English Iago assignment Essay Example

the topic of Caste, as he views it as a kind of slavery. Notably, the book carries the subtitle "In the civilized British Govt under the Cloak of Brahminism".

Additionally, the original book's dedication page expresses the author's admiration for the selfless dedication of the United States citizens in the cause of Negro slavery. The author hopes that his fellow countrymen will take inspiration from this example to emancipate their Sudra Brethren from Brahmin oppression. The subtitle and dedication highlight two important ideas: Phule views caste as a type of slavery perpetuated by the Brahmins, which continued even under the British Government's notion of civilization. The liberation of the Sudras and Ati Sudras can only be achieved through a societal movement led by the people themselves. As a result, it is crucial to raise awareness among the people regarding the Brahmins' social dominance. Furthermore, this essay begins with three quotes that reinforce and amplify the key points stated in the title and dedication.

The first quote by Homer highlights the dehumanizing nature of slavery, stating that it deprives individuals of their virtue and dignity. The second quote focuses on education in India throughout history, noting that it has been used to "over-educate" a select few while leaving the rest vulnerable to the educated elite. This practice was perfected by the Brahmins, who denied education to lower castes and women. Additionally, the British administration continued this tradition by providing education only to a small group in order to exploit and suppress the majority, resembling the principles of Brahminism disguised as civilized governance. It is important to remember the subtitle of the book, as it relates to this situation.

The

author emphasizes the negative effects of Brahminical domination and the contradictions within this system in the third quotation by a British author. Despite their claim of possessing vast knowledge, the Brahmins perpetuate superstitious practices that degrade human dignity. The author suggests that reducing Brahminical domination is necessary for the country to progress. Jyoti Rao Phule uses these quotations at the beginning of the essay to support their arguments and provoke thought. Interestingly, all three quotations are from foreign authors, possibly to provide an unbiased perspective on Brahminism before presenting the author's own critique.

The initial quote establishes that caste, similar to slavery, deprives a person of their inherent dignity. The following two quotes emphasize the critical nature of the critique, attributing the hindrance of progress to Brahminism and proposing that eliminating Brahminism will promote development for the ordinary individual. Phule's Caste Laws essay can be divided into three sections: a. b. c.

The essay is structured into three main parts. The first part discusses the historical context of Brahminism in its initial paragraph. The second part, comprising Paragraphs 2, 3, and 4, explores how the Caste system enabled Brahminism to consolidate itself and gain immense powers and privileges. The third part, encompassing paragraphs 5, 6, 7, and 8, examines the ongoing dominance of the Brahmins while criticizing the government's failure to abolish caste-based oppression. Furthermore, it suggests methods for ensuring that Sudras obtain their deserved rights in the country.

2. 2. (i) The historical context presented by Phule in the first part of the essay will now be examined. This section highlights the main arguments, which are: 2 a.

b. c. d. e. f.

The Brahmins, believed to

be descendants of the Aryan invaders, conquered and dominated the original inhabitants of India in a prolonged and fierce conflict. They still exhibit the characteristics of their Aryan ancestors, including arrogance, manipulation, and a strong sense of self-importance as reflected in the titles they granted themselves. The Aryans held contempt for the indigenous people due to their persistent resistance, evident through derogatory terms such as Chandala, Sudra, Mahar.

The Brahmin myths and legends chronicle the struggle in a way that portrays the aborigines in a negative light, depicting them as cruel, unjust, and ugly. For instance, in the war between the Devas and Daityas, the Daitya are depicted as strong but unintelligent. The Brahmin literature presents Rakshas's as evil, yet the term Rakshas actually signifies protection of the land. Therefore, the exaggerated portrayals of the Rakshas's merely reflect the intensity of their hatred.

After conquering the indigenous people, the Aryan population subjected them to unspeakable brutalities, which can be compared to the contemporary subjugation of Native Americans. The actions of Parasurama, who is considered a deity in the Brahmin community, exhibit such extreme cruelty that it challenges his divine status and instead resembles that of a demon.

Now, when we review this section, we can see that Phule presents a different representation of the past. It is important to recognize that this section cannot be classified as history; however, failing to understand this would be missing the main point. In addition, his critics have also made the same mistake by accusing him of historical inaccuracies.

Phule recognized the urgent need to challenge the Brahmin perspective of history and ideology in order to dismantle their dominance. Thus, he attempted to

interpret the past from the perspective of the Sudra class. His use of language is emotive and cutting, as he questions the hierarchical notions of good and evil centered around the Devas and Daitya's. Additionally, he strives to create division among Brahmins and other castes by grouping all others under the inclusive term "Kshetrias". Furthermore, he skillfully presents an alternative portrayal of the Devas by depicting Parasuram as a wicked being.

The main point he makes is that Aryans were inherently cruel, revengeful, and bloodthirsty. Consequently, there is a deity who thirsts for revenge to such an extent that he repeatedly eradicates the entire Kshetria race. Conversely, he portrays the aborigines as courageous and uncomplicated individuals who suffered at the hands of unjust and cruel conquerors. In the second part of the essay, Phule examines the strategies employed by Brahmins to solidify their control over the aborigines and claim all authority and benefits for themselves.

The main argument in this section is that the deep cunning of the Brahmins is evident in the Institution of Caste. They argue a, b, and c.

The Brahmins monopolized all privileges within this institution, while the Sudra and Ati-Sudra were deprived of their fundamental human rights. Under Brahminism, the Sudra was degraded to the level of an animal, considered to be no more valuable than a cat, frog, or dog. For example, if a Brahmin were to kill any of these creatures or a Sudra, he could cleanse himself of the sin by observing a period of fasting as penance. Conversely, if a Sudra were to kill a Brahmin, they would be sentenced to death.

The Brahmin laws and ordinances

found in the "Manava Dharma Shastra" illustrate the clever tactics used by the Brahmins to enslave others. The 'Manava Dharma Shastra' contains numerous instances of the cunning employed by the Brahmins to establish their superiority over the Sudras and other social groups. This system of enslavement was deeply ingrained and inflexible, persisting unquestioned during the era of the Peshwas. This was accomplished by deceiving the population and keeping them uninformed. The third section (Para 5,6,7,8) provides an update on the current situation during Phule's time.

Phule analyzes the prevailing circumstances of his era and suggests a potential solution to the issue. The key points highlighted in this section are: The influence of Western ideas and civilization has diminished the dominance of the Brahmins. Although the Brahmins of Phule's time did not possess the same power as those under the Peshwa, they still clung to their incorrect belief of superiority. As long as these beliefs persist, the Sudra will continue to endure hardship, preventing India from attaining true greatness and prosperity.

The Government bears some responsibility for the crisis as it has prioritized higher education over mass education, disregarding the interests of the general population. It is ironic that a significant portion of the revenue for the 'India Empire' comes from the working classes, while the higher and wealthier classes contribute minimally but receive the most benefits. This prevailing attitude of the Government is also evident in the dominance of Brahmins in top government positions.

The welfare of the 'Ryot' can only occur if the monopoly is disrupted and the Government allows fair representation for other castes in the civil service. However, it is crucial to ensure that

the 'Ryot' receives equal opportunities by providing accessible education for the general public. The Government should prioritize educating the masses as higher education can sustain itself. It will be simple to establish a group of individuals from the common masses who are trained, qualified, and possess better "morals" and "manners" to serve in the Government. Ultimately, it is the responsibility of educated Sudras to strive for the improvement of their fellow Sudras.

The text highlights the importance of portraying an accurate depiction of the Sudra's status to the Government and breaking free from Brahmin dominance. It emphasizes the need for Sudra-led schools in every village, emphasizing that only by liberating the Sudra can the country progress and prosper, as they are vital to the nation. In conclusion, this essay, "Caste Laws," which comes from the preface of Gulamgiri, aims to create awareness of the harmful impact of the caste system on society.

The purpose of the book was to create awareness and mobilize the masses against caste laws. As a result, the essay has a passionate and charged tone, as a rational style would not have been suitable for accomplishing this. The essay effectively uses a high-pitched style to inspire people to take action. Additionally, Phule needed a strong image to vividly depict the suffering experienced by those living under the caste system.

Hence he draws a comparison between the caste system and slavery, both being highly inhumane systems. Slavery deprives a person of their dignity and humanity. By linking the suffering of the Sudra's with slavery,...

Phule's message is powerful, highlighting the challenge of liberating people from mental slavery, which he acknowledges is more difficult than physical slavery.

The Sudra's lack of education keeps them ignorant and they believe what the Brahmins tell them. The Brahmins promote a divine system where they are favored by God and the Sudra's duty is to serve them.

Such a system of beliefs could only be countered by providing an alternate picture of the past. Thus, Phule writes an alternate account of the past and attempts to overturn the Daivya/Daitya hierarchy. He aims to demonstrate that the Brahmins were not Devas and the Sudras were not Daityas. Moreover, he endeavors to establish that these Brahmin narratives are not only improbable but also evidence of their deceitfulness. The Brahmins succeeded in convincing the Sudra of their inferiority due to the Sudra's lack of education. Therefore, it is only through education that the Sudra can discern the cunning tactics employed by the Brahmins.

According to the text, the Sudra should not receive education from Brahmins as they are unwilling to relinquish their perceived superiority. Instead, Sudras should be educated by their fellow Sudras in order to recognize their equality with Brahmins. However, for this to occur, the government must change its approach to mass education. Rather than focusing on higher education that primarily benefits Brahmins, the government should prioritize educating the masses. This would eliminate unjust caste laws and create a more harmonious and peaceful society. Only then can progress and prosperity be achieved in the country.

Introduction

Omprakash Valmiki’s autobiography, Joothan, narrates his experiences growing up as an untouchable in a village in Uttar Pradesh during the 1950s in post-independent India. The term "Joothan" refers to leftover food from a meal, symbolizing the author's community's marginalized status. It also conveys the idea

of pollution or being deemed unfit for consumption. Throughout history, the Dalits have been compelled to rely on "Joothan" for their survival due to various circumstances. Thus, the book's title, Joothan, captures the author's and his community's enduring anguish and disgrace as they have endured social ostracization for centuries.

The upper castes have treated the community as disposable, treating them like 'Joothan' and throwing them away in the dustbins. Valmiki's narrative of his childhood recounts the heroic battle of a dalit boy from the sweeper caste (Bhangi, chuhra) against insurmountable obstacles to obtain an education. Omprakash Valmiki holds a significant position in India's Dalit movement. His personal struggle led him to recognize that the plight of the Dalits can only be altered through an upheaval of society and a transformation of human consciousness.

Dr. B. R. Ambedkar's influence has led to the efforts of Valmiki and other Dalit writers in developing a critical Dalit consciousness through their writings. This consciousness aims to cultivate a sense of pride, self-respect, and a future-oriented vision among the Dalit community. Valmiki and his fellow writers recognized the necessity for a separate Dalit consciousness or 'Dalit Chetna' due to the neglect of the Dalit voice in Indian literature. The portrayal of Dalits as villains within an unjust social system requiring saviors and sympathy from higher castes was a common theme, which encouraged the need for change and empowerment.

Even a writer like Premchand, according to Valmiki and others, did not succeed in giving a voice or agency to the Dalits. Although Premchand shows sympathy towards the Dalits, they rarely protest or stand up for themselves in his stories, as evident in Deliverence. In

other words, Valmiki and others believe that Premchand lacked an understanding of the Dalit consciousness. On the contrary, his story Kafan is seen as anti-Dalit because it portrays the Dalits as lazy and intoxicated. The significance of Valimiki and other Dalit writers' contributions lies in this context.

Dalit Chetna refers to the consciousness of individuals who are considered Dalits, as defined by Valimiki in his book Dalit Sahitya Ka Saundarya Shastra. According to Valimiki, Dalits are those who are deprived of human rights on a social level. Therefore, Dalit Chetna is their consciousness or awareness of their Dalit identity.

This consciousness is revolutionary in nature and is associated with the ongoing struggle for equality. Its aim is to awaken Dalits to their Dalit condition, which is a result of the oppressive caste system.

This ideology of liberation is grounded in Ambedkarite belief. `Dalit Chetna` encompasses several significant aspects, one being its foundation upon Dr. B. R. Ambedkar's inclusive perspective on the concepts of liberty and autonomy.

It opposes the caste system, casteism, communalism, and all forms of language and privilege hierarchies. It denies Brahminism, feudalism, and any ideas of supremacy. It challenges traditional theories of aesthetics, viewing them as elitist and driven by motives. Therefore, Dalit critics and writers concentrate on developing an alternative aesthetics for Dalit literature. They begin by analyzing the position and socio-political stance of existing literature in relation to Dalits. Their focus lies in writing that incorporates Dalit characters, portraying Dalit life and experiences to empower the Dalit community.

The goal is to promote Dalit writing rather than being the subject of writing. The purpose of this book (The Individual and Society) is to introduce

different types of writings that address a similar topic, which in this section is Caste/Class. The objective is to explore how language and the selection of genre influence the representation and interpretation of meaning in various forms of writing. The initial text in this section is a contentious essay by Jotirao Phule. The second text is a brief story by Premchand.

Phule's essay attempts to raise awareness among the Dalit community by presenting logical arguments against the caste system. Similarly, Premchand portrays the miserable situation of Dukhi, a Dalit, who suffers under an unjust and merciless caste hierarchy, using irony. Both texts offer a criticism of the oppressive caste system, albeit in different ways. In contrast, Valmiki utilizes autobiography as a deliberate choice to convey the same message. The selection of genre by Valmiki holds significance.

The autobiography is a conscious literary genre that explores the multiple aspects of the subject's personality. It allows the author to capture not only their entire life but also the lived experience at different stages. In essence, the author presents their perspective by combining factual information and personal experiences, while staying authentic to real life.

If you remember our discussion of Dalit Chetna in section 1., you will remember that one of the main focuses of this movement is to present the lived experiences of Dalits from a Dalit perspective. In other words, the goal is to present genuine Dalit experiences from the viewpoint of a Dalit. Autobiography then becomes the most suitable genre to portray Dalit consciousness. The following excerpt is from the book Joothan by Omprakash Valmiki.

Valmiki accomplishes three tasks in this passage. First, he provides a concise depiction of

both the physical and psychological environment in which the Chuhras exist, highlighting how it shapes their social existence. Second, he briefly narrates the daily challenges faced by the untouchables in obtaining enough food. Additionally, he illustrates that the economic disadvantages experienced by the untouchables stem from the hierarchical caste system in Hinduism. Lastly, Valmiki recounts his own personal journey to receive an education at the village school, demonstrating that despite the adversity and deprivation, it is possible for the untouchables to liberate themselves through persistent struggle and determination.

The first part of this extract depicts the extremely poor living conditions of the Chuhras in the village. The Chuhras, who are from Valmiki's own caste, resided on the other side of the pond. This pond acted as a natural barrier between the upper caste quarters and the untouchables, symbolizing the stark contrast between their respective worlds. The Chuhras lived in squalor and deprivation. The description of their settlement provides a glimpse into the severe hardship endured by the untouchable community. The air is filled with a pervasive stench, and one can observe pigs, dogs, and children freely roaming the narrow streets of this neighborhood.

In summary, the Chuhras lived in a physical and social environment that lacked human dignity, due to the caste system. Therefore, Valmiki's early life was defined by complete deprivation and a lack of dignity. This social and psychological deprivation was further intensified by economic deprivation. Despite every member of the Valmiki family working, it was challenging for them to secure two proper meals a day.

The Chuhras, being of low social status and considered less than human, were often subjected to abuse and forced

to work without pay by the upper caste Tagas. This economic deprivation can be attributed to the caste order, wherein the Chuhras were expected to perform various tasks for the Tagas without hesitation or refusal.

Ironically, animals could be touched while Chuhras could not be. As a result, Chuhras were treated as objects to be manipulated and mistreated by the upper castes. Valmiki's quest for an education begins in this dehumanizing environment. Although government schools were technically accepting untouchables, they denied them admission.

Eight years after India gained independence, Valmiki was taken into an open air school by a generous Christian named Sevak Ram Masihi. However, due to a disagreement with Sevak Ram, Valmiki's father decided to transfer him to the Basic Primary school. It took a considerable amount of begging and persuading, but eventually, Master Har Phool Singh agreed to admit Valmiki into the school.

The practice of untouchability was prevalent at this school. Two untouchables, who were in Valmimi’s class, were segregated from the rest of the students. However, it is inspiring to see that these three untouchable children, despite coming from different castes, formed a bond of unity. Despite facing humiliation from both their peers and teachers, they persevered and remained in school. The passages mentioned here depict the teachers and fellow students as cruel and lacking compassion.

It worsened under the new Headmaster Kaliram as the students were openly mistreated and frequently physically abused by their teacher. Valmiki seized the opportunity to emphasize that the Brahmin teacher at their school frequently used offensive language. This serves as a strong response to those who criticize Valmiki for including swear words in his stories. He intends to

highlight that if those who are expected to have knowledge of Brahma (Brahmins) use such language in real life, then it is justified to portray that reality in creative writing as an authentic representation of lived experiences.

The experience at the school has a lasting impact on young Valmiki, with one particular image of the guru (teacher) remaining etched in his memory. This image depicts a man who would use profanity about his mother and sister and engage in sexual abuse of young boys. However, both Valmiki and his father reach a pivotal moment when Headmaster Kaliram, known for his extreme caste prejudice, subjects the frail boy to a humiliating task of sweeping the school compound day after day.

Valmiki endured this humiliation for three days until his father found him sweeping the school compound with a broom on the fourth day. Instead of silently tolerating the indignity, his father bravely confronted the Headmaster, demonstrating exceptional courage and resilience. Consequently, Valmiki was unsurprisingly expelled from the school.

Despite the challenges, Valmiki's father was determined to ensure that his son and other untouchables would be able to receive an education at the village school. He made a promise to the Headmaster that Valmiki would attend the same school and that he would work to ensure that more untouchables would follow. With the support of the village Pradhan 'Chaudhri Saheb', Valmiki's father successfully sent him back to school, ensuring that no one in their caste would be denied an education. Valmiki's autobiography, Joothan, serves as a powerful critique of the oppressive caste system that still exists in many parts of India, allowing him to speak from

a position of personal experience as a Dalit.

The autobiography's realistic format helps Valmiki expose the cruelty of the caste system, making a strong case for dismantling this undesirable social structure. Additionally, Valmiki's personal struggles and triumphs serve as inspiration for others to persevere and achieve their own goals. Joothan represents the fight for dignity and human rights, illustrating that a revolutionary transformation of society is not only desirable but also achievable.

Introduction to Deliverance

This story, Deliverance (Sadgati in Hindi), explores caste dynamics in an agricultural community. As explained in the story's endnotes, Sadgati roughly translates to salvation in death, or a noble death.

In this story, we witness the impact of caste laws as it leads to the demise of Dukhi, the tanner. Jyotirao Phule's essay 'Caste Laws' also explores the subject of caste laws. However, it is evident that both texts vary significantly. The apparent reason for this discrepancy is that while the first text is an essay, Deliverance takes the form of a short story. Consequently, the essay's style and structure differ from that of a narrative.

'Caste Laws' by Phule examines the emergence of the caste system in a specific historical context and exposes the cruel treatment endured by Sudra's within this system. In contrast, Premchand's story "Deliverance" depicts the functioning of the caste system through the narrative of Dukhi. While the essay offers an analytical perspective, the story adopts a fictional and literary approach. Through Dukhi's story, Premchand portrays the immense suffering experienced by lower castes in the caste system. We will discuss this topic further at a later point. It is important to note that not all of Premchand's numerous stories

revolve around the caste system.

Despite experiencing great hardship throughout his life, Premchand's stories primarily have a rural setting. His own life experiences greatly influenced his writing, as he witnessed the exploitation of the poor under the Zamindari system and observed widespread poverty.

Premchand's personal experiences with the corrosive effect of debt and his observations of the suffering of people under British Colonialism influenced his writing. Throughout his life, he worked diligently to pay off his own debts. His stories and novels often revolve around themes of zamindari, debt, poverty, colonialism, and communalism. Critics frequently noted the prevalent misery and death in Premchand's works. Nevertheless, it is understandable why he would choose to focus on such topics.

Premchand, a writer deeply connected to the soil, could not help but address these concerns in his works. He had a clear understanding of the writer's role in society. According to Premchand, literature served a purpose beyond mere entertainment; it aimed to increase awareness about the prevalent social issues and provoke change. In fact, during his speech as the chairperson of the inaugural convention of the Indian Progressive Writers association in 1936, he emphasized that labeling writers as 'Progressive' was redundant. He argued that writers were inherently progressive, as their very nature led them to write. He further expanded on the societal responsibility of writers and literature.

Literature should serve as a catalyst for societal transformation, as demonstrated by his adherence to his principles both in his personal life and in his written works. Despite being a writer rather than a politician, he actively participated in the fight against colonialism, resigning from his position within the United Province Government to play his

role. Therefore, he used his writings to make a significant contribution to the cause.

His initial compilation of short stories called "Soze-watan" was deemed incendiary and prohibited, resulting in the confiscation and burning of all copies. He was a dedicated writer, evident in his works, where he addresses not only colonialism but also various forms of oppression and suffering. "Sadgati" is a prime example, as it portrays the heart-wrenching death of Dukhi within a repressive caste system.

Deliverance (Sadgati) is divided into four sections. Each of these sections will be discussed separately, and a summary of the discussion will be provided at the end. In the first section, we are introduced to Dukhi and his wife Jhuriya, who are both busy preparing to welcome the Brahman.

Dukhi, an untouchable in the traditional Hindu social order, is a tanner who works with hides and removes dead animals. He belongs to the lowest strata of society. Interestingly, he is ironically named Dukhi, which means sorrowful, to protect himself from evil.

There is a lot of activity happening in the Dukhi household. Dukhi is busy sweeping the floor while his wife is covering it with cow dung, which is thought to have cleaning and purifying properties. What's interesting is that Dukhi and his wife are specifically preparing their house for the arrival of a holy man, the Brahman. This gives us insight into the social customs that exist in the village.

The caste hierarchies are so rigid that even if they asked for a pot of water, no one would give it to them. Therefore, instead of providing a cot for the Brahman to sit on during visits, they choose to construct a

mat using Mohwa leaves. Additionally, they must offer food to the Brahman as an offering, but they cannot use their own utensils for this purpose due to impurity concerns. As a result, they opt to serve the food on a leaf once again.

Jhuri is told to purchase the offering from the merchant in the village, but she is also warned not to touch anything because the touch of the untouchable is considered impure. She is advised to seek assistance from a gond girl, who belongs to a tribe that is outside of the Hindu caste system and thus does not need to adhere to its rigid laws. Dukhi, who is of lower social status, compiles an impressive list of offerings to be made. Eventually, he goes to the Pandit's house to invite him by presenting a large bundle of grass. This passage not only introduces the main characters and the setting, but it also subtly reveals the tension and hypocrisy inherent in a society structured around strict caste divisions.

Dukhi, an untouchable, is viewed as someone whose touch contaminates everything he comes into contact with. However, the Brahman still accepts his offering and gifts. Dukhi resides on the outskirts of this community, with no privileges but numerous responsibilities. Despite this, Dukhi appears to willingly participate in the preservation of this system.