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Impact of discrimination on society
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Bhikhu leaves for Delhi, the promised land, where caste recriminations are obliterated and where humanity lives in amity and friendliness. It appears that the road to freedom and salvation, for Bhikhu, is larded with hazards which he fails to circumvent and where he comes to know of the futility of all endeavours and he leaves up the task to the future generation. Though defeated, Bhikhu is never vanquished, and his taking the road to Delhi should not be interpreted as unseemly defeatism. It is the genuine angst of an existential hero who spurns everything and seeks penance in self-isolation.
Untouchability has always provoked the intelligent heart of Mulk Raj Anand into action. He finds that legislation as a means of social change does not work in the case of untouchability, since untouchability is deeply rooted in the Indian psyche. Once Anand quoted Gandhiji and said that the ‘‘parliament is a prostitute’.30 Even in ‘Apology for Heroism’ he has said this. A democracy which can not safeguard the economic interests of the outcaste is working under an safeguard the economic interests of the outcaste is working under an illusion. Religion has played its role in exploiting the untouchable. Now there is illusion of ‘‘equality before law’’ and the outcaste has neither the money nor the time to go to a court of law. How can an outcaste are allowed to earn money. That way the ‘have-nots’ would one day sit with the privileged class. The landlord Thakur Singh says :
‘‘ Today they are taking the bread out of our mouths. By breaking the stones with the help of Dhooli Singh, they hope to ingratiate themselves with the Sarkar and earn money so that they can buy the status of the twice-born. Already they are having more money than is good fo...
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... (Letter dated: 12 Dec. 1971).
29. Anand, Mulk Raj, ‘The Road’. Bombay : Kutub-popular, 1961, P.110
30. Dhawan. R.K., ‘The Novels of Mulk Raj Anand’ New Delhi: Prestige Books, 1992, P.205.
31. Ibid., P. 205
32. Ibid., P. 205
33. Ibid., P. 208
34. Ibid., P. 208
35. Anand. Mulk Raj, ‘The Rod’, Bombay : Kutub-Popular, 1961, P.82.
36. Swami Vivekananda: Caste, Culture and Socialism (Published by Swami Ananyananda), Calcutta: Ashutosh Lithographic Co., 1983, PP. 40-41
37. Anand. Mulk Raj, ‘The Big Heart’, New Delhi: Arnold-Heinemann, New Revised Edition, 1980, P.136.
38. Ibid., P. 135
39. Ibid., P. 134
40. Ibid., PP.161-162
41. Anand. Mulk Raj, ‘Author to Critic’, Letters of Mulk Raj Anand to Publication, 1973. P.122 (Letter dated Nov. 1971)
42. Anand, Mulk Raj, ‘The Big Heart’ New Delhi: Arnold-Heinemann, New Revised Edition, 1980. P.19
43. Ibid., P. 65
44. Ibid., P. 67
"Selections from Gandhi : Complete Book Online." WELCOME TO MAHATMA GANDHI ONE SPOT COMPLETE INFORMATION WEBSITE. Web. 01 Oct. 2011. .
Recently, in India the more powerful people have been depriving the poor of their mere wealth. According to the author, " million living below the poverty line is that the public exchequer is being looted, and that the money earmarked for development is going into the pockets of the rich and the powerful."(2 Bunker). This portrays that the donated and tax money that has been put forth for the poor is going into the high authority pockets. This leads to a greater gap between the rich and poor. The ones that deserve more are being deprived and tormented of their rights. Only 17% of the development money is reaching the poor the rest is taken by the corrupt officials. This is also shown when the article states, "Thousands of schools, dispensaries, roads, small dams, community centres and residential quarters have been shown to be complete on paper, but in reality are incomplete, inhospitably unutilized and abandoned."(1 Bunker). It is evident that the government is showing these facilities have been provided to seem diligent on paper. However, the basic necessities which is a citizens right have been taken away from the poor. Many rights including the voting rights of the poor village people are snatched by the officials. The poor do not have the right to true information of where the money for the poor from the government is being spent. It is because false receipts and vouchers
Gandhi, Mohandas Karamchand. Young India, Volume 9. N.p.: Navajivan Publishing House, 1927. Print. Vol. 9 of Young India.
The author experienced a background history with this country. Indeed, he wanted to be a foreign journalist, so when he was offered a job by the NPR in India, he could not resist. As a correspondent, his job was to cover the main political and economic events about modern India, and he did not get to know the other India: the one with gurus, yoga, meditation, and what seemed to lead to a direct path to happiness. However, this time he came to India with a special purpose: to write about Indian’s happiness, and to find answers about the mystery of this country’s attraction of westerners.
For all Annawadians except Asha, corruption ingrained in society prevents the impoverished citizens of a Mumbai slum from being able to become successful in life. Despite working hard, saving money, and only wanting to better the life of their family, the Husains’s story is demonstrative of the fact that an unintentional entanglement in the “great web of corruption” “in which the most wretched tried to punish the slightly less wretched” could easily lead to near ruin (Boo 115). Over the course of her narrative, Boo shows that Annawadians recognize the issues of corruption present in their society, and the fact that they lack the power to change the system. For Annawadians, the courage and aspiration to become more successful in life meant taking a gamble, and Boo shows that their gamble could only be made in a system where the odds were forced against their
Utopias tend to be organized around a universal ideal; an ideal which all members of the community accept, agree with, and are motivated to strive for. In many cases, a set structure of living is implemented so that the members of the community can work together for the benefit of all. In the following essay, I plan to explain the utopian society currently in practice in modern day India. I will discuss the basics of the Hindu Caste system and demonstrate how nicely it fits into the definition of a utopia. In addition, I also plan to explore the parallels between the current caste system in India, and the social and structural ideas proposed by Sir Thomas More in his classic book Utopia.
We are lucky, today, that the majority of the world’s nations are democracies. This has only been the case in very recent times. For the greater part of human history, society has subscribed to the belief that birth is the most important determinant of one’s future. In Elizabethan England, this was especially true. Those born into the nobility enjoyed a lifetime of privilege, while those born outside of their ranks mainly existed to serve them. A century later, the British encountered an even stricter form of this belief when they conquered India. The Hindu caste system, which dictated one’s future based on birth just as British society did, was deemed even by the English to be excessively restrictive. After gaining control of the Subcontinent, the conquerors attempted to supplant the caste system with the semblance of a meritocracy. The new subjects of the Empire, instead of embracing this imposition of a foreign culture’s values, responded with general unrest and discontent, showing that no society, no matter how unfair or prejudiced, tolerates interference well. Shakespeare’s King Lear demonstrates the same concept: that any violation of society’s conception of the natural order brings chaos, and that the only way to restore harmony is to conform to the expectations of that society.
The. Mehta, Ved. Mahatma Gandhi and His Apostles. New York: Viking, 1977. Print.
Kumar, Ravindra. Mahatma Gandhi at the Close of Twentieth Century. New Delhi: Anmol Publications, 2004. Print.
From beginning to end, the novel, “The God of Small Things”, authored by Arundhati Roy, makes you very aware of a class system (caste) that separates people of India in many ways. This separation among each other is surprisingly so indoctrinated in everyone that many who are even disadvantaged by this way of thinking uphold its traditions, perhaps for fear of losing even more than they already have, or simply because they do not know any other way. What’s worse, people seen as the lowest of the low in a caste system are literally called “untouchable”, as described in Roy’s novel, allowing, according to Human Rights Watch:
(4) Gandhi, M.K. “Letter to Mr. ——” 25 January 1920 (The Collected Works of Mahatma Gandhi vol. 19, p. 350)
The Untouchables of the caste system are seen by many as outcasts, unwanted humans who are simply unworthy of being seen on earth. Members of this class are considered impure from birth, because they perform unsanitary jobs, with little pay. For example, citizens who handle items polluted by blood or human waste, a leatherworker who works with animal skins, a weaver who creates cloth, a person who cremates or buries the dead, and a manual scavenger, are all considered Untouchable. A Dalit woman describes her day-to-day job as a “sweeper,” (collecting feces on the street), “I feel very sick. I can’t breathe. I can’t bend and lift the vessel” (Dalit Freedom Network). There is no way to escape these horrific jobs, she explains, “I have been asking the supervisor to give me another job, but he wont shift me from here” (Dalit Freedom Network). The illegal job of a manual scavenger is still present in many parts of India, and is still relied upon by societies in the country. Woman, however, are usually targeted for this grueling job. Safai Karmachari Andolan, a manual scavenger describes, “ I slipped and fell into the gutter. No one would come to pick me up because the basket was so dirty and I was covered with filth.” (). These horrific jobs, which untouchables are forced to participate in, severely damage their emotional and physical health.
The current manifestations of the caste system are now far more generalized across the Indian subcontinent than was the case in former times. Caste as we now recognize has been endangered, shaped and perpetuated by comparatively recent political and social developments. This is evident even i...
In the present play Vijay Tendulkar chooses a term of judicial register as the title of his play to make a powerful comment on a society with a heavy patriarchal bias that makes justice impossible and that converts the august judicial system into an instrument of oppression of women and the vulnerable. Ideally justice can be provided only if the judge and the judicial system are objectively detached. But the same objective detachment can become the face of a very repressive and dehumanized system if the persons involved in the process of justice are themselves devoid of human value and compassion.
This elusive term is the core of Gandhi’s argument against embracing the English life of ‘civilized’ convenience and luxury, and marks a note worthy distinction between Gandhi’s version of Indian society and that of the West. For Gandhi, swaraj means individual discipline, restraint from passion and indulgence and acceptance of responsibility. He does not simply seek to apply swaraj on an individual level; he means for the concept to be accepted by India as a nation. In solidifying this point, he describes modern civilization of the West as corrupt; it is without strength, for no outdoor labor is performed, without order for her Parliament is weak and ineffectual, and without spirit, for bodily welfare is the object of the English civilized life. Therefore, Gandhi declares, England should not be accepted as a model of government or life style, but be replaced by pride in Indian tradition and spirit.