Empowering the Dalits through education in South Asia

John Kennedy, SJ Principal of Loyola Academy School, Madurai Province

India Education is the key to empowering the marginalized so that they can develop their potentials and enjoy their God – given dignity. It is a significant tool for the full development, and empowerment of the poor and the marginalized. So it is an agent of individual, social and societal transformation. Today’s world is a knowledge dominated world with a tremendous progress in science and technology. It has increased the human capacities. This age of knowledge explosion, information and communication spearheaded by the IT revolution, has necessitated people to get at least basic education. At the same time, knowledge gap between the privileged and marginalized has widened. In India, knowledge and quality education are unavailable to the underprivileged. Overabundance of knowledge and affluence remain with a few rich and powerful. India has one third of world’s illiterates. 46% of our people have not reached the portals of education (2001 census – 296.2 million). 82.2 million children between the age 6 to 14 are not in schools. Even those who pursue education drop out in the early stage itself due to poverty, caste and gender discrimination, irrelevant education and lack of educational facilities. Decent employment needs at least basic education. Otherwise, the illiterate and the less educated will be pushed to the margins of the society and not be able to enjoy the benefits of development. In this context, with the firm belief that education is a comprehensive tool for Dalit empowerment, I would like to write on the ‘Education of Dalits in South Asia’. Dalit Education down the Centuries Dalits suffer from low rates of literacy and primary education enrolment. History and unequal access are the causes. The ancient caste system of India, which has resulted in the social, cultural and economic oppression of the Dalits, continues to play a dominant role in India. The Dalits have been experiencing constant denial to access to education and are physically and emotionally harassed. In spite of Government’s initiatives through positive discrimination and affirmation by reservation, the Dalit literate population still remains much lower than that of the rest of India. Historical Context Deeply entrenched in Indian society is the complex social stratification of individuals known as the caste system. It is a division of society traditionally based on occupation and family 24 Social Justice and Ecology Secretariat lineage. In this stratification, the fifth and the lowest placed group, which was seen as being so low as not deserve being placed in a caste, were the Dalits, often referred to in Indian culture as the untouchables, these were the people who have the harshest and most unjust restrictions imposed upon them. Curiously, the bases of this discrimination were not religion, language, sex or colour, which normally constitute the common grounds for discriminatory treatment in most parts of the world. Rather it was ‘caste’ or ‘birth’, which is unique. Around 140 forms of untouchability practices exist at different levels. The visible forms may be denial of the right to access to places of worship, common properties, common burial ground etc. But the invisible forms of caste based discrimination exist in all places – even legislative assemblies, bureaucracy, judiciary, media, educational institutions, NGO sector and even in the Church. For centuries Dalits have remained socially subjugated, culturally oppressed, politically powerless and economically exploited. After the introduction of the Scheduled Caste (Dalits) and Scheduled Tribe Prevention of Atrocities Act of 1989, the practice of the caste system became illegal in India. Despite this, the discrimination and mistreatments of Dalits still occur. Today, the Dalit population represents 16% of the country’s population and still struggles to achieve social equality. Many Dalits have attempted to escape the tyranny of the caste system by converting from Hinduism to other religions, although this rarely allows the individuals to escape their social and economic hardships as clearly evidenced by the Dalits who have converted themselves to Christianity. As per 2001 census, India’s Dalits numbered 167.2 million. There is a sizable population among the Muslims and Christians who are known as Dalit Muslims (roughly estimated at forty two million) and Dalit Christians (roughly estimated at sixteen million). Dalit Muslims and Dalit Christians are not treated as Scheduled castes by the government, though they experience untouchability from their coreligionists, and are therefore not entitled to positive discrimination policies. On the other hand, Dalits who are converted to Sikhism and Buddhism do not face such deprivation. The importance of education The past century has been characterized by a global expansion of education. Education can be a way to increase the incomes of the impoverished people. Education helps to ensure that benefits of growth are experienced by all. It is a means of empowering socially and economically deprived groups into seeking political reform. Education results in the improved quality of life. One of the most important Dalit political activists who saw the value of social equity within India was Bhimrao Ramji Ambedkar, who became the chief architect of Indian constitution after years of social activism. Throughout the first half of the twentieth century, he dedicated a significant portion of his life to improving the quality of life and social status of Dalits. He established the People’s Education Society in 1945 which believed that increasing access to education to the Dalits would increase their empowerment. Ambedkar believed that the value of education was in the empowerment of Dalits to pursue political action for social reform through informed lobbying. The history of education For centuries, the Dalit population of India was forbidden from gaining access to education. Originally reserved for the upper castes only, the denial of conventional education to Dalits Promotio Iustitiae, n° 114, 2014/1 25 was designed to prevent them from increasing their quality of life and to highlight caste division. Then, during the 1850s, the British began the long process of increasing the accessibility of education to all citizens of India. A combination of a history of oppression and a lack of access to local, quality education systems prevented Dalits from getting educated. Between 1983 and 2000, improvements in access to education for all in India have been made, although the difference between education rates for Dalits, especially females, and those in higher castes remained constant. In the seventeen year period, the enrolment rates for Dalit boys grew from only 47.7% to a meager 63.25%. When compared to those males in upper castes, enrolments jumped from an already relatively impressive 73.22% to 82.92%. Even poorer results were observed when looking at the female Dalit enrolment rate, which inched from 15.72% to 32.61% when compared to their upper caste counterparts, whose enrolment climbed from 43.56% to 59.15%. Ninety-nine percent of Dalit children, if they go to school, attend government schools. Dalit children face considerable hardships in schools including discrimination, discouragement, exclusion, alienation, physical and psychological abuse, and even segregation, from both their teachers and fellow students. According to the Sixth All India Educational Survey conducted by NCERT (National Council for Education Research and Training 1998), Dalit communities mainly avail of government schooling. Of the Dalit children in primary schools, 91.3 percent in rural areas and 64.6 percent in urban areas were in schools managed by State government and local bodies (municipalities or corporations). Many of these schools are plagued by various problems such as lack of basic infrastructure, classrooms, teachers and teaching aids. Dilapidated buildings, leaking roofs and mud floors appear quite common in schools and provide a depressing atmosphere for children. Teaching aids, apart from blackboards are relatively absent. There is also the problem of absenteeism of students and teachers. Thus Dalit children do not have access to quality education. They also face discrimination and discouragement from higher caste community members who perceive education for Dalits as both a waste and a threat. Their hostility towards Dalits’ education is linked to the perception that Dalits are not meant to be educated, are incapable of being educated, or if educated, would pose a threat to village hierarchies and power relations. The practice of segregation in schools and discrimination serve to discourage and alienate Dalit children, contributing to their high dropout rates. In fact, such practices serve to instill and reinforce Dalit children’s sense of inferiority, erode their sense of personal dignity and force them to internalize caste distinctions. Financial situation of the families, distance of schools, domination and discrimination of the upper caste teachers are some of the reasons for the low enrolment rate of the Dalits. In fact, it is the longest surviving apartheid like system of exclusion in the world. Dalits and Curriculum The treatment of caste system in textbook and curriculums suggest that the official curriculum barely acknowledges the existence of Dalit and tribal communities, despite the fact that they form nearly a quarter of India’s population. Dalit and lower caste children are alienated from the language and course content as both the content of education and the medium through which it is transacted do not relate to their own cultural experience. The treatment of caste discrimination in textbooks and curriculums can strengthen caste division and prejudices. Even progressive curriculums either exclude any mention of caste discrimination or discuss the caste system in a way that suggests that caste inequities and discrimination no longer exist. Some of them may even attempt to justify the origins of caste discriminations. The Central 26 Social Justice and Ecology Secretariat Advisory Board on Education (CABE) subcommittee on ‘Regulatory Mechanisms for Textbooks and Parallel Textbooks Taught in Schools Outside the Government System’, found that a Social Studies textbook approved for use by the Gujarat State Board, is shocking as it describes the caste system as a ‘precious gift’ given by the Aryans to the world and extols the virtues of the caste system for socially and economically organizing society on the basis of labour. There is another systemic problem in Indian educational system. The authority of the teacher is unquestioned and children usually ask no questions or are not encouraged to do so, even to clarify their doubts. Children listen to the teacher, copy lessons, memorize them and answer questions. Such processes and experience of education in Indian schools for Dalit students have not produced good results. In such a dismal context and in order to empower the Dalits through education, the option for the Dalits was adopted in several provinces in South Asia. Implementation of the option for the Dalits While mentioning a few initiatives from other Provinces in South Asia, I am focusing on Madurai Province as a concrete example of various initiatives for Dalit education. Other provinces too implement this option though various initiatives and programmes. Evolution of Dalit option in Madurai Province As a result of II Vatican council, GC 32 Decree 4 and Madeline Conference which used the phrase ‘preferential option for the poor’, awareness of the same was building up in the Province. The Province Congregation – 1974 felt the need and obligation to witness to justice and serve the poor. It officially postulated that ‘in the context of India today we have an urgent obligation to serve the poor and to witness to justice. This implies a change in our mode of life and a reassessment of the relevance of our ministries and institutions’. The Province Congregation in 1978 officially postulated that the Province be ‘strongly urged to take as its highest priority the work among the exploited and humiliated Harijan and Tribal brethren of our country through mass education and mass movement. With the motto ‘Together Towards Tomorrow’, the Province Meet in 1979 declared ‘preferential option for the poor and the downtrodden in every sphere of our apostolic activities’. In 1987, the Province Congregation officially postulated that the Province ‘joins hands with the Dalit Christian Movement at the regional and national levels and support this struggle for equality within the Christian communities and for securing for them the privileges due to the Scheduled Castes’. In April 1990, Dalit commission was constituted in the Province to work for the Dalits effectively. The main role of the commission has been to assist the Provincial in all matters pertaining to the work among Dalits especially in the realization/concretization of the option that the Province has taken to work for the Dalits.  Dalit Coordinators: a Jesuit is appointed in each educational institution as a local Dalit coordinator and his roles are the following:  be in the admission committee to ensure that the Province policies regarding the admission of Dalit students are strictly followed, Promotio Iustitiae, n° 114, 2014/1 27  study the background of the students to arrange for counselors and financial assistance  collaborate with a team of Dalit teachers in accompanying the Dalit students, arrange follow-up, remedial and summer programmes  NEVET scholarship1 to the tune of 450.000 lakhs is given as educational scholarship to the Dalit students at the Province level. Empowerment of Dalits through the educational institutions All the Dalit students especially the Catholic Dalits are given admission in all the Jesuit educational institutions in the Province. The policy now in the schools is to make sure that 50% teachers recruited are Dalits. Educational scholarships, midday meals are given to Dalit students. In academics they are helped through the mentor system and the local Dalit coordinator attends to their needs. Special coaching classes are conducted during the summer holidays in different places under the guidance of the local Dalit coordinator. Dalit staff are given training to face interviews in the colleges. Dalit staff and student empowerment training programmes are arranged in ISI, Bangalore, DACA and IDEAS centres. Out of 62682 students, studying in the nine Tamil medium schools in Madurai Province, 26.69% are Dalits. Out of 636 staff members in the aided posts, 43.78% are Dalits. Jesuit missionaries and parish priests have all along been encouraging and supporting the education of the Dalits in their parishes and other places. They have taken active interest in enrolling Dalit students in educational institutions. Besides admission to the Dalit students, the following programmes are organized for their effective formation:  Future Perfect Project – an ELT movement, promoting communicative competency of the students in English  Co curricular and extracurricular activities to bring out and nurture their latent potentials and talents.  Leadership training and social conscientization done through the LASAC (Leadership and Social Awareness Camp) movement  Remedial and extra coaching for the slow learners  Motivational lectures and seminars to build up their self-esteem and confidence  GSP (Government Service Programme): Potential and prosperous Dalit students are identified and given extra training to become socially enlightened leaders in government administrative posts tomorrow  Special counseling and guidance progammes for the Dalit students  Extended and supervised study and special classes for the Dalit students in the evening  Scholarships and fee concessions to the deserving Dalit students  Special and residential coaching during summer vacation for a month  Dalit students are given preference in the hostel admission and most of them receive fee concession Besides the appointment of the Dalit staff members, constant capacity building is done through regular workshops. These teachers have formed a forum and meet every month for chalk out programmes for the Dalit students and implement them. 1 Nevet stands for the name of a special scholarship. 28 Social Justice and Ecology Secretariat Empowerment of Dalit students through the Social Action Centres Social action centres have created an all round awareness among the Dalits about the need for education. These centres provide formal education to those who are ready for school by providing free residential facilities and supplementary education for those unable to cope with other children by running evening study centres. These centres have become one of the important components of all the social action centres. Through this, the literacy level among the Dalits and other marginalized communities in the Social action areas has increased considerably. Special schools for drop outs are run so that they are sufficiently trained to join the mainstream educational courses. Summer coaching camps is another common phenomenon to enhance the educational level and create interest in education. Usually Science, Mathematics, English, extra-curricular skills, Dalit history, Dalit dignity and self respect are taught through this programme. This aims at enhancing self pride and self discipline in the young mind to develop emancipator interest in their future. Besides these activities, these social action centres have been playing an instrumental role in the economic mobility of the Dalits. Capacity building is one of the sure ways of preparing the Dalits to join the economic activities. Girihini schools, Industrial and Technical skills through technical schools and community colleges are introduced as means to economic and social mobility. The following social action centres in Madurai Province actively promote education among the Dalit students.  PALMERA (People’s Action and Liberation Movement in East Ramnad District) started in 1978 established DASTEC (Dr. Ambedkar Scio-Technical Education centre) in 1991. It is completely managed by lay Dalit leaders. 30 Dalit girl students stay here and study in the nearby school.  DACA (Dr. Ambedkar Cultural Academy) was started in 1996 in Madurai. There are 170 girls students in the Vidivelli hostel which includes 15 college going girls. DACA, till last year, was running evening study centres in 250 places spread over seven districts in Tamil Nadu, educating 9640 Dalit students. These study centres have become social education centres now and run with the help of Self Help Groups and well wishers. Right now there are 70 social education centres catering to the needs of about 2000 Dalit students.  PEAK (People’s Education and Action in Kodaikanal hills), started in 1988, has been running three hostels where 280 students stay and evening study centres in 15 places where 450 children study.  PATHAAI social action centre at Chengalpet started functioning from 2000 onwards. It is running evening study centres in 52 places in five districts. Monthly coaching camps are organized for the 10th and 12th standard students. It runs a hostel for the economically poor Dalit students.  KARISAL (Kamaraj District Rural Institute for Social Action and Leadership) is located at Alangulam in Virudhunagar district and started functioning from 1993 onwards. It runs a day care centre for babies, technical training for girls, training for school drop outs and offers residential facility for 60 school going students.  AHAL (Arunthathiyars Human Rights and Action for Liberation) located at Kilpannathur in Thiruvannamalai district has been in existence since 1999. It provides free residential facilities for 70 Dalit students and conducts evening study centres in 21 places where 1200 students study. Thus educational institutions and social action centres actively promote the education of the Dalits in Madurai Province. This is just one example of South Asian Jesuits involvement in the education of Dalits. A few other remarkable examples can be cited here from other Provinces. Promotio Iustitiae, n° 114, 2014/1 29 Significant Ventures from other Provinces:  St. Xavier’s High School, Manmad in Bombay Province: It was started in 1959. This is the only all Dalit school in Bombay province. Dalits are the priority here. This is a coed Marathi medium school. About 2000 students are studying in the primary and secondary schools. This gives free boarding and lodging facilities to 78 deserving Dalit students. Adoptive parents’ scheme exists here for the SSC (10th std) students. Each teacher is given four or five students for constant accompaniment as a guide and companion.  Raj Rajeshwar HS School in Patna Province: It is located in Barbigha, Sheikhpura dt in Bihar. It was founded in 1943 to cater to the needs of the poor Christian students especially the Dalits of the locality. All children from the Maha Dalit group are admitted here and other Dalit children from nearby areas as far as possible. 50% of the school strength is Dalits. This school has over 1000 students and 40 to 50 percent of the students are girls.  Hazaribag Province: It is running 19 primary schools, 26 non-formal schools, 2 high schools for Dalits, with a total of 4000 Dalit students. It is also running 2 hostels for Dalits who are attending either our Jesuit school or parish school. There are 617 Dalit boys and girls in these hostels. The Province is also running a girihini school for about 20 Dalit girls. The fees of the Dalit students are very highly subsidized by the Province. Many of the Dalit students who study here have become teachers in our own schools or in government schools and have government jobs at the block and district levels. A few challenges have emerged in the implementation of this option for the Dalits. Challenges for Dalit Education: The following challenges exist regarding the education of the Dalits in South Asia:  Acceptance of the option for Dalits: Still some of our non Dalit teachers and a few Jesuits find it extremely difficult to accept this option for Dalits and fail to actively collaborate with all the initiatives taken in this regard. In order to take our staff members along, there is an urgent need to conscientize them regarding our option and our ways of functioning to get their full cooperation and collaboration.  Lack of motivation: Lack of motivation exists both among the Dalit students and their parents. Constant and continuous motivation is needed for the parents and the students in order to empower and enhance them through formal education.  Dalits from the middle class get benefitted from all our initiatives and schemes whereas the really poor and deserving Dalits, oftentimes, are not aware of our option and helps and so concerted efforts need to be made to make available all the educational opportunities to these really deserving people. We need to reach out to these people with our schemes and plans. The downtrodden among the Dalits need our help and attention more than the others.  Most of our schools have high students’ strength and so individual attention is, indeed, a causality. All the Dalits who apply to our institutions are given admission and a lot of fee concession and scholarships are given as per the need and availability of funds. Constant accompaniment and individual attention are not given to them. We need to evolve plans to follow them up completely even after they leave our institutions.  As the educational system is completely controlled by the government in India, we follow the curriculum, given by the government. Oftentimes, this curriculum is 30 Social Justice and Ecology Secretariat irrelevant and callous to the realities and culture of the Dalits. There is a need to evolve a Dalit friendly curriculum, being sensitive to their realities and culture.  Corpus fund needs to be created in all the institutions in order to ensure continued financial assistance for the Dalit students.  Networking with all NGOs and likeminded groups is the need of the hour. Thus, we will be able to collectively lobby and influence the policy makers to come up with Dalits’ friendly plans and policies.  Dalits, once appointed as teachers in our institutions, do hardly anything to help the Dalit students either inside or outside. They are appointed with the hope that they would empathetically accompany the Dalit students. This does not happen in several of our institutions. The Dalit teachers have to be effectively organized and motivated to empathetically accompany the Dalit students.  Five factors influence the formation of the Dalit students and they are parents, teachers, peer group, society and mass media. Ensuring a proactive influence of all these five factors will result in holistic formation of the Dalit students. Dalits have been denied education for centuries. Education being key element to empower the Dalits, various initiatives and ventures are made to realize this dream at the South Asian level. A lot more needs to be done. Being attuned to the voice of God, revealing Himself through historical situations and being sensitive to the harsh realities of the Dalits, we need to rededicate ourselves to the liberation of the oppressed and the marginalized Dalits and work unitedly for their welfare and upliftment. Original English