palm and date-palm leaves. They are divided into

several sub groups. These subgroups are Arakh, Baruriya, Bittiha or

Mangta Pasi or Kavi Pasi, Khatik, Mothi and Rajpais. They are

endogamous group. They practice child marriage, widow remarriage

and divorce. The pandit and the barber perform marriage ceremony

and accept only sidha from them. The Pasis are very religious group.

They worship all the Hindu gods and goddesses. Their family deities

are Bhai Mahesh Ram Thakur and Ustad. They are specially

worshipped on the full moon night, as well as, on the moonless nights.

They observe general Hindu festivals like Chatha, Mahar Sankranti,

Teej, Karma, Diwali and Holi.

VI The Doms

They work as village sweepers and scavengers. Besides, they

also take part in singing, dancing and playing on instruments. In the

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sub-Himalayan districts of Kumaon and Garhwal, they earn their

living by agriculture and village handicrafts. In Bihar and Uttar

Pradesh they are divided into two sections: settled and nomadic. They

are settled around the municipality areas and do the sweeping

weaving and scavenging job in this areas. They have sub-castes which

are endogamous. The Doms practice child marriage. They worship the

seven sisters (eg. Phoolmati, Malata, Bidhin, Kankanin) and Bharow

Bawa. They also offer sacrifice of hen and pig to the Gods.

VII The Nats

They are too vagrant tribe. Their name of the community is

derived from the Sanskrit word, Nata, meaning a dancer, a term

popularly associated with their acrobatic skills. The Nat of Bihar have

three synonyms, namely Bazigar, Sapera and Gulgulia. A majority of

the Nats are distributed in Gaya, Jahanabad, Aurangabad, Bhojpur

and Gaya, Jahanabad, Aurangabad, Bhojpur and Rohtas districts.

Though the Nat were traditionally acrobats, dancer, and musicians,

but those who reside in Bihar have switched over to selling herbal

medicine, agriculture, business and wage labour. Some of them are

beggars.

The Nats are divided into fourteen hierarchical endogamous

subgroups which regulate marriage and indicate their social status.

Their subgroups are Mituria, Rashi, Chhabhayia, Tikulhara, Tirkuta,

Dusthia, Rathor, Kazarhatia, Kathbhangi, Banwaria, Kongarh,

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Lodhra, Koroshia and Gulgulia. The entire community belongs to

Bharadwaj gotra. They practice child marriage which arranged

through negotiation. The dead are cremated and mourning continues

for ten days. On the tenth day they observe dasma. Their main deity is

Dack and the regional deity is Goraiababa.

VIII The Rajwars

Rajwars trace their origin from an episode in Mahabharata.

Hunter termed them as a semi Hinduised aborigine.4 They are mainly

concentrated in rural area. They are traditionally agricultural

community and their women contributed to family income through

wage labour. They are divided in six endogamous sub-groups, namely

Rajbanshi, Rajbhar, Bhogta, Lathaur, Nagbansi and Makchedia. The

Rajbanshi among them claims the highest status. They are adopted

Rajbanshi as their surname. They have imitated Hindu rituals of

marriage. They are traditionally cultivators but some of them are

engaged in wage labour and rickshaw pulling. Some of them

undertake agriculture on a ghewari basis, i.e. agricultural land given

in lieu of labour on a yearly basis. They follow Hindu rituals and

accept Brahman and N ai as their sacred specialists. Deviasthan, Pind

of Sultanpir, Shivmandir, Mahabir Mandir and Siraghar. They worship

a number of deities including Masan, Bageswari, Siyar Bhokwa,

Phulmala, Loharadak, Birbaital and Gorraya Dihwal, Vishnu Pad,

Kashesari Devi, Mangla Gouri and Dukharnimai and their festivals are

4 Hunter, William Wilsons, 1973, Brief History of the Indian People, Oriented Pub. Delhi.

176

Hindu festivals. They have their own traditional caste Panchayat

whose head is known as mahto. The Panchayat has regional divisions

with their headquarters in Nawada districts.

IX The Mehtars

The Mehtar are traditionally engaged in sweeping and

scavenging. They are known by different names like Bhangi, Hari,

Lalbegi. The Bengali name, Hari is derived from Baddi, meaning a

bone; thus Hari implies a bone-gatherer. The term Bhangi can be

traced from the Sanskrit word bhanga (hemp), a narcotic drug used as

an intoxicant. The Mehtar are found all over the state. They are non­

vegetarians and eat pork. They rear pigs. Their inter-community

disputes are settled by the elders or referred to their statu tory

panchayat. They follow Hinduism and worship different Hindu gods

and goddesses. Their family deities are Kaliji and Durgaji. The village

deities are Ganagmai and Mahavirji. The important traditional

festivals, they celebrate are Chatt, Durgapurja, Holi, Diwali and

Ramnavami. They engage sacred specialists from the Brahman

community but in the absence of a Brahman they engage a priest

(gusain) belonging to the community of mendicants who worship and

perform birth, marriage and death rites. The inter-community linkages

traditionally exist with their neighbouring communities like the Dams.

They accept water and kachcha or pucca food from them not do they

share water sources and crematoria with them.

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X The Dabgars

Dabgars are often called as chamars. They are found in the

districts of Aurangabad and Palamu. Risley categorises them as sub-

division of the Chamar who work as mochi, engaged in skin

processing and producing leather vessels5 • The traditional and

primary occupation of Dabgars is the tanning ran. They are dealers in

hide, skin, material and bones and manufactures of leather

containers. They are also bidi makers in the district of Aurangabad.

Their women have a significant role in economic and social matters.

They contribute to the family income and control the family

expenditure by making bidi.

The Dabgars practice lineage exogamy and avoid marrying

relatives within seven ascending generations on the father's side. They

suffix Ram, Das and Lal as surnames to elevate their social position.

They acquire their mates through negotiation. The marriage is

solemnized at the brides residence and a Brahman performs the

marriage rituals. The divorce is permitted and remarriage one allowed

among them. They observe death pollution for ten days and perform

sradh rituals. They are Hindus by faith and worship all Hindu gods

and celebrate all their festivals. They give sacred status to the

Brahmin who is invited to perform all their life cycle rituals.

Risley, H.H., 1981 (rpt), The Tribes and castes of Bengal; Bengal Secretariat Press Vol.l, Calcutta.

178

All the above mentioned Scheduled Castes are not strictly

homogeneous groups the sub-castes among them reflect hierarchically

arranged social statuses and differential degree of respect; prestige

and influence among them. Maciver and Page6 says that "status is the

social position that determines personal attributes, social service,

degree of respect, prestige and influence". Louis Dumont? notes that

the caste system is based on the fundamental principle of social

hierarchy as we observe among different castes. Srinivas8 defines

caste "as a hereditary, endogamous, usually localised group, having a

traditional association with an occupation and particular position in

the local hierarchy of castes. Further the relations between castes and

sub-castes are governed, among other things, by the concepts of

pollution and purity and generally by the maximum commensability

occurring within the caste". This observation applies to the castes

among the SCs. Among them the ascribed hierarchy in the

fundamental feature. It is associated with the principles of purity and

pollution, superior and inferior and with the principle of endogamy.

Among them also, marriage outside the caste commensality and

contact with members outside the group are forbidden. The

hierarchical division among them is the Central feature. The tableS.l

reflects the hierarchy among them, showing 9.87 percent of them

having higher caste status, 74.67 percent having middle caste status

6 Maciver, R.M. and Page, C.H. 1987, Society, macmillan India Limited, New Delhi. Dumont, Louis, 1970, Homo Hirarchies, Vikas Publications, Delhi. Srinivas, M.N. 1989, (Repr.) Caste, in modern India, media Promoter & Publishers Pvt. Ltd, Bombay.

179

and 15.4 percent having lower caste status among the Scheduled

Castes. Among the Sc Castes, only Pasis enjoy the higher social status

as compared with other castes like Dhobi, Dusadh, Rajwar, Dabgar,

Chamar, Bhuiya and Nat. The lowest among them are the Dom and

the Mehtar although they are also socially differentiated but there is

greater commensality between the Mehtar and other castes. But both

these castes are socially separated from rest of the castes among the

SCs.

Table 5.1 : Caste Hierarchy among SCs.

Caste Hierarchy Respondents No. Percentage

Higher Caste 23 9.87 Middle Caste 174 74.67 Lowercaste 36 15.04 Total 233 99.50

The untouchability is the degrading feature of Indian society. It

has been abolished but it continues to be practiced. Table-5.2 shows

that most of the respondents acknowledge that untouchability is

being practicing by the non Scheduled Castes (upper castes and also

the OBCs). It can be observed in tea stalls, hotels and in marriages at

the time of food being served. It is practiced even among the castes of

the SC, particularly between the Mehtar and the Dom on the one hand

and rest of the castes on the others. They are provided separate 'patal'

and 'pangat' (line of eating) on social occasion, Even today, the SCs in

180

general are forbidden to touch and use the utensils of non-Scheduled

Castes.

Table 5.2 : Practice of Untouchability among SCs and non-SCs.

Sl. No Caste Non-SCs SCs Name

Yes No Yes No

1 Chamar 55 0 53 2 (100) (95.93) (3.62)

2 Dusadh 50 0 48 2 (100) (96) 141

3 Dab gar 23 0 23 0 (100) (100)

4 Passi 23 0 0 23 (100) (100)

5 Raj war 21 0 21 0 (100) (100)

6 Bhuiya 19 0 19 0 1100) (100)

7 Mehtar 14 0 14 0 (100) (100)

8 Dam 12 0 12 0 (100) 1100)

9 Nat 10 0 10 0 1100) (100)

10 Dhabi 6 0 6 0 (100) (100)

Total 233 0 206 27 (100) (88.41) (11.58)

Percentage in Parentheses

The table shows that 88.41 percent of respondents accepted that the

untouchability is practiced even within the Scheduled Castes,

although those SCs have changed their traditional occupations by

taking up secular occupations like teaching, engineer and politics,

disagree that the untouchability is practiced among them.

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Pattern of living among the SCs:

The Scheduled Castes belong to a mixed type of family, although

the proportion of nuclear family is more among them. The joint family

system is a charaterisitic feature of the Indian society. It is very old

institution in India which functions as an integrated economic unit. A

joint family, generally has an elderly male as the head of the family

and other male and female members are subordinate to him. In other

words, a joint family is composed of two or more couples and their

children including older persons related to them.

Table 5.3 : Distribution of Respondents of various caste

categories by Family type

Sl. Caste Family Types Total No.

Nuclear Stem Joint 1 Chamar 31 22 2 55

(56.11) (39.82) (3.62) (100) 2 Dusadh 23 24 3 50

(46.00) (98) (6.00) (100) 3 Raj war 18 3 0 21

(85.68) (14.28) (100) 4 Bhuiya 15 4 0 19

(78.90) (21.10) (100) 5 Dabgar 17 5 1 23

_(73.78) (21.70) (4.34) (100) 6 Nat 8 2 0 10

(80.00) (20.00) (100) 7 Passi 11 10 2 23

_(47.74) (40.34) (8.68) (100) 8 Dom 10 2 0 12

(83.30) (6.70) (100) 9 Mehtar 12 2 0 14

_(85.68) (14.32) (100) 10 Dhabi 3 1 2 6

(49.98) (16.66) 133.32) ( 100) Total 148 75 10 233

(63.51) (32.18) (4.29) (100)

Note:

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1.

2. Stem Family

3. Joint Family

Nuclear Family Comprising husband, wife and unmarried children.

Comprising husband, wife, children and parents.

Comprising husband and wife, their married and unmarried and their children, and parents.

The breaking up of the joint family system has resulted in the growth

of such stem families where the family consists of husband, wife,

children and their parents. Another type of family is nuclear family

which comprising husband and wife and their unmarried children.

Another type of family is nuclear family which comprising husband

and wife and their unmarried children, parents and their unmarried

children. It is created by the inherent problems of the joint family. The

Table5.3 reveals that 63.5lpercentage of the respondents belonged to

nuclear family, 32.18 percent to stem family while only 4.29 percent I

to the joint family. Further, among the castes, these is a relatively

higher proportion of nuclear family among the Rajwar, Mehtar, Dom

and Nat as compared with Dusadh, Passi and Dhobi. It is found a

little higher percentage of the stem families among the Passis and

Dusadhs. Although, there is lowest percentage of the joint family but

it is significantly higher in the Dhobis and Passis, Dhusadhs and

Dabgars Chamars. However, the respondents and their families have a

common pattern of residence. They reside in jhopri is a thatched hut.

The construction of one or more than one room using the mud walls

and thatched is kutscha house. The house, which is built with

foundation using brick and having 'khaprail' roof is called semi pucca.

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A pucca house is one which is built with foundation, using bricks with

sand and cement and having a concrete laid roof. There are 49.70

percent of respondents who reside in kachcha house and only 26.60

percent in pucca houses (Table5.4).

Table 5.4 : Distribution of Respondents of their castes by type of

Residence.

Sr. No. Caste Type of residence Total

Jhopri Kutscha Semi Pucca Puce a

1 Chamar 0 37 5 13 55 (66.97) (9.05) (23.53) (100)

2 Dusadh 0 31 10 8 50 (62.00) (20.00) (16.00) (100)

3 Raj war 2 11 0 8 21 (9.52) (53.36) (38.05) J100)

4 Bhuiya 0 8 0 11 19 (42.14) (57.86) (100)

5 Dabgar 0 11 6 6 23 (47.92) (26.40) (26.40) (100)

6 Nat 9 0 0 1 10 (90.00) (10.00) (100)

7 Passi 1 13 2 8 23 (4.34) (56.42) (8.68) (34.72) (100)

8 Dom 10 0 2 0 12 (83.34) (16.66)_ (100)

9 Mehtar 0 5 4 5 14 (37.70) (35.60) (37.70) (100)

10 Dhabi 0 0 4 2 6 (66.68) (33.32) (100)

Total 22 116 33 62 233 (9.44) (49.78) (14.16) (26.60) (100)

Note: Characteristics of the type of residence.

1. Jhopri

2. Kutscha

Thatched hut

Constructed with mud walls and thatched roof and one or a few living rooms.

3. Semi Pucca : Built with brick walls with Khaprail roof consisting of one or a few rooms.

4. Pucca Built with bricks sand and cement and having a concrete laid roof consisting of one or a few rooms.

184

The Chamars, Dusadhs, Passis and Rajwars reside mostly in

Kachcha houses while, the pucca houses are occupied by Bhuiya,

Rajwar, Mehtar, Passi and Dhobi. The pucca house of Bhuiya and

Rajwar were constructed by governmental agencies but both the

Kachcha and pacca houses of these castes lack basic aminities and

the Nat Community has no house at all. They live some how in a tent

house.

Their main occupation is the primary occupation as the main

source of livelihood. However, they are engaged in the following

occupations with varying degrees:

1. Agricultural Work.

2. Traditional occupation.

3. "Banihari" consisting of those who extend their labour power

against the loan to the land owner.

4. Non-Agricultural work including road and house

construction.

5. Tertiary Work including governemtn jobs.

6. Other occupations including rickshaw pulling, thela pulling,

typing, and work in informal sector.

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Table 5.5 Distribution of Respondents of various caste

categories by Occupation.

SL. Caste Occupations No.

Agriculture Traditional Other Govt. Job Non Banihari Total Labour Occupation Works Agriculture

Labour 1 Chamar 30 2 14 4 2 3 55

(54.30) (3.62) (25.34) (7.20) {3.62) (5.43) (100) 2 Dusadh 32 0 12 0 3 3 50

(64) (24) (6) (6) (100) 3 Rajwar 6 15 0 0 0 0 21

(28.60) (71.40) (100) 4 Bhuiya 19 0 0 0 0 0 19

(100) (100) 5 Dabgar 0 12 5 1 5 0 23

(52.08) (21. 70) (4.34) (21. 70) (100) 6 Nat 1 3 0 0 6 0 10

(10) (30) (60) (100)

7 Passi 9 12 0 0 2 0 23 (39.06) . (52.08) {8.68) {100)

8 Dom 0 4 1 7 0 0 12 (33.32) (8.33) (58.31) (100)

9 Mehtar 0 7 0 7 0 0 14 (50) (50) (100)

10 Dhobi 0 5 0 1 0 0 6 : (83.44) (16.66) (100)

Grand Total 97 60 32 20 18 6 233 (41.63) (25.75) (13.73) (8.58) (7.72) (2.57) (100)

Table5.5 reveals their representation in these occupational categories. These are

41.63 in agriculture, 25.75 in traditional occupation, 8.58 percent belong to

government job and 2. 57 percent of them are engaged in Banihari.

The Bhuiya, Dusadh, and Passi predominate in agriculture; the

Dhobi, Rajwar, Debgar, Passi and Mehtar in traditional occupations

while Mehtar in Class N in governmental jobs. Only two castes namely

Chamar and Dusadh are engaged in Banihar .

The significant point to note here is that the occupational

mobility is quite negligible among the Scheduled Castes inspite of

various developmental programmes for their upliftment. These

186

programmes have not altered their economic status. majority of them,

as shown in Table5.6, are landless, only 9.57°/o of them own 1-2

'bighas' of land and 7 .3°/o of them own 2-3 'bighas'.

Table 5.6 : Distribution of SCs by Land ownership

Sl: No Caste Land Owned (in ~igha) Total Landless

1-2 3-5 0/o 0/o

1 Chamar 9 2 44 55 (16.29) (3.62) {79.69) {100)

2 Dusadh 8 10 32 50 {16.00) (20.00) {64) (100)

3 Passi 1 4 18 23 (4.34) (17.36) {78.12) (100)

4 Dabgar 2 0 21 23 (3.62) (91.14) (100)

5 Rajwar 0 0 21 21 (100) (100)

h. Bhuiya 0 0 19 19 v

(100) (100) 7 Mehtar 1 0 13 14

(7.14) (92.82) (100) 8 Dom 0 0 12 12

(100) (100) 9 Nat 0 0 10 10

(100) (100) 10 Dhobi 1 1 4 6

(16.66) (16.66) (66.64) (100) Total 22 17 194 233

(9.44) (7.29) (83.26) (100)

o Percentage in Parentheses

This table also reveals that some of the castes like Rajwar,

Bhuiya, Mehtar, Dom and Nat are totally landless. There are 16.7°/o,

16.3°/o, 16.0°/o Passi, Chamar and Dusadh who have 1-2 'bighas' of

land but among the same castes, these 20.0% Dusadh, 19.3°/o Passis

and 16.7°/o Dhobis who have 3.5 boghas of land. Not a single caste

187

what is relevant to note in the context is that more than 5 Bigha of

land.

Table 5.7: Livestock Owned by the SCs

Sl. No Caste Livestock

Goat Buffaloe Hen Pig Ox Not s any

1 Chamar 14 15 20 0 2 4 (25.34) 127.15) f36.20j 13.62) (7 .24)

2 Dusadh 7 17 11 0 4 7 (14.00) (34.00) (22.00) (8.00) {14.00)

3 Passi 1 5 4 0 0 20 (4.34) (21.70) (13.02) (100)

4 Dabgar 6 0 2 0 0 4 (26.14) (8.68) (17.36)

5 Raj war 3 3 6 0 2 7 (14.28) (14.28) (28.56) (9.52) (33.22)

6 Bhuiya 1 1 4 3 1 10 _(5.26j J5.26) {21.04j_ J15.78j J5.26) (52.60)

7 Mehtar 0 0 1 2 0 7 {7 .14) (17.28) (49.98)

8 Dom 3 0 0 5 0 4 {24.99) (41.65) (33.32)

9 Nat 2 0 3 0 0 1 (20.001 j30.00j (10.00)

10 Dhabi 2 0 0 1 3 J33.32) J16.66) (49.98)

Total 44 43 44 10 10 67 . (18.88) {18.45) {18.88) (4.29) {4.29) (28.75)

So far the livestock is concerned as additional sources of income

and nutrition, there are 37.8 °/o of the respondents, as shown in Table-

5.7, who have hens and pigs but 28.8°/o of them have no such

livestock. However, most of the livestock possessed by the castes have

been obtained by them through the 'Bataiya', system9.

9 The animal (goat and buffaloes) given to somebody for its care and after its sale, the profit is equally divided between the owner of the animal and career of the animal.

188

Table 5.8 : Distribution of Respondents by Household items.

Sl. No Caste Household Items

Cot Chair Fan Plang Cycle Motor Radio T.V. Charpai Vehicle

1 Chamar 51 7 0 5 10 2 8 1 (92.31) (12.67) (9.05) (18.81) (3.62) (14.98 (1.81)

)

2 Dusadh 41 3 0 5 5 1 0 0 (82) (6) (10) (10) .(2J

3 Rajwar 19 0 0 0 0 0 0 0 (100)

4 Bhuiya 6 0 0 0 0 0 0 0 (31.50)

5 Dabgar 23 2 1 5 6 0 1 1 (100) (8.68) (4.34) (21.70) (26.04) (4.34) (4.34)

6 Nat 1 0 0 0 0 0 0 0 J100)

7 Passi 19 3 0 3 8 0 3 0 (82.46) (13.02) (13.02) (34.72) (13.02

)

8 Dam 1 0 0 0 0 0 0 0 _ilOO)

9 Mehtar 14 2 0 3 1 0 10 4 (100) (14.28) (21.42) (8.33) (70.14 (28.69

) ) 10 Dhabi 4 4 1 4 5 0 3 1

(66.64) (66.64) (16.66) (66.64) (83.30) (49.98 (16.66 ) J

Total 179 21 2 25 35 3 25 7 (76.82) (9.01) (.85) (10.72) (15.02) (1.71)_ (10.72 (3.00) I

Percentage in Parentheses

Note:

1. Charpai - portable bed strung with rope. 2. Palang is totally wooden bed.

The table further shows that the pigs are reared by only three

castes: Bhuiya, Mehtar and Dom which is related to the untochability.

The highest percentage of goats are reared by the 26.04°/o Dabgars,

25.34°/o Chamar and 24.99°/o Dom Similarly 34°/o Dusadh, 33.32°/o

Passi and 27.15°/o Chamar have buffaloes. The Chamars have the

189

highest percentage of hen. The materials possessed by various castes

determines their economic status.

The Table 5.8 reveals that 76.82% of the respondent have

'Charpai'10 , 10.72 per cent have 'Plang', 9.01 per cent have chair,

15.02 per cent have cycle; 10.72 per cent have radio whereas 0.85°/o

respondent have fan, 1.71°/o have motor vehicle and 1.71°/o have T.V.

sets. The table also reveals that the Rajwar, Bhuiyas, Nats, Doms do

not have any material possession. The Dabgars and Dhobis were found

having fans. Similarly, Chamar and Dusadh manage to have a motor

vehicle. The highest percentage of Radio and T.V. sets are possessed

by the Mehtars and Dhobis. This analysis reveals that there is a desire

in every caste to have above mentioned items in every house but their

economic position does not permit them to possess such items. Their

economic status in terms of income shows that they earn either in kind

or cash. Their cash income ranges from less than Rs 1000 I- to a little

more than Rs 1000 f- per month. Their income in kind includes 3 kg

rice per day per head for work/labour rendered by them to the

landowners. There are 53.22 percent of respondents whose monthly

income was in kind. These are 30.29 percent of them whose monthly

income in cash is a little more than Rs. 1000/- and there are 16.73

percent of them who earn less than Rs 1000 I- p.m.

10 A portable bed strung with sope.

190

Table 5. 9: Distribution of SC respondents by Income Groups

Sl.No Caste *Income Groups TOTAL

Kind <Rs 1000 >Rs. 1000 per month per month

1 Chamar 44 6 5 55 (79.64) (10.86) (9.05) (100)

2 Dusadh 30 8 12 50 (60.00) (16.00) (24.00) (100)

3 Raj war 17 3 1 21 (80.92) (14.28) (4.76) (100)

4 Bhuiya 19 0 0 19 (100) (100)

5 Dabgar 0 2 21 23 (8.68) (91.32) (100)

6 Nat 1 5 0 10 (40.00) (50.00) (100)

7 Passi 9 8 6 23 (39.06) (34.72) (26.04) (100)

8 Dom 0 1 11 12 (8.33) (91.67) (100)

9 Mehtar 0 5 9 14 (35.70) (64.30) (100)

10 Dhobi 0 1 5 6 (16.66) (83.34) (100)

Total 120 39 70 233 (53.21) (16.73) (30.29) (100)

Percentage in Parentheses

Note: Income in kind refers to 3 kg rice pr day per head for labour

rendered to the landowner.

Table5.9 also reveals that there are 53.21 percent of responds

who earn only in kind. There are 80.92 percent Rajwar, 79.64 percent

Chamar and 60 percent 60.0 percent Dusadh earn only in kind. Some

of the Nats generate their income in kinds only by begging but there

191

are some among them and also Mehtars who earn in Cash less than

Rs. 1000/- per month. However, these are 91.67°/o Dams, 83.34

percent Dhobis, 91.32°/o Dabgars and 64.30% Mehtars who earn more

than Rs 1000 f- p.m. The poorest of the poor among them earn only in

kinds, not sufficient to meet even their basic needs. Their primary

source of income is agricultural labour, supplemented by cultivation

of small landholding, rearing of milch animal, selling the basket soop,

leather work, rickshaw pulling, bidi making, and also patty business

among the castes.

EDUCATION:

The table 5.10 reveals that 65.23°/o of the respondents are

illiterate followed by 23.60 percent matric and 11.15 percent with

education above matric. The Nat community is totally illiterate

followed by 80.95°/o Rajwar, 80.00 percent Dusadh and 73.68 percents

Bhuiya are illiterate. There are 64.28°/o Mehtars educated upto matric

level followed by Passi; 43.47 percent and 34.78 percents Dabgar.

There are 25.78 percent Chamars having education above matric level

followed by 8.69°/o Passi, and 8.69 percents Dabgars.

192

Table 5.10 : Literacy Levels of Respondents of SC Castes

SL.NO CASTE LITERACY LEVEL

illiterate Upto Matric Above Total Matric

1 Chamar 33 8 14 55 (60.00) (14.54) (25.45) (100)

2 Dusadh 40 6 4 50 (80.00) (12.00) (8.00) (100)

3 Raj war 17 3 1 21 (80.95) (14.28) (4.76) (100)

4 Bhuiya 14 5 0 19 (73.68) (26.31) (100)

5 Dab gar 13 8 2 23 (56.52) (34.78) (8.69) (100)

6 Nat 10 0 0 10 (100) (100)

7 Passi 9 10 4 23 (39.13) (43.97) (17.39) (100)

8 Dom 8 3 1 12 (66.66) (25.00) (8.33) (100)

9 Mehtar 4 9 1 14 (28.57) (64.28) (7.14) (100)

10 Dhobi 4 2 0 6 (66.66) (32.44) (100)

Total 152 55 26 233 (65.23) (23.60) (11.15) (100)

*Percentage in Parentheses

Note:

1. Upto matirc: covers the primary to lOth class education

2. Above matric: covers intermediate to graduate level education

193

FINANCIAL LIABILITIES:

The degree of indebtedness among the depressed classes is a

known fact. According to Ranga11 , 'it is true to say that the degree of

indebtedness of the depressed classes has increased during the last

50 years to a much greater extent than the increase in their wages or

employment among them. Most of them borrow small amount but are

unable to repay neither the interest nor the amount borrowed.

Table 5.11 : Source of Loan drawn by Scheduled Castes

Sl. No Caste Name Loan Drawn from Total %

Mahajan Govt. Sources

1 Chamar 47 8 55 (85.52\ 114.48) (100}

2 Dusadh 46 4 50 (92.00} (8.00} (100)

3 Passi 20 3 23 (86.80) (13.20) (100)

4 Dab gar 21 2 23 (91.12) (8.68) (100)

5 Raj war 18 3 21 (85.72) (14.28} (100)

6 Bhuiya 19 0 19 (100) (100)

7 Mehtar 14 0 14 (100) 1100)

8 Dom 12 0 12 (100) (100)

9 Dhabi 3 3 6 (50.00) (50.00)

10 Nat 0 0 0

Total 200 23 223 (85.83) (14.17) (95.70)

*Percentage in Parentheses

11 Ranga, N.G. 1934, Labour in South India, with Special Reference to Agricultural Workers, Bezwadia, andhra Economic Series, pp. 34-35.

194

Note:

1. Mahajans are farmers, Landlords and businessmen.

2. Govt. sources are Bank, co-operation etc.

They borrow small sums of money in order to support

themselves during the time of unemployment. They borrow with the

hope to clear these debts by engaging themselves and their children as

servants or customary workers to their employers. The only security

that many of them can offer for such debts is to provide services of

their sons to work as servants. They borrow money only for non-

productive purposes. Only a few of them borrow money for the

purpose of financing their agricultural operations, for purchasing land <:!::;>

or cattle or for constructing a house. This clearly demonstrates the

economic weakness and poverty of such people'. The table 5.11

reveals that 85.83 percent of the respondents have taken loan from

Mahajans and only 9.87 percent of them government sources, like

Bank Cooperative. The Mahajan includes farmers, landlords and

businessmen. The table also reveals that majority of the respondents

from Bhuiya, Mehtar and Dom have borrowed loans from the

traditional sources (Mahajan). There are 50.00°/o Dhobis who have

borrowed loans from traditional and governmental sources followed by

14.48°/o Chamars and 14.28 °/o Rajwar.

195

Table 5.12 : Purpose of the Loan drawn by the Scheduled Castes

Sl. No Caste Loan Purpose Total 0/o

Non Productive Productive use use

1 Chamar 47 8 55 (85.07) (14.48) (100)

2 Dusadh 47 3 50 (94.001 16.00) (100)

3 Passi 20 3 23 (86.98) (13.02) (100)

4 Dabgar 22 1 23 (95.66) (4.34) (100)

5 Raj war 18 3 21 (85.66) (14.32) (100)

6 Bhuiya 19 0 19 (100.00) (100)

7 Mehtar 14 0 14 (lOOJ (lOOJ

8 Dom 12 0 12 (100.00) (100)

9 Dhobi 5 1 6 (83.33) 116.67) (100)

Total 204 19 223 (87.55) (8.15) (95.70)

*Percentage in Parentheses

The Table5.12 reveals that only a small proportion of

respondents have taken loan for productive or economic reasons to

buy rickshaw, loudspeaker, leather items, and land. But the major

part of loan is spent on illness, marriage, religious ceremony, mundan

and saradh. There are 87.98 percent respondents who have borrowed

loan for these non-productive purposes.

196

Table 5.13 : Preference of Loan taken by Schedule Caste

(Castewise)

Sl. No Caste Preference from Total

Mahajan Govt.

1 Chamar 52 3 55 (94.57) (5.43) (100)

2 Dusadh 50 0 50 (100.00) (100)

3 Passi 23 0 23 (100.00) (100)

4 Dab gar 23 0 23 (100.00) (100)

5 Raj war 21 0 21 (100.001 (100)

6 Bhviya 19 0 19 (100.00) (100)

7 Mehtar 14 0 14 (100.00) (100)

8 Dom 12 0 12 (100.00)_ (100)

9 Dhobi 5 1 6 (83.34) (16.66) (100)

Total 219 4 223 (93.99) (1.71) (95.70)

*Percentage in Parentheses

The table 5.13 reveals that the majority of the respondents

(93.99 percent) prefer to borrow loan from Mahajan and 1.71 percent

of the respondent prefer to borrow loan from Government.

Significantly, the 4.3 percent respondents do not borrow loan from

anywhere (either Mahajan or Government). It does not mean that they

are economically well off. That's why they do not want to borrow-loan.

In reality, their economic condition is precarious. No one is ready to

give them loan.

197

This table also reveals that the highest percentage (16.60

percent) of Dhobi prefer to borrow loan from Government sources and

followed by next higher is Chamar (5.43 percent). There are lot of

complexities to borrow loan from banlc That's why people do not

prefer to borrow loan from the banlc Significantly, the Nat do not

borrow loan from anywhere. They are nomadic and their economic

condition is precarious. Still they do not become the part of

mainstream.

It is evident from this analysis that the role of the nationalised

banks/ cooperatives in providing loans to the scheduled caste is very

negligible unless it is for target achievement under developmental

schemes.

HEALTH FACILITIES AVAILABLE TO SCs:

As shown in table 5.14, there are four type of health services

available to respondents. There are private medical facilities is

provided by trained professionals on commercial basis. There are

Quacks who are not trained. They move from door to door to attend

patients. There are 'Ojhas' who claim to cure patients through

'Jharphunk'. They recite the 'mantras' and give some herbal medicine

to the patient and perform some ritual to cure the patients. There are

81.11 °/o respondents who have faith in such traditional method of

cure. These are 66.09°/o patients who were attended by the private

198

medicals, 31.75 percents by the Quack facility and only 0.42 percent

of respondent an avail the government medical facilities.

Table 5.14: Distribution of Respondents by Medical

Facilities available to them

Sl. No Caste Type of Medical Facilities

Private Medical Govt. Quack Jharphunk Medical

1 Chamar 33 0 21 46 (59.73) (38.01) (83.26)

2 Dusadh 41 0 20 48 (82.00) (40.00) (96.00)

3 Raj war 0 0 21 21 (100) (100)

4 Bhuiya 7 0 12 19 (36.82) (63.12) (100.00)

5 Dabgar 23 0 0 0 (100)

6 Nat 0 0 0 10

7 Passi 19 0 0 19 (100) (100)

8 Dam 11 1 0 12 (91.67) (8.33) (100)

9 Mehtar 14 0 0 9 (100) (64.26)

10 Dhobi 6 0 0 5 (100) (73.34)

Total 154 1 74 189 (66.09) (0.42) (31.75) (81.11)

Percentage in Parentheses

The most of Dhobis, Mehtars, Passis and Dabgars availed of

private medical facility. But most of the Rajwars have availed of the

medical services of the Quacks. Almost all castes among the

scheduled caste have faith in the system of 'Jharphunk'. Significantly,

Nats are the only caste who believe only in Jharphunk, neither avail

the government medical facility nor the Quack.

199

MATERNITY FACILITIES OF SERVICES:

Table 5.15 : Number of Respondents who attended various

Maternity services

Sl. No Caste Maternity Facilities provided by

Doctor Dai Others (Self)

1 Chamar 1 54 4 (1.81) (90.50) (7.24)

2 Dusadh 0 50 0 (100)

3 Raj war 0 21 0 (100)

4 Bhuiya 0 19 0 (100)

5 Dab gar 0 23 0 (100)

6 Nat 0 10 4 .· (60.00) (40.00)

7 Passi 0 23 0 (100)

8 Dam 0 12 0 (100)

9 Mehtar 0 14 0 (100)

10 Dhabi 0 6 0 (100)

Total 1 224 8 (0.42) (96.13) (47.64)

*Percentage in Parentheses

The table 5.15 shows that there are three types of maternity

facilities which are availed by the respondents. These are doctors and

trained nurses, Dais or self help. The maternity services are provided

by the trained medical professional and by the Chamains who work as

mid-wife during delivery time in the village. They put first drop of

water (]anam ghutti') in the mouth of newly-born child and takes care

of the child and the mother for three weeks. There are 96.13°/o of

200

..

respondents who preferred maternity services at home being provided

by the Dais. Only a small proportion of respondents availed services

from the trained professionals. The role of public health services to the

scheduled caste is negligible in this regard.

LEVEL OF POLITICAL PARTICIPATION:

The socio-political aspects of the respondents show that they

are not so active in their Caste Panchayat, Village Panchayat and in

various political parties.

Table 5.16: Political Participation of SC.

Sl.No Caste Political Participation

Participation Not Participation

Caste As Village Party As Village Party Level Voters Level Level voters Level Level

1 Chamar 55 55 25 2 0 30 53 (100) (100) (45.25) (3.62) (54.30) (95.9

3) 2 Dusadh 50 50 48 3 0 2 47

(100) (100) (96) (6) (4) (94-l_ 3 Raj war 21 21 0 0 0 21 21

(100) (100) (100) (100) 4 Bhuiya 19 19 1 0 0 18 19

(100) (100) (5.26) (94.74) (100j 5 Dab gar 23 23 9 0 0 14 23

(100) (100) (39.06) (100) (100J 6 Nat 10 3 0 0 4 10 10

(100) (100) (1.78) (100) (100) 7 Passi 23 23 1 0 0 22 23

(100) (100) (4.34) (95.48) (100) 8 Dom 12 12 0 0 0 12 12

(100) (100) (100) (100j 9 Mehtar 14 14 0 0 0 14 14

(100) (100) (100) (100j 10 Dhobi 6 6 2 1 3 4 5

(100) (100) (33.32) (.42) (1.28) (66.64) (83.3 0)

Total 233 226 86 5 7 147 227 (100) (96.56) (36.90) (2.14) (3.00) (63.09) (97.4

2)

201

Percentage in Parentheses

The Caste Panchayat is an old institution among them. The

function of the Caste Panchayat is to see that caste norms or caste

codes are not violated. Except a few, must of the respondents are not

active in their Panchayats. There are 96.56% of them who have simply

participated as voters in elections. There are 42.25°/o Chamars, 39.06

0/o Dabagrs. There are 33.32 o/o Dusadhs who are members of various

political parties followed by 3.62 °/o Chamars. (Table5.16).

202