Chapter 7 Understanding Marginalisation PDF

Unit Four d he pu T is re ER bl be NC...

Unit Four d he pu T is re ER bl be NC t © to no Social and Political Life 78 2020-21 Teacher’s Note The Marginalisation Equality is a value and right that we have tried to understand in the Social and Political Life series. Over the three years, we have deepened our conceptual understanding of equality. We have distinguished the idea of formal equality from that of substantive equality and the need to move towards establishing the latter. Kanta’s story, in the Class VII book, is an example of this. We have also established that to understand equality it is important to delve into how inequality is experienced and manifested. We have, thus, examined the connections between discrimination and inequality through the childhood experiences of Dr Ambedkar and Omprakash Valmiki in Class VI and VII books. The impact of inequality on access to resources was looked at in the context of women’s access to education. Rashsundari Devi and Rokeya Begum’s writings point to women’s struggles to overcome this denial. We have often pointed to the Fundamental Rights enshrined in our Constitution to highlight why equality and the idea of dignity that it contains is crucial to the functioning of democracy in India. d This unit looks more closely at the ways in which inequality affects different groups and he communities by introducing the concept of marginalisation or exclusion from the mainstream. pu T The Unit focuses on three groups, namely the Adivasis, the Muslims and the Dalits. These three is re ER groups have been chosen because the causes that contribute to each group’s marginalisation are different and they sometimes experience marginalisation in different ways. In teaching this bl unit, the aim should be to help students identify the factors that contribute to marginalisation be NC as well as be able to recognise and empathise with the marginalised. You could help children identify the marginalised communities in your region. In Chapter 7, we look at the experiences of Adivasi and Muslim communities. Chapter 8 discusses ways in which the government as well © as these communities themselves have tried to address marginalisation through various struggles. The government does this through its law-making function and through different policies and schemes that specifically target these communities as beneficiaries. to We have used a variety of pedagogic tools in this unit – data, poems, a storyboard and a case- study. Use the storyboard to discuss processes of marginalisation experienced by the Adivasis. t no The case study on Dalits should lead to a discussion on the importance of the SC/ST Act as well as the ways in which this law reflects the Constitution’s commitment to Fundamental Rights. To understand the situation of the Muslim community, we have used data from different sources, which can be analysed in the class. Songs and poems have been used in this unit to break down the boundaries created between social science and language textbooks and to establish that, in the everyday lives of communities, this separation does not exist. Moreover, struggles for justice have produced memorable poetry and songs that often do not find a place in textbooks. This chapter does contain several issues that may lead to contentious discussions within the classroom space. Children are aware of such issues and we have to find a mature way of discussing these. You play a crucial role in facilitating these discussions in order to ensure that no child or group of children feel discriminated against, ridiculed or left out from these discussions. 79 2020-21  Understanding Chapter 7 Marginalisation What Does it Mean to be Socially Marginalised? To be marginalised is to be forced to occupy the sides or fringes and thus not be at the centre of things. This is something that some of you have probably experienced in the d classroom or playground. If you are not like most people in your class, that is, if your he taste in music or films is different, if your accent marks you out from others, if you are pu T less chatty than others in your class, if you don’t play the same sport that many of is re ER your classmates like, if you dress differently, the chances are that you will not be bl considered to be ‘in’ by your peers. So, often, you end up feeling that you are ‘not with be NC it’ – as if what you say, feel and think and how you act are not quite right or acceptable to others. © As in the classroom, in the social environment too, groups of people or communities may have the experience of being excluded. Their marginalisation can be because they speak a different language, follow different customs or belong to a different religious to group from the majority community. They may also feel marginalised because they are poor, considered to be of ‘low’ social status and viewed as being less human than t no others. Sometimes, marginalised groups are viewed with hostility and fear. This sense of difference and exclusion leads to communities not having access to resources and opportunities and in their inability to assert their rights. They experience a sense of disadvantage and powerlessness vis-a-vis more powerful and dominant sections of society who own land, are wealthy, better educated and politically powerful. Thus, marginalisation is seldom experienced in one sphere. Economic, social, cultural and political factors work together to make certain groups in society feel marginalised. In this chapter, you will read about two communities that are considered to be socially marginalised in India today. Social and Political Life 80 2020-21  Adivasis and Marginalisation The lives of adivasis are An Adivasi Family in Delhi Soma and Helen are very rich; most people watching the Republic Day parade on TV with their don’t know that. Yes, don’t they know grandfather. anything else about us! Oh see! Oh, An adivasi see! The float! Nagaland Dadu why do they always show adivasis as only dancing? Suddenly we were told that the forest was not ours. Forest officials and contractors cut down large parts of it. If we protested they beat us and then took us to court, where we did not have our When I was young, our village in Odisha was lawyers and could not fight our cases. beautiful. We got everything we needed from d the land and the forests around us. We in he turn respected the land, the forest, the river. pu T is re ER bl be NC © Then how did you survive, Dadu? Then the companywallahs came. They said there was iron ore under our land, they wanted to mine it. to They promised jobs and money, if we sold our land to them. Some t villagers were excited. Others said no this would destroy our lives and we would get nothing. Some gave thumbprints, not realising they were selling their lands off. Only a few were given token jobs. But most of us did not sell… Many of us were forced to leave our homes and find seasonal work in nearby towns. 81 Chapter 7: Understanding Marginalisation 2020-21 Then they beat and threatened us till Oh, Dadu! And our land what… eventually everyone was forced to sell and For our 30 acres we got a little abandon the land of their forefathers. They money from one contractor. I had the support of the authorities. Our never saw most of my friends whole way of living vanished overnight. again. After a few years your father got a job in The money hardly lasted in the city. We had Delhi and we all moved here. Those were no means of livelihood anymore. We were very difficult times… That is why both of you all cramped into a tiny rented room. How we missed our carefree lives, the open spaces. did not go to school for several years. d he pu T is re ER bl be NC © to I hated going back to school. But now we have We had missed so much of our t friends. I can even no studies and other children speak some English You can still tell them made fun of us. We spoke I wish I could have now. about our village. It has Santhali at home, and did not shown my friends our a lot to teach them… know Hindi. village before it was destroyed. One day I’ll make a movie on this story, our story, the adivasi story. Social and Political Life 82 2020-21 You just read about how Dadu was forced to leave his village Explain at least three different in Odisha. Dadu’s story is similar to the lives of millions of reasons why groups may be marginalised. Adivasis in India. You will read more about the marginalisation of this community in this chapter. Why was Dadu forced to leave his village in Odisha? Who are Adivasis? Adivasis – the term literally means ‘original inhabitants’ – are communities who lived, and often continue to live, Tribals are also referred to as in close association with forests. Around 8 per cent of Adivasis. India’s population is Adivasi and many of India’s most important mining and industrial centres are located in Adivasi areas – Jamshedpur, Rourkela, Bokaro and Bhilai d among others. Adivasis are not a homogeneous You may have heard the term he population: there are over 500 different Adivasi groups in pu T Scheduled Tribes. Scheduled India. Adivasis are particularly numerous in states like Tribes is the term used for is Adivasis used by the Indian re ER Chhattisgarh, Jharkhand, Madhya Pradesh, Odisha, Gujarat, government in various official bl Maharashtra, Rajasthan, Andhra Pradesh, West Bengal and in documents. There is an official the north-eastern states of Arunachal Pradesh, Assam, be NC list of tribes. Scheduled Tribes Manipur, Meghalaya, Mizoram, Nagaland and Tripura. A state are often grouped together with like Odisha is home to more than 60 different tribal groups. Scheduled Castes in the category Adivasi societies are also most distinctive because there is Scheduled Castes and Scheduled © often very little hierarchy among them. This makes them Tribes. radically different from communities organised around principles of jati-varna (caste) or those that were ruled by kings. to Adivasis practise a range of tribal religions that are different t In your own city or village, who no from Islam, Hinduism and Christianity. These often involve would you think are the the worship of ancestors, village and nature spirits, the last marginalised groups? Discuss. associated with and residing in various sites in the landscape – ‘mountain-spirits’, ‘river-spirits’, ‘animal-spirits’, etc. The Can you name some Adivasi village spirits are often worshipped at specific sacred groves communities that live in your state? within the village boundary while the ancestral ones are usually worshipped at home. Additionally, Adivasis have What languages do they always been influenced by different surrounding religions speak? like Shakta, Buddhist, Vaishnav, Bhakti and Christianity. Do they live close to the Simultaneously, Adivasi religions themselves have forest? influenced dominant religions of the empires around them, Do they migrate to other regions looking for work? 83 Chapter 7: Understanding Marginalisation 2020-21  for example, the Jagannath cult of Odisha and Shakti and Tantric traditions in Bengal and Assam. During the nineteenth century, substantial numbers of Adivasis converted to Christianity, which has emerged as a very important religion in modern Adivasi history. Adivasis have their own languages (most of them radically different from and possibly as old as Sanskrit), which have often deeply influenced the formation of ‘mainstream’ Indian languages, like Bengali. Santhali has the largest number of speakers and has a significant body of publications including magazines on the internet or in e-zines. Adivasis and Stereotyping The above two images of tribal communities in d their traditional costumes are often the only In India, we usually ‘showcase’ Adivasi communities in he ways in which Adivasi communities are represented. This then leads us to think of them particular ways. Thus, during school functions or other as being ‘exotic’ and ‘backward’. pu T official events or in books and movies, Adivasis are is re ER invariably portrayed in very stereotypical ways – in bl colourful costumes, headgear and through their dancing. be NC Besides this, we seem to know very little about the realities of their lives. This often wrongly leads to people believing that they are exotic, primitive and backward. Often © Adivasis are blamed for their lack of advancement as they are believed to be resistant to change or new ideas. You will remember that you read in Class VI book how to stereotyping particular communities can lead to people discriminating against such groups. t no Adivasis and Development As you have already read in your history textbook, forests were absolutely crucial to the development of all empires and settled civilisations in India. Metal ores like iron and copper, and gold and silver, coal and diamonds, invaluable timber, most medicinal herbs and animal products (wax, lac, honey) and animals themselves (elephants, the mainstay of imperial armies), all came from the forests. In addition, the continuation of life depended heavily on forests, that help recharge many of India’s rivers and, as is becoming clearer now, crucial to the availability and quality of our Social and Political Life 84 2020-21 air and water. Forests covered the major part of our country What metals are important in till the nineteenth century and the Adivasis had a deep present-day India? Why? knowledge of, access to, as well as control over most of these Where do they come from? Are there Adivasi populations vast tracts at least till the middle of the nineteenth century. there? This meant that they were not ruled by large states and empires. Instead, often empires heavily depended on List five products that you use Adivasis for the crucial access to forest resources. at home that come from the forest. This is radically contrary to our image of Adivasis today as By whom were the following somewhat marginal and powerless communities. In the pre- demands being made on forest colonial world, they were traditionally ranged hunter- land? gatherers and nomads and lived by shifting agriculture and ·houses timber for construction of also cultivating in one place. Although these remain, for and railways the past 200 years Adivasis have been increasingly forced – · forest land for mining through economic changes, forest policies and political ·non-tribal forest land for agriculture by d force applied by the State and private industry – to migrate people he to lives as workers in plantations, at construction sites, in pu T industries and as domestic workers. For the first time in ·wildlife reserved by government as parks is re ER history, they do not control or have much direct access to In what ways would this affect the forest territories. bl tribal people? be NC From the 1830s onwards, Adivasis from Jharkhand and adjoining areas moved in very large numbers to various plantations in India and the world - Mauritius, the Caribbean and even Australia. India’s tea industry © became possible with their labour in Assam. Today, there are 70 lakh Adivasis in Assam alone. The story of this migration is full of extreme hardship, torture, heartbreak to and death. For example, in the nineteenth century alone five lakh Adivasis had perished in these migrations. The song below captures the hopes of the migrants and the t no reality they faced in Assam. Come Mini, let’s go to Assam Our country has so much suffering The country of Assam, oh Mini Has tea gardens full of greenery... The Sardar says work, work The Babu says catch and bring them in The Saheb says I’ll take off the skin of your back Hey Jaduram, you deceived us by sending us to Assam. What do you think this poem Source: Basu, S. Jharkhand Movement: Ethnicity and Culture of Silence is trying to convey? 85 Chapter 7: Understanding Marginalisation 2020-21 This is a photo of Niyamgiri Hill located in Kalahandi district of Odisha. This area is inhabited by Dongarria Konds, an Adivasi community. Niyamgiri is the sacred mountain of this community. A major aluminium company is planning to set up a mine and a refinery here which will displace this Adivasi community. They have strongly resisted this proposed development and have been joined by environmentalists as well. A case against the company is also pending in the Supreme Court. Forest lands have been cleared for timber and to get land for d agriculture and industry. Adivasis have also lived in areas that he are rich in minerals and other natural resources. These are taken pu T over for mining and other large industrial projects. Powerful is re ER forces have often colluded to take over tribal land. Much of bl the time, the land is taken away forcefully and procedures are be NC not followed. According to official figures, more than 50 per cent of persons displaced due to mines and mining projects are tribals. Another recent survey report by organisations working among Adivasis shows that 79 per cent of the persons © displaced from the states of Andhra Pradesh, Chhattisgarh, Odisha and Jharkhand are tribals. Huge tracts of their lands have also gone under the waters of hundreds of dams that to have been built in independent India. In the North east, their t lands remain highly militarised. India has 104 national parks no covering 40,501 sq km and 543 wildlife sanctuaries covering 1,18,918 sq km. These are areas where tribals originally lived but were evicted from. When they continue to stay in these Adivasis use around 10,000 forests, they are termed encroachers. plant species – approximately 8,000 species are used for Losing their lands and access to the forest means that tribals medicinal purposes; 325 are lose their main sources of livelihood and food. Having used as pesticides; 425 as gradually lost access to their traditional homelands, many gums, resins and dyes; 550 as fibres; 3,500 are edible. This Adivasis have migrated to cities in search of work where entire knowledge system gets they are employed for very low wages in local industries wiped out when Adivasis lose or at building or construction sites. They, thus, get caught their rights over forest lands. Social and Political Life 86 2020-21 in a cycle of poverty and deprivation. 45 per cent of tribal In your opinion, why is it groups in rural areas and 35 per cent in urban areas live below important that Adivasis should have a say in how their forests the poverty line. This leads to deprivation in other areas. Many and forest lands are used? tribal children are malnourished. Literacy rates among tribals are also very low. When Adivasis are displaced from their lands, they lose much more than a source of income. They lose their traditions and customs – a way of living and being. “They took our farming land. They left some houses. They took the cremation ground, temple, well and pond. How will we survive?” says Gobindha Maran, who was displaced due to a refinery project in Odisha. As you have read, there exists an interconnectedness d between the economic and social dimensions of tribal life. he Destruction in one sphere naturally impacts the other. Often pu T this process of dispossession and displacement can be is re ER painful and violent. bl Minorities and Marginalisation be NC In Unit 1, you read that the Constitution provides safeguards to religious and linguistic minorities as part of © our Fundamental Rights. Why do you think these minority groups have been provided these safeguards? The term minority is most commonly used to refer to communities to that are numerically small in relation to the rest of the population. However, it is a concept that goes well beyond t no numbers. It encompasses issues of power, access to resources and has social and cultural dimensions. As you read in Unit 1, the Indian Constitution recognised that the culture of the majority influences the way in which society and government might express themselves. In such cases, size can be a disadvantage and lead to the marginalisation of the relatively smaller communities. Thus, safeguards are needed to protect minority communities against the possibility of being culturally dominated by the majority. They also protect them against any discrimination and disadvantage that they may face. Given certain conditions, communities that are small in number relative to the rest of society may 87 Chapter 7: Understanding Marginalisation 2020-21 Why do we need safeguards for feel insecure about their lives, assets and well-being. This minorities? sense of insecurity may get accentuated if the relations between the minority and majority communities are fraught. The Constitution provides these safeguards because it is committed to protecting India’s cultural diversity and promoting equality as well as justice. As you have already read in Chapter 5, the judiciary plays a crucial role in upholding the law and enforcing Fundamental Rights. Every citizen of India can approach the courts if they believe that their Fundamental Rights have been violated. Now let us understand marginalisation in the context of the Muslim community. Muslims and Marginalisation d According to 2011 census, Muslims are 14.2 per cent of India’s he population and are considered to be a marginalised community pu T in India today because in comparison to other communities, is re ER they have over the years been deprived of the benefits of socio- economic development. The data in the three tables below, bl derived from different sources, indicate the situation of the be NC Muslim community with regard to basic amenities, literacy and public employment. Read the tables below. What do you think these tables tell us about the socio-economic status © of the Muslim community? to I. Access to Basic Amenities, 2008–2009 t no Religious Community Pucca House Electricity Tap Water Hindu 65.4 75.2 43.7 Muslim 63.8 67.5 35.8 Christian 69.3 86.2 48.0 Sikh 91.3 96.0 49.3 Source: India Human Development Report 2011: Towards Social Inclusion, Oxford University Press for Institute of Applied Manpower Research, Planning Commission, Government of India, New Delhi, p. 346, 389, 392. Which of these communities have the most and the least access to basic amenities? Social and Political Life 88 2020-21  II. Literacy Rate by Religion, 2011 (percentages) All Hindus Muslims Christians Sikhs Buddhists Jains 74 63 57 74 67 71 86 Source: Census of India 2011 Which of these communities have the highest and the lowest literacy rate? III. Public Employment of Muslims (percentages) Population IAS IPS IFS Central Public State PSU Banks & RBI d Sector Unit (PSU) he 13.5 3 4 pu T 1.8 3.3 10.8 2.2 is re ER Source: Social, Economic and Educational Status of the Muslim Community of India, Prime Minister’s High Level bl Committee Report 2006 be NC What do these figures convey? Recognising that Muslims in India were lagging behind in Read the data related to terms of various development indicators, the government schooling provided by the © Sachar Committee Report: set up a high-level committee in 2005. Chaired by Justice Rajindar Sachar, the committee examined the social, 25 per cent of Muslim economic and educational status of the Muslim community children in the 6-14 year age to group have either never been in India. The report discusses in detail the marginalisation enrolled in school or have of this community. It suggests that on a range of social, t dropped out. This percentage no economic and educational indicators the situation of the is much higher than that of Muslim community is comparable to that of other any other socio-religious marginalised communities like Scheduled Castes and community (page 58). Scheduled Tribes. For example, according to the Report Do you think special measures the average years of schooling for Muslim children between are required to address this the ages of 7-16 is much lower than that of other socio- situation? religious communities (page 56). Economic and social marginalisation experienced by Muslims has other dimensions as well. Like other minorities, Muslim customs and practices are sometimes quite distinct from what is seen as the mainstream. Some – 89 Chapter 7: Understanding Marginalisation 2020-21  not all – Muslims may wear a burqa, sport a long beard, wear a fez, and these become ways to identify all Muslims. Because of this, they tend to be identified differently and some people think they are not like the ‘rest of us’. Often this becomes an excuse to treat them unfairly, and discriminate against them. Do you remember reading in your Class VII book about how the Ansaris were finding it difficult to rent a house? This social marginalisation of Muslim women are an important part of the women’s movement in India. Muslims in some instances has led to them migrating from places where they have lived, often leading to the ghettoisation of the community. Sometimes, this prejudice leads to hatred and violence. d he I live in a Muslim-dominated area. Some days back during Ramzan there was pu T some disturbance that started taking a communal outlook. My brother and I had gone for an Iftar party in the neighbourhood and were dressed in traditional is re ER clothes, that is sherwani and salwar kameez respectively. On returning home, my bl brother and I were asked to change our clothes to jeans and T-shirt. be NC Now when everything is fine I wonder what was the reason that we were asked to change our clothes and why I didn’t find it odd. Were our clothes giving away our identity and is that identity linked to all kinds of fears and discrimination? © Ainee A. Farooqi to The above essay has been In the above section of this chapter, we saw how in the case t written by a child around your of the Muslim community there is a link between economic no age. What do you think she is and social marginalisation. Earlier in this chapter, you read trying to convey? about the situation of Adivasis. In your Class VII book, you read about the unequal status of women in India. The experiences of all these groups point to the fact that marginalisation is a complex phenomenon requiring a variety of strategies, measures and safeguards to redress this situation. All of us have a stake in protecting the rights defined in the Constitution and the laws and policies framed to realise these rights. Without these, we will never be able to protect the diversity that makes our country unique nor realise the State’s commitment to promote equality for all. Social and Political Life 90 2020-21 Conclusion In this chapter, we have tried to understand what it means to be a marginalised community. We have tried to look at this through the experiences of different marginalised communities. There are different reasons for each of these communities being marginalised. Each experiences marginalisation in different ways. We have also seen that marginalisation is linked to experiencing disadvantage, prejudice and powerlessness. In India there are several more marginalised communities, like Dalits, of whom The Sachar Committee Report also you will read more in the next chapter. Marginalisation results debunked other prevalent myths about in having a low social status and not having equal access to Muslims. It is commonly believed that the Muslims prefer to send their children to education and other resources. Madarsas. The figures show that only 4 per cent of Muslim children are in Yet, the lives of marginalised people can and do change. Thus, Madarsas, where as 66 per cent attend d government schools and 30 per cent no one is marginalised all the time in exactly the same way. If he private schools. (page 75) we go back to the two examples of marginalisation we have pu T discussed, we will see that each of these groups has a long history is re ER of struggle and resistance. Marginalised communities want to bl maintain their cultural distinctiveness while having access to be NC rights, development and other opportunities. In the next chapter, we will read about how different groups have confronted marginalisation. t © to no 91 Chapter 7: Understanding Marginalisation 2020-21  Exercises 1. Write in your own words two or more sentences of what you understand by the word ‘marginalisation’. 2. List two reasons why Adivasis are becoming increasingly marginalised. 3. Write one reason why you think the Constitution’s safeguards to protect minority communities are very important? 4. Re-read the section on Minorities and Marginalisation. What do you understand by the term minority? 5. You are participating in a debate where you have to provide reasons to support the following statement: ‘Muslims are a marginalised community’. Using the data provided in this chapter, list d two reasons that you would give. he 6. Imagine that you are watching the Republic Day parade on TV with a friend and she remarks, pu T “Look at these tribals. They look so exotic. And they seem to be dancing all the time”. List three is re ER things that you would tell her about the lives of Adivasis in India. bl 7. In the storyboard you read about how Helen hopes to make a movie on the Adivasi story. Can be NC you help her by developing a short story on Adivasis? 8. Would you agree with the statement that economic marginalisation and social marginalisation are interlinked? Why? t © to no Social and Political Life 92 2020-21  GLOSSARY Hierarchy: A graded system or arrangement of persons or things. Usually persons at the bottom of the hierarchy are those who have the least power. The caste system is a hierarchical system and Dalits are considered to be at the lowest end. Ghettoisation: A ghetto is an area or locality that is populated largely by members of a particular community. Ghettoisation refers to the process that leads to such a situation. This may occur due to various social, cultural and economic reasons. Fear or hostility may also compel a community to group together as they feel more secure living amongst their own. Often a ‘ghettoised’ community has few options of moving out, which may lead to them becoming alienated from the rest of the society. d Mainstream: Literally this refers to the main current of a river or stream. In this chapter it he is used to refer to a cultural context in which the customs and practices that are followed are those of the dominant community. In connection with this, mainstream is also used to pu T refer to those people or communities that are considered to be at the centre of a society, is re ER i.e. often the powerful or dominant group. bl Displaced: In the context of this chapter this refers to people who are forced or compelled be NC to move from their homes for big development projects including dams, mining etc. Militarised: An area where the presence of the armed forces is considerable. Malnourished: A person who does not get adequate nutrition or food. t © to no 93 Chapter 7: Understanding Marginalisation 2020-21