How did
Jyotirao and the reformers justify their criticism of caste
inequality in society?
How did Jyotirao and the reformers justify their criticism of caste inequality in society?
The
reformers questioned the brahmanical texts
that supported the caste system and the inferiority of the so-called
“low castes” and the superiority of the so-called “high
castes”. They challenged the brahmanical claims to power and
authority.
Jyotirao
Phule claimed that the lower castes were the true children of the
land known as India. According to him, the Brahmins—who traced
their genealogy back to the Aryans—were outsiders. The upper
castes had therefore no right to their land and power. Like Birsa
Munda who envisioned a golden age free from diksus
and all other forms of evil, Jyotirao Phule too believed in a golden
age free from the Aryans and their ideas of caste. He also extended
his criticism of the caste system and linked it with all other forms
of inequalities and injustices prevalent not only in Indian society
but also in Western society. A case in point is his linking of the
miseries of the black slaves in America with those of the lower
castes in India.
Shri
Narayana Guru, another reformer who criticised caste inequality in
society, proclaimed the ideals of unity of all people within one
sect, a single caste and one guru.
Ambedkar
criticised caste inequality on the basis of his belief that
being a low caste did not imply that one was not a human being; all
humans had the right to equality—whether they were men or
women, high castes or low castes.
E.
V. Ramaswami Naicker (or Periyar) argued that the untouchables were
in fact the true upholders of an original
Tamil and Dravidian culture which had been subjugated by the Brahmin
outsiders. Like Jyotirao Phule, he too saw the Brahmins as having no
claims to the power which they used for oppressing the lower castes.
He pointed out that unlike what all religions would have one believe,
social divisions and inequalities were not God-given. He urged the
lower castes and the untouchables to free themselves from falsities
that had been propagated for generations. Only then would social
equality be achieved. He also criticised the Hindu scriptures by
saying that these texts had been used for establishing the authority
of the upper castes over the lower castes and the domination of men
over women.
The reformers questioned the brahmanical texts that supported the caste system and the inferiority of the so-called “low castes” and the superiority of the so-called “high castes”. They challenged the brahmanical claims to power and authority.
Jyotirao Phule claimed that the lower castes were the true children of the land known as India. According to him, the Brahmins—who traced their genealogy back to the Aryans—were outsiders. The upper castes had therefore no right to their land and power. Like Birsa Munda who envisioned a golden age free from diksus and all other forms of evil, Jyotirao Phule too believed in a golden age free from the Aryans and their ideas of caste. He also extended his criticism of the caste system and linked it with all other forms of inequalities and injustices prevalent not only in Indian society but also in Western society. A case in point is his linking of the miseries of the black slaves in America with those of the lower castes in India.
Shri Narayana Guru, another reformer who criticised caste inequality in society, proclaimed the ideals of unity of all people within one sect, a single caste and one guru.
Ambedkar criticised caste inequality on the basis of his belief that being a low caste did not imply that one was not a human being; all humans had the right to equality—whether they were men or women, high castes or low castes.
E. V. Ramaswami Naicker (or Periyar) argued that the untouchables were in fact the true upholders of an original Tamil and Dravidian culture which had been subjugated by the Brahmin outsiders. Like Jyotirao Phule, he too saw the Brahmins as having no claims to the power which they used for oppressing the lower castes. He pointed out that unlike what all religions would have one believe, social divisions and inequalities were not God-given. He urged the lower castes and the untouchables to free themselves from falsities that had been propagated for generations. Only then would social equality be achieved. He also criticised the Hindu scriptures by saying that these texts had been used for establishing the authority of the upper castes over the lower castes and the domination of men over women.
