1956இல் அமல்படுத்தபட்ட இரண்டாவது அய்ந்தாவது திட்டத்தில் ஆரம்பித்த சீர்கேடு, படிப்படியாக வளர்சியை தடுத்து, கடும் விலைவாசி உயர்வு (சுமார் 15 சதவீதம்), பற்றாகுறைகள், மிக மிக கடுமையான வேலையில்லா திண்டாட்டங்கள் என்று 60களில் வெடித்தது. 1968 கீழ்வெண்மணி போராட்டம் இதன் ஒரு அறிகுறிதான். இன்று போல் அன்று விவசாய தொழிலாளர்களுக்கு மாற்று வேலைகளே இல்லை. பண்ணை அடிமைகள் போல் வாழ்நாள் முழுவதும் கிராமங்களில் பண்ணையாகளிடம் ஏறக்குறைய அடிமை போல் கட்டுபட்டு கிடக்க வேண்டிய கட்டாயம். ஒரு பக்கம் மிக கடுமையான விலைவாசி உயர்வு. அதற்க்கு தகுந்தாற் போல் கூலி உயரவில்லை.
கடுமையான போராட்டங்களுக்கு பின்னரே கூலி உயர்வை ஓரளவுக்கு பெற முடிந்தது. இன்று அப்படி இல்லை என்பதை ஒப்பிட வேண்டும். விலைவாசி உயர்வுக்கு தக்க கூலி கொடுக்கவில்லை என்றால் விவசாயத்திற்க்கு தொழிலாளர்கள் கிடைப்பதில்லை. ஏன், இதர துறைகளிலும் தான். பல கோடி புதிய வேலைவாய்ப்புகள் இன்று தொடர்ந்து உருவாகி உள்ளன. இதற்க்கு காரணம் 1991க்கு பிறகு தாரளமயமாக்கல் உருவாக்கிய அபார வளர்ச்சி தான்.
முதலாளித்து வளர்ச்சி இன்னும் முழுமையாக, சீராக, சரியாக உருவாகவில்லை தான். (காரணிகள் சிக்கலானவை, அதை பற்றி பின்னர்). ஆனாலும் அம்பேத்கார், பெரியார் வாழ்ந்த காலங்களில் சாத்தியமாகாத சமூக விடுதலையும், தலித் எழுச்சியும் இன்று ஓரளவு சாத்தியமாகியுள்ளன. முதலாளித்துவ வளர்ச்சி தலித் எழுச்சியை சாத்தியபடுத்தியுள்ளது. இது ஒரு துவக்கம் தான். வரும் காலங்களில் நிலைமை இன்னும் மேம்படும். நிலபிரத்துவம், சாதியம் சார்ந்த விழுமியங்கள், கட்டமைப்புகள் மேலும் வலுவிலக்கும். அடிப்படை ஜனனாயகம் வலுப்பெறும்.
தலித்துகளுக்கு எதிராக ஆதிக்க சாதியினரின் தாக்குதல்களை பொறாமையால் ஏற்படும் எதிர்வினை (reaction) என்று தான் சொல்ல வேண்டும். நூற்றாண்டுகளாக அடிமைபட்டு, கடும் வறுமையில் உழன்ற தலித்துகள், இன்று தங்களுக்கு சமமாக வளர்ந்து வருவதை, வாழ்க்கை தரத்தில் சில நேரங்களில் தங்களை மிஞ்சுவதை பொறுக்க முடியாத ஆத்திரம், பொறாமை தான் நாடக காதல் என்றெல்லாம் பொய்யாக காரணம் சொல்லி தாக்க தூண்டுகிறது. காலப்போக்கில் இவையும் நின்று போய்விடும்.
1980கள் வரை dry latrine என்படும் பழைய பாணி கக்கூஸுகள் பெரு நகரங்களில், சிறு நகரங்களில் அனைத்து வீடுகளிலும் மிக மிக அதிகம் பயன்படுத்தப்ட்டு வந்தன. வீடுகளுக்கு பின்னாள் உள்ள குறுகிய சந்துகள் வழியாக, தலித் தொழிலாளர்கள் இதை சுத்தம் செய்ய வேண்டிய மிக கொடுமையான நிலை நீடித்தது. இன்று பொருளாதார வளர்ச்சியின் விளைவாக, bombay latrine மற்றும் western closet முறை இந்த பழைய பாணி கக்குஸுகளுக்கு பதிலாக அமைக்கபட்டு விட்டன. மனிதர்கள் மலத்தை அள்ளும் முறை இன்னும் பல இடங்களில் நீடிக்கிறது தான். ஆனால் 1980வரை இருந்த நிலையோடு ஒப்பிடுகையில் இன்று பரவாயில்லை. விகிதத்தில் குறைந்து வருகிறது. மேலும் இன்று இதை பற்றி விழிப்புணர்வு மற்றும் போராட்டங்கள் அதிகம் உள்ளது. எதிர்காலத்தில் மேலும் நல்ல மாறுதல்கள் நிகழும் என்ற நம்பிக்கையை இவை அளிக்கிறது.
தலித்துகளின் சமூக பொருளாதார நிலை எப்படி மாறி வருகிறது என்பதை விளக்கும் இரண்டு ஆங்கில பதிவுகள் :
The social revolution in Uttar Pradesh
- Swaminathan S. Anklesaria Aiyar
posted on 2010.Oct.03 under Articles, The Times of India.
Are you among those who think record GDP growth has done nothing for dalits ? Think again. A seminal paper, “Rethinking Inequality : Dalits in UP in the Market Reform Era” by Devesh Kapur, CB Prasad, Lant Pritchett and D Shyam Babu, reveals a veritable dalit revolution after 1990 in Uttar Pradesh, long viewed as a sink of caste oppression.
The media remains full of stories of caste oppression, inequalities and lousy economic and social indicators. Without doubt, dalits remain close to the bottom of the income ladder. Nevertheless, the new study reveals huge improvements in economic and social terms, based on questions to capture realities that dalits themselves view as important . The survey covered all dalit households in two blocks in UP, one in the relatively prosperous west (Khurja) and one in the backward east (Bilariaganj), between 1990 and 2008.
The dalit proportion with pucca houses rose from 18.1% to 64.4% in the east and from 38.4% to 94.6% in the west. TV ownership improved from virtually zero to 22.2% and 45% respectively. Cellphone ownership increased from almost nothing to 36.3% and 32.5% respectively. Fan ownership, curbed by electricity shortages, rose to 36.7% and 61.4% respectively . Bicycle ownership has become ubiquitous, up from 46.6% to 84.1% in the east and from 37.7 to 83.7% in the west. A motorcycle symbolizes high rural status . Dalit ownership of two-wheelers improved from almost zero to 7.6% and 12.3% respectively. NSS consumption surveys consider purchases only in a short pre-survey period, and so miss durables acquired over the years. In times of distress, dalits historically mortgaged jewellery to upper caste lenders. The proportion that does so has dropped from 75.8% to 29.3% in the east and from 64.6% to 21.2% in the west.
Per capita availability of dal in India has been falling. So it’s heartening that dalits consuming dal are up from 31% to 90% in the east, and from 60.1% to 96.9% in the west. This may be one cause for rising dal prices. Consumption of jaggery ras, usually drunk by the poorest, has collapsed. Meanwhile dalit consumption of packaged salt, elaichi and tomatoes has shot up.
Critics say the poor have been bypassed by economic reforms. But in this dalit survey , 61% in the east and 38% in the west said their food and clothing situation was “much better.” Only 2% said their condition was stagnant or worse.
Traditionally, dalits were mainly agricultural labourers. In the reform era, they have diversified into non-traditional work. Migration and remittances have become engines of empowerment.
The dalit proportion benefiting from migrant relatives is up from 14% to 50.5% in the east, and from 6.1% to 28.6% in the west. More revolutionary, the proportion running their own business is up from 4.2% to 11% in the east and from 6% to 36.7% in the west. The proportion in agricultural labour has plummeted from 76% to 45.6% in the east and from 46.1 to just 20.5% in the west.
What has driven these changes? The dalits themselves say the changes began 10-15 years ago, in the reform era. UP has lagged well behind the fast-reforming states. Yet in the five years 2003-04 to 2008-09 , its average GDP growth has accelerated to 6.29%. This is well behind the national average, yet not far from the 7% generally viewed as the “miracle-economy” threshold. Per capita income is growing almost 10 times faster than in the Nehru-Indira era, and dalits are sharing the new prosperity.
The authors see the last two decades as an economic reform era. But this period has also seen the meteoric rise of the Bahujan Samaj Party, which could be an even stronger driver of dalit economic improvement.
Mayawati has been chief minister four times, and has obliged all bureaucrats and other lobbies to ensure that dalits get their fair share of benefits. This is reflected not just in higher dalit ownership of TVs or cellphones , but in transformed social relations. Dalits can now look upper castes in the eye, and nothing will be the same again. Spelling out the social changes in UP merits an entire column. That will be next week’s topic.
Daliths are marching ahead in Uttar Pradesh
Posted on 2010 under Articles, The Times of India.
Last week, this column highlighted major economic improvements for dalits in Uttar Pradesh, based on a research paper by Devesh Kapur and others (Rethinking inequality : Dalits in UP in the market reform era). But the real dalit revolution has been in social status, far more than economic.
In material terms, inequality (technically measured by the Gini coefficient) in UP has always been low — less than in Kerala or the national average. UP’s problem has always been social inequality, not consumption inequality. The good news is that social inequality is being transformed. The practice of seating dalits separately in upper caste weddings is down from 77.3% to 8.9% in eastern UP, and from 73.1% to 17.9% in western UP. The proportion of non-dalits accepting food and water at dalit households is up from 1.7% to 72.5% in the east and from 3.6% to 47.8% in the west.
Many dalits in eastern UP were locked into thehalwaha (bonded labour) system, which Jagjivan Ram once called “a remnant of slavery” . This has virtually disappeared : the proportion is down from 32.1% to 1.1%. The proportion of dalit households doing any farm labour has plummeted from 76% to 45.6% in the east, and from 46.1% to just 20.5% in the west. Encouragingly , the proportion depending on their own land is up from 16.6% to 28.4% in the east, and from 50.5% to 67.6% in the west. Tubewell ownership is up substantially , but remains modest.
Dalits are leasing land from upper castes. Those who were once labourers on upper caste land now insist on a share of the crop. The proportion in sharecropping is up from 16.7% to 31.4% in the east and from 4.9% to 11.4% in the west. In western UP, cases of dalits alone lifting dead animals are down from 72.6% to 5.3%. Once dalits ploughed the land of upper castes with bullocks. Today, they are getting their own land ploughed by upper caste tractor drivers. Economic reforms have created major new opportunities in urban areas, facilitating dalit migration to towns and back. This has broken their dependence on rural landlords and moneylenders. The resulting labour shortage has raised the bargaining power of dalits.
The proportion of dalit families working locally as masons, tailors or drivers — all non-traditional occupations — is up from 14% to 37% in the east and from 9.3% to 42.1% in the west. Even more revolutionary is the rise of dalit business families, from 4.2% to 11% in the east and from 6% to 36.7% in the west.
Political parties shout themselves hoarse over job reservations. Yet, the dalit family proportion in government jobs has actually fallen from 7.2% to 6.8% in the east, and risen marginally from 5% to 7.3% in the west. Clearly, job reservation has not been a key factor in UP’s social revolution.
Once, dalit babies were not midwifed equally by dalits and non-dalits . The proportion equally delivered has shot up from 1.1% to 89.9% in the east. Earlier non-dalit and government midwives rarely came to dalit homes for deliveries, but the proportion is now up from 3.4% to 53.4% in the east, and from zero to 3.6% — still very low — in the west.
Dalit households where most or all kids go to school are up from 28.8% to 63.4% in the east and from 21.7% to 65.7% in the west. Girls’ schooling is up from 10% to 58.7% in the east and from 6.8% to 56.9% in the west. As a form of social assertion, dalits are adopting elite consumption patterns. Their use of toothpaste , shampoo and bottled hair oil has soared. Earlier, only one-third of dalits in the east and virtually none in the west used cars or jeeps for wedding baraats, but today virtually all do. The proportion serving laddoos to baraatis is up from 33.6% in the east and 2.7% in the west, to almost 100% in both cases.
The data shows that despite major improvements , dalits are still far from achieving equality in status or income. Caste oppression and inequalities remain. Nevertheless, the changes constitute a social revolution, sparked by both economic reform and the rise of the BSP.
In the survey, dalits themselves emphasized that their social well-being had advanced even faster than their material wellbeing . Self-respect and dignity are vital for the downtrodden. Mayawati’s statue-building spree is a form of status building.
Amartya Sen has talked of freedom as development . This means not just more consumption but more voice, access to accountability , access to influential networks and livelihood choice, access to good governance, and physical security. The traditional castebound village in UP denied all these to dalits. Those shackles are breaking apart.
-Swaminathan S. Anklesaria Aiyar