The Position of the Depressed Classes
In the heat of the language controversy another question has been raised viz, the position of the depressed classes. I do not see any connection between the language issue and the position of the depressed classes. Both the questions should be treated separately and on their respective merits.
The so-called depressed classes feel that they belong to a group called “the minority Tamils” and they raise a hue and cry that fundamental rights are denied to them. As a matter of fact the so-called depressed classes are in the majority. It is also to be examined how far fundamental rights are denied to them in the context of the conditions prevailing in the country at present.
With the introduction of democracy and universal franchise in the country, the so-called depressed classes have asserted their rights without any let or hindrance. It may be true that vestiges of feudalism exist in certain Hamlets. But there are strong indications that these vestiges too will vanish from the surface of the earth in days to come.
Students are admitted to schools irrespective of caste or creed; All are treated alike in the hospitals and in the bus all passengers are equals. If the so-called depressed classes are unable to secure a place in these institutions, the matter can be taken up with the proper authorities. So what is this fuss about the denial of fundamental rights to the so-called depressed classes?
The main breathing of the so-called depressed classes appears to be that they are not allowed to enter the temples for worship. I am not opposed to temple entry, but we must also be prepared to face facts. Most of the Hindu temples are under private management. The managers have their own reasons for not allowing the depressed classes to enter the temples. These reasons may or may not be acceptable to us. The depressed classes apart from evincing a good deal of interest should support prohibition and the abolition of animal sacrifice in temples.
Politicians who are champions or pretend to be the Champions of the so-called depressed classes are also trustees of Hindu temples. These politicians should set a good example by throwing open their temples to the depressed classes.
From an economic point of view, all the Vellalas are not prosperous or owners of lands. All the so-called depressed classes are not poor or landless. All the people have their own economic problems and economic problems in fact know no caste or creed.
The so-called depressed classes can rise higher in society but their own efforts. Their rights are inherent in them and are not to be given by the so-called higher caste people as a matter of charity. Equality implies equality of opportunity. It is left to the so-called depressed classes to avail themselves of the opportunities afforded to them. In fighting for their rights, let them not encroach upon the rights of others. It should also be borne in mind that equality can be restored in society by filling up the gaps and not by pulling down those who are at the top.
The following letter was sent to The Hindu Organ in response to the previous piece.
Letter to the Editor.
The So-Called Depressed Classes —another view
Sir,—I read with great interest the article on depressed classes by Mr. Sathiamoorthy in the last issue of your esteemed journal. This letter is the result of a train of thoughts set in motion by that action of mine. I wish to make it clear at the start itself that I do not propose to criticize Mr. Sathiamoorthy's views but that I only wish to make a few unbiased comments on some of his statements.
Mr. S. is quite right in saying that the language problem is a problem separate from that of the caste problem. But may I point out that there is some connection between the two in the sense that unless the Tamils present a united front—(by united front I do not mean election pacts of self-interested political somersaulters but real unity among the various sections of the Tamil community), they cannot put up an effective stand against the majority community which seems to be fast forgetting the existence of other communities in the island.
Mr. S. seems to be of opinion that the so-called depressed classes are not advanced enough today because of their inertia and indifference to their lot. Further [if I am not mistaken] he makes out the cast pattern to be a simple one there seems to be only two cast sections—the so-called vellalas and the depressed classes. Regarding the first point the solution suggested by Mr. S appears to me to be a superficial and oversimplified one. It is a well known fait that the incorporation of Bill of Rights into a constitution is not an adequate safeguard for freedom. Unless laws are backed by enlightened public opinion the benefits of a Bill of Rights may be nullified. It is true that as far as the government services are concerned career is open to talent but can we say the same about the many other avenues of employment. It cannot be claimed that in all these there is equality of opportunity. The education department does not recognize caste but schools in their management do recognize caste. The same is the case in many spheres of social life. Temple entry is not a separate problem but one feature of the bigger problem of the social status of the depressed classes. As it is the so-called higher-castes tolerate attempts of the different classes to better their lot only up to a point. The degree of tolerance varies from area to area. What we need here is cooperation and not mere toleration. Mr. S makes it out that the burden of eradicating the caste system is on the lower classes. His statements in this connection appeared to be a noncommittal apology of a high caste Hindu.
Regarding the second point, may I point out that the caste pattern is a very complex one with several divisions among the depressed classes themselves. Further the caste problem is not merely an economic wound i.e. it is not merely a question of property relationship between the so-called higher caste and the lower castes. It is really a many sided socioeconomic political system, Covering almost all aspects of human relationships.
In conclusion I wish to state that at present cast barriers are breaking up fast but not fast enough. For the problem to be solved completely by the government, the so-called higher caste and the lower castes must all cooperate. The lower classes must unite themselves before they seek unity with the higher costs. Above all the depressed classes must be rescued from the hands of unscrupulous politicians as this problem in Ceylon is not language or caste but inconsistent politicians.
Yours truly,
S. Kumarakulasingham
Sri Somaskantha College, Puttur, 11.1.56
