38

Chapter – II

Other Backward Classes Movements in India

This chapter is an historical perspective to analyze the genesis of the other

backward classes’ movement in India. Backward classes constitute an important

segment of India’s population. They are large and mixed category of people with

boundaries that are both unclear and elastic. The significance of BCs lies not only in its

size and extent but also in the uniquely Indian way of defining its boundaries. The

category of backward classes is made up of three principal components. The scheduled

castes, the scheduled tribes, the other backward classes are well defined categories.

The other backward classes are a residual category; their position is highly ambiguous:

and it is very difficult to give an exact statement of their number and socio -economic

status. The “other backward classes” for whom prefrontal treatment is authorized are

not defined in the Constitution. It is said that a backward class is a class or community

which is backward in the opinion of the government. The problem of specifying

backward classes poses a great difficulty. Generally one can say socially and

educationally backward people fall within the category of the backward classes but so

far it has not been possible to list these classes and evolve acceptable criteria for

identifying them1.

India has been identified with thousands of such Backward Castes mostly found

in the middle and lower rungs of caste hierarchy but above the SCs and STs. In every

village there used to be a ‘community feeling’ for a long and every BC/SC is involved in

one or the other ‘productive operation or exclusive service’ to society and everyone
1
Garner, Roberts Ash.(1979) ‘Social movements in India’ manohar publication new Delhi
 39

needs such service to maintain their life. The upper castes believe that they have a right

to demand the laborer as well as product and service from the BCs and SCs as a

natural service or social practice. There are wide variations in these caste groups in

terms of their place of living, region, language, work pattern, social practice and so on. It

is thus difficult to study and understand the all India phenomena of BCs unless we

conduct a long term study and analyze various facts. Unfortunately studies of extensive

nature are not found and also in the absence of basic census data much needed to be

dependent upon various studies of piecemeal nature.2

Definition and concept of other backward classes

The origin of the term backward classes may be traced back to the latter part of

the 19th century. For a long time, the terms depressed classes and backward classes

were used interchangeably. Some time “depressed classes” included only untouchables

and at other places this term included even criminal wondering tribes, aboriginal tribes,

besides untouchables. The other words coined to denote the backward groups were

such as exterior castes and excluded classes. Sir Henry sharp opined that backward

classes included classes pursuing unclean professions, or those belonging to unclean

castes whose touch or even shadow is polluting and also classes who were backward

and educationally poor and despised and also certain classes of Mohammadens. 3

2
Prof. Murali Manohar K. (2011) , Backward Castes Special Plan (BCSP), Mahatma Jyoti Rao Phule Academy of
Backward Castes Development and Empowerment (ABCDE), Warangal, Andhra Pradesh
3
Havanur, L.G.(1975) ‘ Report of the Karnataka First Backward classes commission’ Governement
press.Bangalore, vol-1-5
 40

Other Backward Classes: Composition and Characteristics

The term backward class was first used in the 1870s by the Madras

administration in the framework of an affirmative action policy favoring the under-

educated communities. The colonial sense of undereducated means not from the

historical marginalisation, deprivation, and exclusion from the basic rights such as

education, property and power, but from the view to serve the needs of the colonial

administration in the light of education system which was advocated by Macaulay 4. The

state, to fulfill the objectives of Macaulay, administrative needs and pressure from the

missionaries, appointed the education commission in 1882. The commission

recommended improvement of education among the aborigines, untouchables, low

caste of the society. Initially, in 1883, nearly 39 castes were recognized as backwards,

which was the first attempt in the history of India to provide state-cum-legal support for

the backward communities. 5

Marc Galanter indicates that the term backward classes had a less fixed and

definite reference. It had been there but had a variety of referents. It had shifted rapidly

in meaning and it had come to mean different things in different places. He goes on to

specify ten such denotations of the term backward classes. These include depressed

classes, untouchables, SCs, aboriginals and hill tribes, criminal tribes, all communities

deserving special treatment excepting the untouchables, all communities above the

4
Radakrishnan. P.(1989)’ Backward classes in Tamilnadu:’ 1872-1988.EPW March
5
Ibid. P-515
 41

untouchables but below the most advanced ones, communities other than the highest or

most advanced, and communities meeting non-communal tests of backwardness:6.

Further, Galanter proceeds to provide historical examples in different states at

different points of time in the pre-Independence period to conclude that the term had

never acquired a definite meaning at all-India level. There had been no attempts until

then to define it or employ it on the national level. The term had definite meanings in

local contexts although these differed somewhat. After separating SCs and the STs, he

states, two major species emerged

 as the more inclusive group of all those who need special treatment;

 as a stratum higher than the untouchables but nonetheless depressed.

This double usage continues even today: the former in the usage of BCs in the

wider sense (including SCs and STs) the latter in the usage as equivalent to BCs7.

Analyzing the debates of Constituent Assembly and majority-concurring

judgments in the Indra Sawhney case, two definitive treatises on the issue Galanter

came to the conclusion that the term OBCs, by whomever designated and according to

whatever tests they were chosen, were expected to be a list of castes or communities.

In fact, the most authoritative statement on the issue is that of Dr. B.R. Ambedkar given

on 18 May 1951 at the time of First Constitutional Amendment (which inserted the

Articles 15(4) “what are called backward classes are nothing else, but a collection of

certain castes.” This has remained so in so far as the OBCs under Articles 15(4) and

6
Sujatha V.S. (2002), “The other Backward Classes composition characteristics and empowerment”, The Eastern
Anthrologist Quarterly Journal EFCS, Luknow India
7
Sujatha V.S. (2002), o.p.cet
 42

16(4) are concerned. In operational terms, those listed as SEBCs [15(4)] or BCCs

[16(4)] are specified in their affiliation terms through listing of communities in the OBC

(and also SC, ST) lists but benefits are available to them as individuals, as entitlements

of Fundamental Rights guaranteed by Articles 14, 15 and 168.

Other Backward Classes in the States

The position concerning other Backward Classes varies from State to State. At

one end, Manipur, Nagaland, Sikkim, Tripura, West Bengal, Arunachal Pradesh,

Andaman and Nicobar Islands, Chandigarh, Dadra and Nagar Haveli, Goa, Daman and

Diu, Lakshadweep and Mizoram, have not recognized or maintained any official list of

other backward classes. The central List of OBCs was issued in respect of 24 states

and 6 union Territories so for. Four states- Nagaland, Arunachal Pradesh, Meghalaya

and Mizoram- are not covered by OBCs quota till now. Similarly, the Union Territory of

Lakshadweep is also not covered OBC quota. Orissa and Delhi had at one time

prepared their lists of Other Backward Classes on the basis of caste, but had later on

withdrawn them and adopted economic criteria for determining backwardness. The

Southern States of Tamil Nadu, Karnataka, Kerala and Andhra Pradesh which contain

sizeable numbers of scheduled Castes and other converts to Christianity, as well as

groups on the periphery of Hindu society, have always followed a liberal policy towards

these groups9.

8
Sujatha V.S. (2002), o.p.cet
9
Dr. Ranjan Kumar Biswar, (2008), “SC, ST and other Backward Classes in India” Rajadhani Printer, New Delhi
 43

They have caste-wise lists of other backward classes but qualified with a family

income limit. Besides scholarships or exemption from fees in schools and colleges,

seats are also reserved for these classes in technical institutions. A substantial

percentage of vacancies in all state services are also reserved for them to the extent of

25 percent in Andhra Pradesh, 50 percent in Tamil Nadu, 48 percent in Karnataka, 40

percent in Kerala, 20 percent in Bihar, 10 percent (in class III and IV jobs and services)

and 5 percent in Class I and Class II jobs and services in Gujarat, 42 percent in Jammu

and Kashmir, 5 percent in Punjab, 15 percent in Uttar Pradesh 10 percent in Haryana

and 5 percent in Himachal Pradesh.10 The states of Andhra Pradesh, Karnataka and

Bihar have sub-divisions of the OBCs. However, this sub-division is not of the same

variety. In Bihar, the list is sub-divided into (i) OBCs and (ii) Most Backward Classes

(MBCs). Andhra Pradesh and Karnataka OBC lists are sub-divided into A, B, C, D.

Group A comprise Aboriginal Tribes, Vimukta Jatis. Group B comprises occupational

skill groups such as Toddy tappers, Weavers, Carpenters, Iron smiths, Goldsmiths,

Kamsalis, etc., Group C pertains to SC converts to Christianity and their progeny. Group

D comprises all other classes/communities/groups which are not included in groups, A,

B, and C. For, reservation benefits are apportioned among these categorised sub-

groups in proportion to their respective population among the OBCs11.

In the remaining States, the entire OBC list is one and, therefore, all of them are

treated at par officially although a few among them corner a larger share of benefits

which Articles 15(4) and 16(4) confer on them. The foregoing sub-division in the

10
ibid
11
Mandal, P.P. (1981), “Report of Backward Classes Commission”, Vol-7, (Controller of Publications, New Delhi)
 44

referred three states makes it very clear that categories of communities which should

have logically gone into the lists of SCs and STs have actually been included among the

OBCs. This has been done in an entirely ingenuous manner under entry 24 of Assam

OBC list which has 96 sub-entries the title ‘Tea-Garden Laborers/TG Tribes/Ex-TG

Tribes” many of which are either SCs or STs.12

Non-Brahmin movement in states

The nature of social deprivation can be explained with the illustrations. The field

based case studies of shudra castes in Maharashtra, Ezhavas in Kerala13, Nadars in

Tamil Nadu and Yadavas in North India. All these caste groups have been included in

the OBC list. Therefore, the collective experience of these communities is a potential

source to understand the nature of social deprivation in India.

M.S.A. Rao, classified Backward class Movements into four kinds of variations

which could be distinguished on the basis structural cleavages and manifest conflicts.(1)

the upper Non-Brahman castes (Reddy, Kamma) (2) the second kind of Backward class

Movement hinges around the cleavages within the category of Non-Bahaman castes. It

was between the upper castes and the intermediate and lower castes Hindus. For

instance in North India the conflict was between Thakurs, Rajputs and Bhumihar

Brahmins on the one hand and the intermediate and lower castes such as the Ahir and

Noniyas on the other.(3) there was the opposition between certain Non-Bahaman

12
Sujatha V.S. (2002), o.p.cet
13
Rao M.S.A (1979) Social movements and social Transformation: A study of Two Backward classes movements in
India, Macmillan co, of India Ltd, Delhi. P 7
 45

castes on the one hand and the depressed classes on the other. The fourth type of

movement was a tribal movement. 14

Throughout Indian history attempts have been made to reject Brahmincal

supremacy. According to M.N.Srinivas, the Non-Brahman movement of the present

century differs from earlier movements not only in regard to scale and intensity but also

as to ideology. The speeches of the Non-Brahmin leaders in Madras particularly the 20th

of this century reveal the influence of the liberal and radical thoughts of Western

Europe. The Non-Brahmins leaders asserted that they were as good as the Brahmins

and that they wanted the British rulers to give them preferential treatment for a time in

order that this could become an established fact15.

In the 19th century, Poona and Kolhapur (Maharashtra) provided leadership to

the emergence of backward castes movement in India. One of the first leaders of

Christian missionary education was Jothiba Phule of Poona who came from among the

Shudra caste of gardener. Phule (1827-1890) is known as the father of the non-Brahmin

movement in India. He provoked the people to revolt against Hindu casteist Gods and

humiliating religious practices. He preached for the abolition of false beliefs,

meaningless rituals and baseless customs. He inspired the lower castes to from their

association create a spirit de corps and work for their emancipation from the age old

14
Rao M.S.A (1979) Social movements and social Transformation: A study of Two Backward classes movements
in India, Macmillan co, of India Ltd, Delhi. P 7
15
Srinvas M.N (1962) “Caste in modern India” Asia publishing house Bombay
 46

taboos pertaining to shudras in social status, education and religion16. Jothiba founded

the Satyashodak mandal to bring together all the backward classes on a common

platform. Jyothiba preached the principle of adequate representation for members of all

castes in public services. The non-Brahman movement generated in Bombay expanded

under the rule of Maharaja Chatrapati Shahu Maharaj. He declared in 1902 that he

would keep at least half the posts state for qualified members of the non-Brahman

communities. Kolhapur, therefore, has been a landmark in the backward class

movement towards equality17.

The non-Brahmin movement in Andhra Pradesh as a cultural movement was

active for a couple of years in areas of Krishna and Guntur. The spearhead of this

movement was Tripuraneni Ramaswamy Choudhary, a non-Brahmin Shudra upper

caste Kamma, well-versed in the classical lore of Vedas and Puranas. A good

command of Sanskrit helped him examine the Brahminical culture critically. He wrote

Suta Purana, Shambhu Ka Vadha and other works, including poetry and essays.

Choudhary was a rationalist and be attacked superstitions and false icons found in

Puranas. He also attacked the Brahminic hegemony sustained through hierarchical

caste system and monopoly by conducting marriages without the aid of Brahmin priests

and by simplifying rituals and mantras. He influenced some educated non-Brahmins in

the towns of Vijayawada, Guntur and Tenali. However, he could not develop any

following in villages.18

16
Mathur M.L. (2004), “ Encyclopedia of Backward Castes”, (4 Volumes, Kalpaz Publications Delhi)
17
ibid
18
Raghavendra Rao J.V. , (2002), “Backward class Mobilization; Marxist and Non-Marxist Paradigms”, The
Eastern Anthologist Quarterly Journal , EFCS, Luknow, India.
 47

Although inspired by the Justice Party and Dravida Kazhagam, as said earlier,

the non-Brahmin movement In Andhra remained essentially a cultural movement. It

could not become a mass political movement. Secondly, it could not generate strident

anti-Brahmanism like in Tamilnadu, as the leaders of freedom struggle movement in

Andhra were famous Brahmins like Tanguturi Prakasam, Balusu Samba Moorthy,

Ayyadevara Kaleshware Rao, Duggirala Gopala Krishnaiah etc,.

They were also the epochal leaders with great mass image. These leaders were

also the potent symbols of selflessness, sacrifice and intrepidity. This perhaps led to the

weakening and withering of the non-Brahmin movement. Later, no major backward

caste movement emerged in Andhra. The Communist Party during this period did not

participate in the freedom struggle and focused more on anti-capitalist struggles. It

organized the landless agricultural laborers, small farmers, students, youth and

industrial working class. In the top echelons of leadership of the Communist Party there

used to be ideological struggles regarding the character of the state, mode and relation

of production and the theory of social mobilization and transformation thereof. The party

was influenced by the Yannam thesis of Mao and consequently under the vanguard of

peasant leader in 1946 the Telangana armed struggle was launched. Later, on the

advice of Stalin, the struggle was withdrawn.19

The Non-Brahmin movement In Tamil Nadu for the emerging social

consciousness about the Brahmins was divided into various groups referred to as sub-

castes, viz., the Vadamas, the Vatimans, and the Astadas. Further, they are divided into
19
Ibid,.
 48

regional groups, such as Choladesa Vadama, a Jati originally located in the country of

the ancient Chola Kingdom, a valley of the Cauvery River. However, the non-Brahmins

from Tamil Nadu consider all Brahmins as one and do not make a difference of sub-

castes20. In Tamil Nadu, Brahmins were the main beneficiaries of the British system of

education and the other advantages. The educated Brahmins captured the largest

share of government service in the state. ‘The monopoly situation in government service

created by Brahmins and Montague-Chelmsford reforms alerted and alarmed non-

Brahmins. As a result non-Brahmins elite castes took lead and established first the

south Indian liberal federation and secondly justice party in 1916.An interesting fact is

that the justice party leaders were drawn from the landed classes and were not much

keen on broadening their base by including the landless castes within their ranks. The

communal G.O.of 1927 represented a victory for the Villella castes, particularly the

mudalliars21.

The Non-Brahmin movement in Karnataka was initiated by the Vokkaligas and

Lingayats, the two dominant castes. The interesting development that followed the

emergence of these dominant categories was the starting of caste associations for

effective mobilization. Thus, the Lingayats are quite dominant. It is composed of people

of several other castes who are converted into a religious sect, the Veera Shaiva.

Among the Lingayats there are several sub-castes of priests, merchants, artisans,

servants and untouchables. Thus, within the caste of Lingayats, there is an entire

20
Radakrishnan. P.(1989)’ Backward classes in Tamilnadu:’ 1872-1988.EPW March
21
Mathur M.L. (2004) op.cit
 49

complement of specialists necessary for operating a caste system.22 Conversions to

this religious sect retain the specialty of their caste or origin. Most parts of the present

Karnataka state were parts of the previous Mysore state, between 1851 to 1881

reservations were made for non-Brahmins as the Brahmins had established monopoly

in the services and the professions in 1895.An order was issued by the Mysore

government reserving some posts for the backward classes In the year 1882, the

Mysore Representative assembly was constituted on limited franchise to make the

people capable to voice their grievance and aspirations, but with no legislative powers.23

One of the most influential social movements in modern Kerala is the Narayana

Dhrma Paripalana (SNDP) Movement, which is not only for the reforms or

Sanskritization but also for the structural change in the caste system, Modernization,

rejection of the traditional occupation, accessibility to the education, employment and

spiritual life and alternative religion.24 Narayana Guru in his time built around 60 temples

in Kerala. Beginning with Aruvippuram, in all these temples he also started teaching to

young students the classics in Sanskrit. This did not mean that he was against imparting

the education in the modern subjects. In fact, all the temples started schools with this

aim25.

The Backward classes’ movement in Uttar Pradesh had three major salient

features. First, the movement acquired three dimensional developmental dynamics: it

22
Louis Dumont (1970), “Homo-Hie rarchicus”, ( University of Chicago Press, Chicago) p.189
23
Mathur M.L, (2004) op.cit.
24
Rao M.S.A (1979) op.cit
25
Balakrishnan P.K (1954) Narayana Guru, Kottayam, DC Books
 50

developed horizontally, it rose upwards and it percolated downwards. Second, the

backward mobilization used three channels one, through mobilizing peasant

castes/class; two, through mobilization of lower middle class of government servants;

and three, through mobilization of middle and lower castes. Third, backward movement

and mobilization in UP followed neither the Bihar model (through peasant mobilization)

nor adopted the Madhya Pradesh and Rajasthan model (cooption by congress and

BJP), but charted an independent and autonomous trajectory that differed from both. In

that sense, the OBC movement in UP could be said to have set a model for other states

to emulate26.

The History of backward caste mobilization in Uttar Pradesh could be traced

back to the late 1950s and the 1960s under the leadership of Dr.Rammanohor Lohia,

KanshiRam and Chaudhury Charan Singh. But, the other backward class (OBC)

movement in UP has never had a distinct and autonomous character till the arrival of

Mandal in 1989. The OBC mobilization in UP was a first a part of the socialist

movement under Dr.Ram Manohar Lohia during 1950s, then become a part of the

agrarian movement lead by Chaudhary Charan Singh in 1960s (since 1967) when he

quit congress and formed his own party Bharatiya Kranti Dal (BKD) to be succeeded by

the backward and minority community employees federation (BAMCEF) movement

under the patronage of Kanshiram in 1970s27.

26
Jeffery Roger& Lerch jens (2003) Social and political change in Uttar Pradesh-European perspective, Manohar
Delhi.
27
Duby satya mitra (2011) Dr.Manohar Lohia; a Rebel socialist and a visionary,Mainstream, Vol, XLIX, No13
March 19.
 51

As the backward castes in Bihar as elsewhere in India is a heterogeneous

community ranging from the peasant castes to the service and artisan castes. They

have also been associated differently with the social structure of caste and production

relations. However, common feature of the backward castes is that they are above the

pollution line. Therefore, when we make sense of the backward caste movement, the

artisan and service castes are not as conscious of their exploitation as the peasant

castes among the backward castes. Besides the sanskritisation movements among

Yadavas- Kurmis also attempted for their upward mobility through this process28.

In states like Bihar, Haryana and Uttar Pradesh the well entrenched and

dominant castes are Bhumihars, Rajputs, Thakurs, Jats and Ahirs. They constitute

sizeable proportion of the total population. These caste groups have successfully

operated and not only secured political leadership, but also perpetuated very firmly in

the seat of power. However, in recent times, the rise of Kurmis, Yadavas and other

backward caste have unified and consolidated as a strong force, challenging the

hegemony of hitherto dominant middle castes.

Linkage between OBC and Dalit movements

There are linkage in the ideologies and movements of the OBCs as well as Dalits

both at the levels of ideologues and their explanation by common enemy namely the

Brahmincal social order. In spite of linkages both could not come together to wage an

untied battle against Brahmin hegemony. The prime reasons are:

28
Sanjay Kumar (2014) Understanding Backward Caste Movement in Contemparary Bihar. Epw
 52

 One, their different ritual status which denied the intimate relationship

between the two as the OBCs remained within the pale of Hindu social

order and Dalits were placed outside it;

 Second, the distribution and rights to own land became the bone of

contention between the two.

The OBC are mainly landowners and the Dalit are landless labourers which

generate conflicting interests and ultimately hinders their unity. This has been used by

the so called upper castes to widen the gap between the OBC and Dalit and helped

them to perpetuate their hegemony. The movements launched by ideologues of the

OBC and Dalit were sabotaged by them through this ploy. As the rituals and economic

inequalities between the OBC and Dalit have been existing since time immemorial, the

socio-political realities can bring them together because of compulsion of population

numbers in a democratic setup.29

Notwithstanding the OBC ideologues, ideologies and movements launched by

them similar sects have also tried to protect the interest Dalits (variously designated as

untouchables, Adi-Hindu or Panchamas or Antajas or Scheduled Castes and Scheduled

Tribes). The Dalits have also come to believe in their ideology and participated in their

movements. They have also started separate movements against Brahminism by taking

inspiration from OBC’s ideologues.

29
Varma Jag Mohan Sing 92002), “Ideologies and Ideologies of the Backward Classes in India”, the Eastern
Anthrologist Quartely Journal, EFCS, Luknow, India.p.172
 53

It is noteworthy that OBCs also participated in the movements launched by Dalits

against Brahmanism. Therefore some important Dalit ideologues, their ideologies and

movements need to be mentioned though it does not strictly fall within the ambit of this

chapter. It will give impetus to further investigations in this field. For instance, the Dalit

ideologues, ideologies and movements have been exhaustively narrated by Kumar

(1999). The movements in the south-west have been highlighted by Zelloit (1998) in a

systematic manner.30

In the south India (Madras Presidency) Lyothee Thass led Buddhist conversion

movement at the turn of twentieth century. It was a conversion movement to discover

their lost Buddhist identity. Bhagyreddy Varma in Andhra Pradesh organized the Adi-

Hindu movement based on the ideology that Dalits were the original inhabitants of the

Indian society which were subjugated by the conqueror Aryans.

In Kerala, Ayyankali and Vellikkary Choti argued for treating Dalits as equal

human beings. Similarly in Mysore, Murgesh Pillai along with M.C. Raja wanted their

equal rights in educational institutions and other public places. The Dalit struggle in

Western India was led by Gopal Bann Walankar of Ranta Giri in Bombay Presidency.

He along with Shivram Jamba Kamble, Kisan Fogogi Bansode propagated reforms

within their community and took the help of modern institutions for their all round

development31.

30
Ibid., p.172
31
Ibid., p.172
 54

These social reformers and leaders demanded reservation in armed forces and

also emphasized on the distribution of land. Above all Babasaheb Ambedkar launched a

vehement attack on the Brahmin Hindu system in Maharashtra which laid the foundation

for wider Dalit movement in India. In the east, the Dalit struggle was a low key affair and

only Namshudra movement could achieve some success with the help of a Dalit

ideologue Jogendra Nath Mandal.

In northern India, Swami Achutanand of Farrukhabad and Mangoo Ram of

Punjab have propagated the ideology of Adi-Hindu and Adi-Dharma respectively. They

were of the opinion that Dalits were the real inhabitants of India and their forefathers

were rulers. They believed that their development could take place only outside the

Hindu-Brahminic social order. The Adi-Hindu ideology of South India had close

relationship with the Adi-Hindu ideology of northern India. They wanted to forge an all

India alliance but could not succeed.

It is significant that the aforesaid ideologues, their ideologies and movements

were also inspired by the ideologues and ideologies of the OBC. It is imperative that in

the 21st century the OBC, the Dalit and the minorities should come together to replace

Brahminism by humanism. Of late, Kanshi Ram tried to forge unity between the OBC

and Dalit through the Bahujan Samaj movement and the BSP. There are also other

groups which are trying to bring them together. In any case, the unity between OBC,

Dalits and minorities can be established through a process of mobilization. The

mobilization patterns, vertical, horizontal and differential/ideological are assuming

relevance because the exploited OBC and Dalits are now mobilizing masses under their

leadership. From the womb of this mobilization, a society based on equality, liberty,

distributive justice and fraternity will rise in the near future.

Thus, far from dissolving under the impact of modern economic and political

forces, caste has become more firmly entrenched in the life of nation. In the words of

Norman D.Palmer “although caste seems to be dealing in importance as a social factor

it is increasing to be in importance as a political factor.” The role of caste in politics is

often referred to as casteism may be defined as the tendency to mould the life of nation

on the basis of caste. The caste system as of today seems to have come about as a

multiplicity of ethnic groups accepting the hierarchical order, social isolation and

inbreeding sanctioned by the belief that ritual pollution was the result from inter-caste

marital and sexual relations. Barrington Moore observed the caste and indeed remains

tremendously persistent and tremendously flexible, in its concrete manifestation, a huge

mass of locally coordinated social cells that tolerate novelty by generating another cell.32

This division was given greater sanctity in the ancient times for making a state

self-sufficient. With the passage of time, this caste system became rigidified though it

lost its functional basis and got replaced by astrictive character. Among the Western

countries, religious groupings and religious division played a pre-dominant role and

even several wars took place on the basis of religion. Reference may be made to One

Hundred Years War, War of Roses, and War of Flanders and so on.33

32
Barrington Moore, Jr. (1966), “ Social origins of Dictatorship and Democracy”, (Beacon Press, Boston), p.340
33
M.C. Carter and Others (1953), “The Government of Great Britain and Politics”, (World Press, Calcutta)
 56

Karl Marx, the father of scientific socialism, predicted that a country witnessing

industrialization, urbanization and modernization would tend to provide for a class

consciousness that is economic class of rich and poor, employers and employees,

management and the laborer which eventually paves way for a class war and later

establishment of proletarian hegemony. But, such a thesis is unfounded in Indian

context wherein the caste has been operating on a dialectical process from that of its

traditional posture to its modern orientation.

Simultaneously, the caste, a traditional symbol, is also getting more and more

reinforced with the passage of time. Prof Rajni Kothari, in his Politics in India observes

that caste and politics representing tradition and modernity respectively have tended to

interact with each other. In such a process, the caste is politicized and politics has

become castes, thereby both are gradually losing their individual identities.34 This

assertion is quite appropriate in the light of the changing contours of caste and politics

in contemporary India.

Backward classes movement in Andhra Pradesh

The backward caste and Scheduled Caste mobilization for power and

transformation by the Non-Marxist and Marxist parties in Andhra Pradesh is an area

well elaborated by various authors. The discussion related to non- Marxist parties is

largely limited to important parties, viz., the Congress, Telugu Desam Party

(TDP),Telangana Rastra Samithi (TRS) Only on a few occasions caste mobilization and

struggles seem to have occurred in conjunction with class mobilization and struggles.
34
Rajni Kothari (1972) “Politics in India” (Orient Longman) New Delhi, p.6
 57

However, there was no salient mobilization of the backward castes for status and

power.35

The British rulers introduced English education through Macaulay reforms. They

also implanted modern institutions of government, medicine, judiciary and mass media.

The Brahmins of Andhra then a part of the Madras Presidency took advantage of these

resources and became administrators, doctors, judges and journalists. This enabled

them to graduate to positions of dominance and power in society. Small in numbers

they wielded more influence than the other castes could stomach.

The non-Brahmin opposition started in 1861, but got organized in 1920s. It

became sharper and widespread in 1930s. The Justice Party was formed in 1919 and it

was the precursor of the non-Brahmin movement. In Andhra, it was led by Dr. C.R.

Reddy, T. Ramaswamy Chaudhary, Bobbili Raja and the Raja of Tekkali etc., the party

attracted a few non-Brahmin Shudra upper caste groups like the Reddys, Kammas and

Velamas. A few backward Kapus too joined them. To promote the interests and welfare

of their caste groups, they formed caste associations as well they made representations

to the government through petitions, memoranda and appeals seeking reservations and

concessions, particularly in education and administration.

In 1935-37, the District Board elections ware contested on Caste lines. By this

time the peasant castes (Reddys, Kammas and Velmas) made notable strides in

35
Raghavendra Rao J.V., (2002), “Backward class Mobilization, Marxist and Non-Marxist Paradigms”, The
Eastern Anthologist Quarterly Journal EFCS, Luknow, India
 58

education, agriculture and trade. There was growth of rich and middle peasants among

them (Sun 1996). Money and status was not enough and they wanted power too. Hence

in this election, the contest for power was centered round Brahmin, Reddy and Kamma

groups. Gradually, the place of the aforesaid non-Brahmin groups in the power structure

acquired visibility.

This was accomplished partly by vote mobilization of a few BC and SC castes

that were an appendage in their power game. This decade (1935-45) was also the

crucial period when the freedom struggle by the Congress Party was taking a critical

turn. There was greater mobilization of different social strata and caste groups to further

the sinews of the movement. In Andhra Pradesh the Congress Party was dominated

mostly by Brahmins and Reddys. The Kammas, an equally strong and dominant caste,

felt that these two powerful castes monopolized power and that they were sidelined in

the power structure. Harrison thinks that it was this rivalry between Reddys and

Kammas that had compelled the latter to join the Communist Party and work for its

expansion and growth. Although there is some truth in this observation, it cannot be fully

justified.

Backward Classes in Constitutional Perspective

Indian Constitution has provided us with a way of life that is in consonance with

the ideals of democracy. These ideals can only be established by providing social,

economic and political justice to the people. India is a heterogeneous society having

disparities of economic, social and cultural nature. The framers of our Constitution were
 59

aware of a fact that in a caste-ridden society like ours, certain castes and classes were

socially oppressed, economically condemned to live the life of penury, and educationally

coerced to learn the family trade or occupation and to take the education set out for

each caste and class by society, for centuries.36

Analyzing the debates of Constituent Assembly, Galanter and majority-

concurring judgments in the Indra Sawhney case, (Appendices1) two definitive treatises

on the issue came to the conclusion that the term OBCs, by whomever designated and

according to whatever tests they were chosen, were expected to be a list of castes or

communities.

The Constituent Assembly thought it necessary to include provisions in the

Constitution which would serve as an exception to the general provisions guaranteeing

equality so as to enable the government in helping the "Backward Classes" to catch up

with rest of the society. These provisions were included in Article 15 (4) that reads:

Nothing in this Article or in clause 2 of Article 29 shall prevent the state from making any

special provision for the advancement of any ‘socially and educationally backward

Classes of citizens’ through Article 340, which later, through the Constitution by the First

Amendment Act, 1951, came to be incorporated as Clause (4) under Article 15 of the

constitution that governs provision of reservation in educational institutions. “Wherein

adequate safeguards shall be provided for minorities, backward and tribal areas and

depressed and other backward classes37, “Wherein adequate safeguards shall be

36
Shetty. K.P.K. (1969), Fundamental Rights and Socio-Economic Justice in Indian Constitution”, p.154
37
K.C.Yadav (1994). India’s unequal citizens; a study of backward classes, New Delhi P.13
 60

provided for minorities, backward and tribal areas and depressed and other backward

classes,” thus Jawaharlal Nehru, for the first time used the epithet “other backward

classes” –OBCs. However “surprisingly, all the other terms in the statement –minorities,

backward and tribal areas and depressed classes, were discussed in and defined by the

constituent assembly, but not the OBCs38”

Despite the fact that the matter was raised in the assembly, the committee in

charge of drafting the constitution refused to be more specific on the definition of

backward classes. “Ambedkar also felt no need to spell out more precisely, the meaning

of the epithet “backward” but for different reasons39”, as opined by the author Christiphe

jaffrelot in his “India’s silent resolution” 2003, “Ambedkar seemed to be apprehensive

I’ve that a clear cut definition of OBCs would transform them into an all powerful social

coalition involving the bulk of the society40”.

It is noteworthy that among the twenty most influential people who were drafting

the constitution, there were 11 Brahmins, 2 Amil, 1 Kayastha, 1 Baniya, 1 Rajput, 1

Scheduled caste, Ambedkar , 2 Muslims and 1 Christian and not even one was from

OBC lower castes41”the response of K.M.Munshi, a senior member in the Drafting

committee, in the context of debate in the constituent Assembly for clearly on the

meaning of the word, “backward” was indicative of his reluctance to delineate the limits

of a clear cut category of “backward classes” the manner of his response is suggestive

38
Christophe Jaffrelot (2003) ‘ India’s Silent Revolution : The Rise of the law castes in North Indian politics , Delhi
39
Ibid
40
Ibid
41
Ibid pp 216,217
 61

of his intention to prepare the ground for the congress the strategy of co- option of

schedule castes, there by circumventing the OBC category, which eventually, could

challenge the upper castes domination42.

Caste-wise breakup of the Hindu members (the constituent Assembly)

Totel-2.1

Caste No. of respondents

Brahmins 56

Ksyatriyas 15

Banias 09

Rajputs 11

Marathas 03

Reddys 03

Others 02

Totel 99

Source:K.C.Yadav India’s unequal citizens; a study of backward classes,

Dr.B.R.Ambedkar resignation from Nehru’s cabinet, (10.10.1951) he has made a

reference to constitutional safeguards to backward classes, relevant portion which

speaks “I was very sorry that the constitution did not embody any safeguards for the

backward classes, it was left to be done by the executive Government on the basis of

the recommendations of the commission to be appointed by the president43.

42
Ambedker,B.R. (1979) writtings and speeches Vol. I. Bombay, p 56
43
Lok sabha Secretariat (2003) Constituient Assembly Debeats, official Report, Book No 5
 62

Preamble:-

The preamble of the Constitution of India aimed at securing to all its citizens,

“Justice Social economic and political, Equality of status and opportunity”. The

Constitution makes it abundantly clear, and the relevant provisions are included in

articles 15(4), 16(4), 38, 39, 41, 43, 45, 46, 330, and 334. (Appendices2)

The First Backward Classes Commission

The First Backward Classes Commission at National level was set up by a

Presidential order under Article 340 of the Constitution of India on January 29, 1953,

under the Chairmanship of Kaka Saheb Kalelkar44. This commission submitted its

report on March 30, 1955 and prepared a list of 2,399 castes and communities from the

entire country and 837 of these were considered ‘most backward’ requiring special

attention. Thus the category, backward classes was further bifurcated in two categories

– the backwards and the most backwards. The commission set four criteria for the

identification of OBCs: (1) low social position in the traditional caste hierarchy of Hindu

society, (2) lack of general educational advancement, (3) inadequate or no

representation in government service and, (4) inadequate representation in the field of

trade, commerce and industry. The commission identified 2,399 castes and

communities while representing 32 per cent of Indian population on the basis of colonial

census data and prepared the list of socially and educationally backward Classes.

44
Reported First Backward Class Commission, 1953, Vol-I, Paras, p.19-22.
 63

However, Kaka Kalelkar, the Chairman of the Backward Classes Commission

who signed the report, confessed a feeling of grave dissatisfaction against the caste-

based reservation. In his covering letter to the president, he said: "My eyes were,

however, opened to the dangers of suggesting remedies on caste basis when I

discovered that it is going to have a most unhealthy effect on the Muslim and Christian

sections of the nation".

He further said: "This was a rude shock and it drove me to the conclusion that the

remedies we suggested were worse than the evil we were out to combat. Once we

eschew the principle of caste, it will be possible to help the extremely poor and

deserving from all communities, care of course must be taken to give preference to

those who come from the traditionally neglected classes".45 Interestingly, the Chairman

expressed his distress, as part of the covering letter, in very strong language over the

caste basis adopted by the majority commission and ultimately decided to side the

majority in formulating remedies on the case basis.

Having considered this report of Backward Classes Commission along with the

covering letter of chairman, the central Government apparently did not feel satisfied

about the approach adopted by the Commission in determining as to who should be

treated as backward classes under article 15 (4). The 'Memorandum' issued by the

Government of India on the report of the Commission, inter-alia, pointed out that it could

not be denied that the caste system was the greatest hindrance in the way of our

progress towards an egalitarian society, and recognition of the specified castes as

backward may serve to maintain and even perpetuate the existing distinctions on the

basic of castes. It also added that some of the tests applied by the Commission were

more or less of an individual character and even if they were accepted, they would

encompass a large majority of the country.46

In any case, the report of the Backward Classes Commission was never

discussed in the parliament. Thus the Government of India never acted on the

Commission's report and left it to the State Governments to sanction such reservations.

Recommendations for A. P. Backward Classes

The commission estimated the population, on the basis of 1951 census, only for

51 communities out of 151 which were identified by the commission as other Backward

Classes in Hyderabad State. Whereas in the case of Andhra state, the commission had

not estimated the population for any of the 124 communities which were identified as

Other Backward Classes (OBCs).

The commission identified other Backward Classes of the country into two

categories: (i) Other Backward Classes and (ii) Most Backward Classes (MBCs). In

1953, there were two states, namely Hyderabad and Andhra, which constitute the

present Andhra Pradesh State. In Hyderabad state the most backward communities

such as Chakali, Mangali, Poosala and Kummari communities were included in the

‘Other Backward Classes’. In the case of Andhra state, the commission did not follow

46
Chotalal Vs State of UP, AIR, p.135
 65

the same categorisation but included the said communities in the ‘Most Backward

Classes’. This is one of the major drawbacks in the commission’s report47.

Second Backward Classes Commission

The second All India Backward Classes Commission, Bindhyeshwari Prasad

mandal popularly known as Mandal Commission48 was appointed by the Government of

India in 1978 under Article 340 of the Constitution to investigate the conditions of

socially and educationally backward classes to determine the criteria for defining the

socially and educationally backward classes.

This commission submitted its report in 1980, and identified 3,943 castes

covering 52 per cent of total population as OBCs in educational institutions and

Government services (besides 22% fixed for scheduled Castes and Scheduled Tribes),

it has recommended only 27 per cent reservation. Meanwhile, the report of Mandal

Commission has been lying in the cold storage since its submission. Similarly, the

report of the Ambasankar Commission (1983) has been set at naught by the Tamil

Nadu Government so as to appease some caste allies.49

47
Krishna Reddy G. (1993), “Backward Classes and Political power Structure in Andhra Pradesh”, Unpublished
Ph.D. thesis submitted to Osmania Unversity
48
The Government of Bihar has declared 25th August to be a day of state honor to commemorate the birth
anniversary of social justice since 1992.on 1 June 2001,the state government also issued a postal stamp in his
memory
49
Parmanand Sing (1987), “Reservation Crises in India, Need for anatical Consensus”, Kaonpur Law Journal -14,
p.46
 66

Recommendations for A. P. Backward Classes

In Andhra Pradesh, the total Other Backward Classes communities are 292 as

identified by the commission. Among these, 160 communities belonged to Depressed

Backward Classes and the remaining 132 castes belonged to Other Backward Classes.

The commission has classified the other Backward Classes into two categories on the

basis of their backwardness (i) Other Backward Classes (Intermediate Backward

Classes), (ii) Depressed Backward Classes. Thus, the commission prepared a common

list for all other Backward Classes in the country. As a result, every state has its own

list and each state have both categories of Other Backward Classes.

L.R.Naik, one of the members of the Mandal Commission, classified Other

Backward Classes into two groups, namely (i) Intermediate Backward Classes, (ii)

Depressed Backward Classes. According to him, Intermediate Backward Classes

mean those who have co-existed since times immemorial with upper castes and had,

therefore, some scope to imbibe better association than Depressed Classes. Naik

estimated the Intermediate Backward Classes population as 26.44 per cent in Indian

population.50

Further according to him, Depressed Backward Classes mean, those who

intermingle with the Indian society was either denied, prohibited and even segregated

obviously on account of stigma of their traditional occupations, stigma of criminality, and

stigma of nomadism which resulted in their abysmally low social status. He estimated

50
M.V.N. Reddy (1990) “an appraisal A Reservation Policy” Unpublished PhD thesis Department of Political
Science, Osmania University, Hyderabad
 67

the population of Depressed Backward Classes is 25.66 per cent in the Indian

population.

National Commission for Backward Classes

In pursuance of the direction of the Supreme Court, the Government of India

enacted the National Commission for Backward Classes Act 1993 (Act No.27 of 1993)

and set up a National Commission for Backward Classes at the Centre. Section 9(1) of

the Act provides that it shall ‘examine the request for inclusion of any class of citizens

as a backward class in the lists and hear complains of over-inclusion or under-inclusion

of any backward class in such lists and tender such advice to the Central Government

as it deems appropriate. Under section 9(2) of the Act, the advice of the Commission

shall ordinarily be binding upon the Central Government.51 Incidentally, the Commission

formulated following criteria for identifying socially, educationally and economically:

Castes and communities generally considered as socially backward. Of late, on

the basis of reports and recommendations of the Commissions/ Committees, various

State Governments have adopted different parameters for identification of OBCs and

thereby to consider offering reservations and other benefits to these backward

communities.

51
Chandra Sekahar. V (2006), “Other Backward Classes in India- Recognition & Reservation”, Raj Publication,
New Delhi
 68

Reservations in Andhra Pradesh

Andhra Pradesh had introduced the reservations for backward classes as early

as in 1961.The earlier Lists of BCs, comprising 142 and 112 communities prepared by

the AP Government, were struck down by the AP High court and the Supreme court

respectively in Sukhdev Vs. Government of AP and State of AP Vs. P sagar, being

based solely on caste criteria and on the ground that no inquiry or investigation had

been made by the Government in preparing the List of BC communities.

K N Anatharaman commission

The Government of Andhra Pradesh appointed the first Backward Classes

Commission in April 12th 1968 under the Chairmanship of Manohar Prasad. Due to the

demise of Manohar Prasad, Anantharaman was appointed as the Chairman of the

Commission. The commission submitted its report on 20th June, 1970.52 The

commission observed regarding caste: “we have ample evidence to show that the idea

of caste system is so deep rooted in Hindu society that it is impossible to ignore the

existence of castes and caste or community cannot be left out of account and has to be

accepted as one of the factors for classification of backward classes. The commission

found that the educational backwardness of the people was result of many factors,

hence they deserve several benefits. Further, the commission made the following

categorical observations in this regard.

52
Anantharaman Commission (1970), “Andhra Pradesh Backward Commission”, Government of Andhra Pradesh,
pp.1-2
 69

The commission to prepare a fresh list of socially and educationally backward

classes in the state and apportion the quotas to them the commission indicated that

only such persons belonging to community who have traditionally followed unclean,

undignified or inferior occupation can be grouped under the classification of BCs.

Regarding educational backwardness, the commission applied the principle that

communities, whose student population is well below the state average, have to be

considered educationally backward. The commission submitted its report on 20th June,

1970. On the recommendations of the commission,93 BC communities were listed as

socially and educationally back ward classes and divided into four Groups, namely,

Group A B C & D, vide GO Ms No.1793,Education Department, Dated 23-09-1970.

Subsequently, the BC reservations were extended to public employment. The

commission with a view to give equal opportunities for all backward classes of people,

recommended for reservation 30% of seats in all educational institutions, distributed in

four groups.

N.K.Muralidar Rao commission

In 1982, the second backward class’s commission53 was appointed with a retired

IAS officer NK Muralidara Rao, on 22nd January 1982; the Commission submitted its

report on 25th September, 1982. The Commission recommended increasing the

quantum of BC reservations from 25 percent to 44 percent and adding more

communities to the BC list, raising the total 102 communities. The list of Backward

Classes is divided into 5 group’s viz., A, B, C, D and E in the place of the four existing

53
Muralidhar Rao N.K. Commission (1982), “Report of the Backward Classes Commission” Government of Andhra
Pradesh
 70

groups. The Commission determined the population of BCs 52 percent, taking caste

only as the basis for ascertaining and identifying them. Accepting these

recommendations in July 1986, the Government, headed by NT Rama Rao raised the

quantum of reservations for BCs from 25 percent to 44 percent and added more

communities to the list. This led to widespread protests and violent agitation by upper

caste student all over AP. The hike in quota was challenged in the AP High court. A full

bench of the AP High court, pronouncing its judgment on 5th September 1986,struck

down the increase, holding that the hike in reservations is volatile of Articles 15 and 16

of the constitution. The recommendations of the Muralider rao commission were termed

arbitrary and vitiated by several factors.

Thereafter, number of commissions has attempted to tackle this complex problem

(whether or not caste label should be sufficient to identify social and educational

backwardness?). However, both Mandal Commission and Havanur Commission of

Karnataka and Bakshi Commission of Gujarat have finally accepted caste as the

identifying criterion for determining social and educational backwardness (though it will

be presently pointed out that Mandal Commission had serious reservation about caste

criterion). Most of these commissions and the Government orders based on their

recommendations used communal units to discriminate the backward class. In contrast,

the Rané Commission of Gujarat has chalked out a different path, rejecting caste as the

basis for ascertaining social and educational backwardness.54

54
Vasanth Kumar Vs State of Karnataka, AIR, 1985, Supreme Court, 1995
 71

The material one can observe that the term, "Backward Classes", should be

interpreted in its real sense keeping the real spirit of the framers of our Constitution into

consideration. It should not be narrowly interpreted to mean or confine to "Backward

Caste". The group of citizens or a section of the society or peoples, who are

educationally and socially backward, can only, be classified into Backward Class.

Poverty and backwardness have no caste or religion and economic equality should be

provided for achieving the goals of democracy.

Historically, this concept of backward classes owes its origin to the thesis of Ram

Manohar Lohia for upliftment of the castes next downtrodden to Harijans and Adivasis,

who are economically worse than the higher strata of society, through land reforms and

asset building to improve income of peasants and occupational status of artisans

through loans and subsidies to modernize the jobs. He did not have the remotest idea

this would degenerate into short cut and populist vote-catching devise of reservations in

Government jobs.

Finally, the influence of caste permeates every area and level of political and

administrative life of the nation. It begins with the electoral politics, all parties including

secular, democratic, regional parties was selecting their candidates for elections with an

eye on the caste composition of the constituencies concerned. Every party tries to

select candidates from the numerically dominant caste in the electoral area.
 72

In electoral campaigns too, party leaders make an open appeal to caste

sentiments. It is not uncommon that the voters of a particular caste get mobilized in

favor of their respective castes. Of course, it is only when more candidates than one of

the same contest from the same constituency that the people vote according to their

political inclinations and caste consideration assume secondary position. Thus, a case

study of Munnuru Kapus in Telangana of the state of Andhra Pradesh has been

undertaken to vindicate the points raised in the preceding paragraphs.

Caste Associations: Role and Significance

Caste Association is a very complex phenomenon. It has divided the Hindu

society into groups and the grouping is principally based on kinship relation.55 A peculiar

feature of the Hindu society during this century has been a marked tendency for every

caste to form its own caste association comprising members of the caste speaking the

same language. The earliest of such organizations was started by a caste in Bihar in

1891.

According to Pauline Kolenda, caste association is "a voluntary organization

composed of members from the single caste” Further, he observes caste associations

linking members of a caste within a region first emerged in the nineteenth century and

became possible because of accessible education, communication and transportation.56

55
Ijlal S.M. and Anis Zaid (1988), “Politics Power and Leadership in Rural India”, Commonwealth Publishers,
New Delhi, p.19
56
Pauline Kolenda (1984), “Caste Contemporary India” , Rawat Publication, Jaipur, p.21
 73

According to Lilah Duskhin, a caste association is one the performance of which

is to advance the interests of, strengthen solidarity among and perform services for, the

members of a birth - ascribed community, whether a single Jati or a group of kindred

Jatis. Membership to the association is limited to members of this community.57

M.N. Srinivas observes "the policy which the British adapted to, give a certain

amount of power to local self governing bodies, and preference and concessions to

backward castes provided new opportunities to castes. In order to be able to take

advantage of these opportunities, caste groups as traditionally understood, entered into

alliance with each other to form bigger entities".58

Objectives of Caste Associations59

 To encourage education among the children by starting schools and hostels

 To rise funds to help the poor students of the caste and offer scholarships.

 To regulate customs, introduce reforms, such as, elimination of child marriages,

reduction of marriage expenses;

 To encourage widow marriages and to elevate their position to get a better

recognition in the society or caste hierarchy by using caste as an effective

instrument.

 To solve inter-caste disputes, promote understanding among sub-caste and their

marriages.

57
Lelah Dushkin (1980), Caste Association in Bangalor Economic Political Weekly, September 2013.
58
Srinivas M.N. op.cit., p.15
59
Vaikuntham Y. (1993), “Caste Association and Social Dynamics in Andhra 1901-1925”,
 74

 To organize the support of caste members by educated people for their domination

in the society

 To safeguard the interests and status of caste association members by caste

solidarity.

Functions of caste associations60

A. to further the general interests of the caste and particularly to guard its social

status in the hierarchy from actual or potential attacks from other castes;

B. to start funds to provide studentships for the needy and deserving students of the

caste, usually at the secondary and college stage of education, and sometimes

even to help them to proceed to foreign countries for higher education;

C. Sometimes to try to regulate certain customs of the caste by resolutions passed

at the annual general body meetings of the caste.

Only the artisan caste which had strong organizations had some standing provisions

for helping the indigent among its members.

Caste Associations - Awareness

Free India created the right atmosphere for this mobilization. Sudra and ati-sudra

castes related against their oppressive conditions by forming an association based on

caste identity first in Telangana in 1930 and coastal Andhra in 1940.

60
Ghurye G.H. (1993) “Caste and Race in India”, Popular Praksham, Bombay, p.13
 75

The British rule and the modernization it entailed aggravated that status

differences between the various castes, particularly the Brahmins, Kshatriyas on the

one hand, and the landed gentry castes on the other. Secondly the British rule, the

egalitarian system of justice and the liberal education injected into the system, new

ideas of equality, equality of opportunity etc., In the beginning the ideas of equality of

opportunity, or Maritain principle of justice came in handy for the literate castes, which

almost monopolized the government jobs and professional opportunities in the name of

full and free competition. The distribution aspects of justice started appealing to the non-

literate caste leaders. Social disabilities suffered in varying degrees by different castes

came under severe criticism. Thus the western ideals of social equality, equality of

opportunity and treatment and distribution of justice in terms of not merely economic but

other social values provided a powerful impetus to many caste groups to get organized

and demand a fairer dispensation.

The British rule saw the establishment of country wide communication networks

like postal system and telegraphs, railways and circulation of newspapers. These

facilities punctuated the isolated caste structure and enabled caste or similar caste

groups to come together and form caste associations. This to a great extent erased or

deleted the structure distinctions and caste assumed a new role, militant reform or

rejection movements were facilitated by the modern communication.

In due course of time more militant, aggressive reform movements appeared,

seeking to reject the orthodox culture and caste dominance, as in the case of

downtrodden movement of Joti Rao Phule of Maharashtra and self-respect movement

of E.V.Ramaswamy Naiker in Madras. Narayana guru Dharma paripalana Yogam

movement of the izhavas in Kerala was less militant. It gave rise to gentle social reform

movements aimed at elimininating caste disabilities, education of women upIiftment of

the depressed classes etc., These were generally led by some of the enlightened

members of the forward castes themselves, at least in the beginning.61

Caste is an important social institution of Hindu society. Each caste distinguished

itself from other caste in the manner as behavior, traditions, dresses and food ranked

the hierarchy on the basis of the birth. In the caste system many evils prevailed in the

Hindu society. Prohibiting inter-caste dinning, inter-caste marriages, child marriage,

educational backwardness etc., are common phenomenon of the society. However the

Hindu society went on many changes after introduction of modern system of education.

While the backward Telangana region witnessed class based mobilization of the rural

poor, the developed coastal region witnessed an emotional mobilization on the socio-

cultural identity of caste.62 In the beginning the caste system was an arrangement for

the peaceful co-existence of various classes, tribes or social units. It was conceived

under an urge for social solidarity and mutual responsibility. Caste had no specific

restrictions regards occupation.

61
K. Srinivas,(2002), “Caste and Social articulation in A.P.”, Over sis development institute, London, p.3
62
Y. Chinnarao, (2002), “Dalit struggle for identity Andhra and Hyderabad; 1900-1950”, Kanishka Publication,
New Delhi, p.37
 77

The history of the growth of caste system shows that its original functions and

occupational basis was later on over burdened with considerations of purity based on

ritual concepts led to its ramifications which introduced inflexibility and rigidity. This

artificial growth inevitably tended to create a feeling of superiority and inferiority, and to

foster narrow caste loyalties. The introduction of railways the establishment of hotels

and eateries has further contributed to the relaxation of caste prejudices. Society, no

doubt is imperceptibly changing with time. The ideals of the various castes are no

longer being maintained. Even as a biological principle, caste has ceased to be useful.63

One of the evil effects of the caste system has been that general education was

denied to a large section of the people. Knowledge of the hereditary occupation or craft

was all the education which a child got through its parents. The system of education

introduced by the British suited the upper castes excellently and has helped them to

secure a dominant share in administrative and industrial spheres. The occupation like

agriculture labour, weaving, sheep and cattle rearing, hair-cutting, washing of clothes,

carpentry, black-smith, brass-smith, basket-making, domestic and menial service,

butchery, fishing, leather tanning, toddy-tapping etc., were treated in the past as inferior

and social stigma was attached to these occupations. The classes/high castes of

citizens who followed these occupations were treated low in society.64

Caste associations enable members of castes to pursue social mobility, political

power and economic advantage. Particularly the spread of new ideas and systems of

63
A. Satyanarayana (2000), “Dalit and Upper Caste”, Kanishka Publication, New Delhi, pp.2-12
64
Y. Vaikuntham (2002), “Caste Association and Social Dynamics in Andhra; 1901-1925”, Project Sponsored by
DRS in History, Osma nia University, p.1- 10.
 78

interaction are improved means of communication, western education, and the

subjective and objective effects of new economic opportunities also cited with the

growth of a market economy. The aims of the caste association began to suit from

sacred to secular goals.65

Two important factors have contributed for the organization of caste associations

in Andhra, Telugu speaking areas of Madras presidency. The various castes of Andhra

which formed caste associations were Viswa Brahmins in 1903, Arya vaisyas in 1907,

Goudas in 1907, Kammas in 1910, Reddys and Kapus in 1916, Yadavas in 1919.

Besides these, other castes have also organized their own associations with aims for

the betterment of their caste in the social hierarchy as well as modernizing their caste

professionals.

Exploitation in terms of production, extraction and accumulation of surplus in Pre-

British India was structured through the caste system. With at least three major groups

identified in most villages- toiling peasants, artisans and occupational castes performing

particular caste duties within a jajmani system i.e.

Munnurukapu community people’s level of consciousness was at its lowest ebb

on account of the regimentation of the monarchy-cum-feudal order in 1922, an

association was started at Aliyabad, similarly in secunderabad the Munnurukapu

sangam established. Bojjam Narasimhulu was founding father of Munnuru Kapus

65
K. Yesurathnam, “Dalit Movement in Andhra Pradesh: a Study of a Political Consciousness of Identity”,
Unpublished, Ph.D, Submitted to Osmania University, Hyderabad.
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movement in particular and backward castes movement in general in the state of

Hyderabad. Leaders like Bojjam Narasimhulu, Tunga Sambaiah, Erram Satyanarayana

responded to the then contemporary conditions and movements.66

The first Munnurukapu conference held on 31st May- 1st June 1935 at

Hyderabad, in that conference concerned itself with social, educational backwardness,

economic deprivation and social evils like dowry system, child marriages, and

indiscriminate pomp in spending money, drinking, enforced widowhood besides

addressing itself to the spread of literary and improvement of economic position.

Association emphasized on the need of the establishment of co-operative banks to

provide loans to poor agriculturists of the community. Leaders were trussed on the

discouragement of evils in the society, educational development of girls and

reservations for educated girls in government employment.

Due to the efforts of Munnurukapu association in social reform, education

facilities, training campus, spreading ideas through campaign, media and continuous

motivation, a large section of them entire politics business, real-estate, finance,

bureaucracy, academics etc., in the post independent period. In politics, Munnurukapus

occupied top positions among the backward castes in Telangana region.67

66
Bojjam Narsimhulu, opcit.
67
Ibid
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Conclusion

The second chapter deals with historical perspective of other backward classes

movement in India. A changing caste politics and participation from Independence to

present day and awareness of Backward Community in the political era of Andhra

Pradesh has also been described and Backward Classes in Constitutional Perspective

The genesis of the Constitutional identity of OBCs can be traced back to the rise of

caste associations and social movements in 19th century protests against the then

existing oppressive, suppressive, iniquitous social order of chaturvarna system.

The chapter also analyses Non–Brahmin movement and particularly Jyothi Rao

Phule’s contribution to such movements in Maharashtra. The movement in Andhra

Pradesh is studied and the findings indicate that the backward class community being

heterogeneous in character has striking inequalities and thereby preventing the

community to act as a politically cohesive group. It also brings out a fact that the social,

educational and economic distance among the elite of these castes also encourages

factionalism and infighting. At this point, the ruling elite tend to play politics of

accommodation. The study pinpoints that there was a tremendous upsurge of political

consciousness above the Munnurukapu community to forge the available, community

force to share political power structure. It is found that the backward classes’

movement, however modest it may appear, it has succeeded in socializing the masses.

Indian Constitution has provided us with a way of life that is in consonance with

the ideals of democracy. These ideals can only be established by providing social,
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economic and political justice to the people. India is a heterogeneous society having

disparities of economic, social and cultural nature. The framers of our Constitution were

aware of a fact that in a caste-ridden society like ours, certain castes and classes were

socially oppressed, economically condemned to live the life penury, and educationally

coerced to learn the family trade or occupation and to take the education set out for

each caste and class by society, for centuries.

The Constituent Assembly thought it necessary to include provisions in the

Constitution which would serve as an exception to the general provisions guaranteeing

equality so as to enable the government in helping the "Backward Classes" to catch up

with rest of the society. These provisions were included in Article 15 (4) that reads

Nothing in this Article or in clause 2 of Article 29 shall prevent the state from making any

special provision for the advancement of any ‘socially and educationally backward

Classes of citizens’ through Article 340, which later, through the Constitution by the First

Amendment Act, 1951, came to be incorporated as Clause (4) under Article 15 of the

Constitution that governs provision of reservation in educational institutions thus India

created the right atmosphere for this mobilization.