short essay on backward classes

Essay on “Backwardness” for Kids and Students, English Paragraph, Speech for Class 8, 9, 10, 12, College and Competitive Exams.

Backwardness

What is really meant by the word ‘Backward’? Whom do we consider to be backward and why so?

An individual is thought to be backward and is termed so when, he/she is unable to fit into the mould of the times at any given time. Mostly we call those people backward who are illiterate, who do not know as to which way the world of the day is moving, or those who, in any way are unable to keep up with the pace of times. The basic cause of any backwardness is acute lack of education which in turn leads all other deficiencies in social etiquette and achievements.

At any given time prior to these days, it was considered to be a bane to be backward, and a very unhappy position to be in. However, in the Indian scenario today, I understand it is a bonus of sorts to be in the category of backward. This is because, if you are in the class of the backward, you get all sorts of advantages and privileges which even the most highly educated and forward people are unable to acquire. Above all, in India backwardness is a sort of leverage, people get for any advancement in life, whether it be education, profession or even politics. Here in India, the backward classes are getting reservations in the field of education in top schools and colleges and Institutes. They are getting reservations in jobs and job opportunities. They are getting preferential treatment even in promotions at jobs. What more luxury and advantage could backwardness provide and where could this ever be achieved except in India. Whereas being backward is a slur on an individual anywhere in the world, here, in India it is of great advantage.

With this attitude of magnanimity towards backwardness and the people who are backward, this community of the backward, instead of feeling left out are the recipients of all available privileges-aha! What a boon to be an individual who is backward. Can this happen anywhere else in the world – NO, the answer is an obvious NO.

It is important for us to note how and why this backwardness has persisted in -India through the last five decades of our independence. The answer is not far to seek. In the years just after our independence, it was notified by the constitution that the backward classes will enjoy the benefits of reservations for a period of ten years. At that point of time the move was perfectly adequate. Before this period these so-called backward people had no place in society and had been languishing behind the mainstream of the scheme of things. Now, that we had our own Government, it was thought necessary to provide facilities to the backward so that they become capable of entering the mainstream of growth. However, in place of ten years, fifty four years have gone by and the backward still remain backward only their number has increased, and privileges gone up manifold. Now, the next question that arises is, how did this happen to come about?

Here I daresay that, this is not a thing that has just happened unintentionally no, it is being quite intentionally maintained and even given impetus by successive Governments for fifty four years, for, simply their own interests. Just because the educated would not be easy to manage, the Governments hereby thought it fit that, the backward remain so. In reality, the backward people have not gained much in the bargain but in their name the eight Governments have come to position with their unconsidered votes, and have maintained power. Thus, backwardness at least in India is an intentionally maintained norm and it is of advantage to those concerned. Reservation percentage has increased to such a level that it appears that soon enough there may be no place for the educated and forward, all, yes all will be reserved for the backward. There will be no place for the majority of forward educated in the scheme of things. In fifty four years, if governance had been good and up to the mark the very name of backwardness could have been erased from India. However, the fact is that, instead of being erased, more and more communities are entering the bandwagon of the backward. This is simply because it is rewarding to be backward, and belonging to the backward classes.

Related Posts

Absolute-Study

Hindi Essay, English Essay, Punjabi Essay, Biography, General Knowledge, Ielts Essay, Social Issues Essay, Letter Writing in Hindi, English and Punjabi, Moral Stories in Hindi, English and Punjabi.

Save my name, email, and website in this browser for the next time I comment.

Class Movements in India

Read this Comprehensive Essay on Class Movements in India!

Backward Caste/class movements emerged among depressed castes and deprived sections of society in different parts of India with the spread of the national move­ment.

The difference between the religious and the caste movement is that while the former attacked evils of Hinduism, the latter exhorted its followers to seek solutions to their problems within the framework of Hinduism, i.e., without rejecting their religion.

Image Source: icrindia.files.wordpress.com/2011/10/24nov.jpg

ADVERTISEMENTS:

The backward caste/class movements can be described as:

(a) Protests against discrimination of various kinds,

(b) To gain self-respect, honour and status,

(c) Status mobility movements,

(d) Caste unity movements and

(e) Caste welfare movements.

The status mobility movements can be fur­ther sub-classified as adaptive movements, movements oriented to cultural revolts, and counter-cultural movements. The backward castes suffered from relative deprivation in the fields of religion, education, economics and politics. They accepted their lot till certain external influences provided favourable conditions to create an awakening among them.

One such exposition was organising of pro­gramme by Christian Missionaries for the SCs who were then referred to as the ‘depressed classes’. Other condition was the national movement which provided an ideology of egalitarianism and supported social move­ments which revolted against discrimination of any kind.

Third condition was that of reform movements organised by the upper castes which initi­ated programmes of education and welfare for the backward or the depressed classes. These movements were against many orthodox Brahminical practices. Finally, the egalitarian system of law introduced by the British also provided an opportunity to the backward castes to protest against discrimination. The backward caste movements for higher status were based on three ideologies.

First, many castes clairtied a higher varna status, e.g., the Ahirs in North India, the Gopas in West Bengal, the Gaulis in Maharashtra, the Gollas in Andhra Pradesh and Karnataka and the Konars in Tamil Nadu claimed descent from the Yadu (Kshatriya) dynasty.

This also included adopting the life­style of higher castes in their regions, what M.N. Srinivas has described the process of sanskritisation. Imtiaz Ahmad (1971) has said that this process of mobility should be viewed as an initiative process or as protest- oriented movement or as counter-mobilisation. The upper class invariably opposed such attempts. Besides, the desire to claim high status prompted many backward castes to form associations so that by acting as pressure groups, they could collectively impress upon the census officers to describe them as castes with higher ritual status.

This mechanism of mobilising caste collectivities became significant by 1931. Other method was reinterpreting Hindu religion in search of self-determination, e.g., Sri Narayana Dharma Paripalana Movement among the Ezhavas (toddy tap­pers) of Kerala. Ezhavas of Kerala took an overt anti-Brahmin slant and resorted to mass mobilization and protest to acquire their rights. Second variety of protest ideology was the rejection of Brahminical Aryan relig­ion and culture, e.g., Dravida Kazhagam Movement in Tamil Nadu.

Third ideology was abandoning Hinduism and embracing another relig­ion, e.g., Mahars in Maharashtra. Nadars of Tamil Nadu used political process of influence to achieve high status, while Malis of Maharashtra used cultural revolt process.

According to Oommen, what is important to note is that:

(a) Ritually castes were not at the rock bottom,

(b) Economically they were well off by local standards,

(c) Their numerical strength was substantial, and

(d) They had the support of rulers in their regions, like Maharaja of Kolhapur in Maharashtra.

Occupational diversifications, exposure to education, ur­banisation, outstanding and charismatic leadership were other factors which helped them in their mobility movements. Of course, many castes did not succeed in achieving higher status within the Hindu fold which prompted them to embrace Buddhism.

The counter-cultural movements referred to (a) developing a counter­culture against caste Hindus, particularly Brahminical supremacy, but remaining within the Hindu fold. This process was adopted by Dravidian movement of Tamil Nadu, and (b) building a new parallel culture of their own rather than getting themselves absorbed in the ‘mainstream’ culture, or merely protesting against it. The Dalit Panther movement of Ma­harashtra exemplified this trend.

The Dravidian movement in the South developed in two phases: anti-Brahmin (caste) phase and anti-north (re­gion) phase. In the first phase, the Dravidians identified Brahmins as aliens (Aryans) and intruders into Dravidnad.

They also ridiculed the Brahmin-created puranas and vamashram dharma as irrational. They cre­ated a counter-culture which was Dravidian in nature, by denouncing Brahminical practices of idol worship, child marriage and enforced wid­owhood. Gradually, this (Dravidian) movement shifted its goal from anti-Brahminism to North Indian domination with the goal of establishing a sovereign Dravidian State.

While the Dravidian movement was confined to Tamil Nadu, Dalit Panthers movement spread from urban Maharashtra to other states. Its main emphasis was on intellectual awakening and creating consciousness among the oppressed. The movement of Mahars in Maharashtra is also worth mentioning here. First, they used counter-cultural strategy of abandoning Hinduism altogether, but, later on, they adopted new political strategy for their up­lift.

Though the movements of backward castes succeeded in achieving their goals only partially, yet they provided a model to higher castes of forming associations for their mobilisational activities. But the associa­tions of forward castes were mainly reform-oriented, opposing child marriage, encouraging widow remarriage, women’s education, occupa­tional diversification, education, and breaking social barriers between numerous castes.

Government’s policy of protective discrimination for the backward castes prompted them to fight for their interests and welfare by organis­ing themselves politically instead of issuing census appeals, sanskritisation, cultural revolts, or the building of counter-cultures.

This political strategy aimed at getting themselves enlisted as SCs and OBCs, getting the time-period of reservation extended and insisting on faithful implementation of government policies and programmes. After the im­plementation of Mandal Commission’s recommendations in August 1990 and the establishment of the Minority Commissions in various states, large number of castes are trying for recognition as OBCs and getting the reserved quota (15% for SCs and 27% for OBCs) seats filled up fully in all A, B, C, and D categories of government jobs.

Related Articles:

• Socio-Religious reform Movements in Western India
• Socio-Religious Movements in India
• Women’s’ Movements in India: Forms and Main National Organisations
• Tribal Movements in India

Online Courses

GS Foundation

Crash Course

Combo (GS+Optional)

Optional Courses

Degree Program

Test Series

• Offline Centres

Mukherjee Nagar

Old Rajinder Nagar

Books & Magazines

Udaan Static

Current affairs magazine, editorial summary, editorial q&a compilation, ncert wallah, prahaar (mains wallah), marks booster, mains wallah (q&a bank).

UPSC PYQs & Sol.

Prelims PYQs

Optional pyqs.

Comprehensive Notes

Udaan notes.

• NCERT Notes

CA & Editorials

Daily Current Affairs

Subject wise current affairs, editorial analysis.

More Content

Daily Prelims Practice

Daily mains practice.

• UDAAN Notes
• UPSC Syllabus
• UPSC Prelims PYQs
• UPSC Mains PYQs

NCERT NOTES

Elevate your upsc preparation with ncert notes – because every word matters on your journey to success..

• Indian Economy
• Physical Geography
• Indian Society
• Science & Tech
• Art & Culture

Striving for Equality: Backward Class and Dalit Movements in India

Caste Struggles: Battling Discrimination for Equality

Caste-based movements refer to social and political movements that aim to address issues related to caste discrimination and inequality. These movements are particularly prevalent in societies where caste plays a significant role in social stratification and determines an individual’s social status, occupation, and opportunities.

The caste system categorizes people into distinct groups based on birth, with each group having its own set of privileges, restrictions, and social roles. The hierarchical nature of the caste system has led to discrimination and oppression of certain castes , often referred to as “lower castes” or “Dalit Movement.

Dalit Movement: Beyond Exploitation, Striving for Dignity

• Beyond Economics and Politics: The Dalit Movement transcends mere economic or political exploitation, portraying a struggle for human recognition, self-confidence, and self-determination.  
• Dismantling Stigma: It aims to abolish the stigmatization and untouchability associated with Dalit Movement, striving for a dignified identity and societal acceptance.

Dalit Movement: Symbol of Oppression, Evolution through Buddhism

• ‘Dalit’, a term prevalent in several Indian languages, symbolises the oppressed. 
• The Dalit Buddhist Movement of the 1970s: Initially adopted by neo-Buddhist activists and followers of Babasaheb Ambedkar in the 1970s , it embodies the deliberate suppression experienced by this community, contradicting notions of pollution, karma, and justified caste hierarchy.

Enroll now for UPSC Online Course

Classification of Dalit Movement: Sociological Classifications and Transformations

• Sociological Perspectives on Dalit Movements: Sociologists’ attempts to classify Dalit movements have led them to believe that they belong to all types, namely reformative, redemptive, and revolutionary.
• Later it was developed under the leadership of Dr. Ambedkar had characteristics of all types. 
• It has provided alternative ways of living , at some points limited and at some points radical and all-encompassing , ranging from changes in behaviour such as giving up eating beef to religious conversion.
• Expanding Horizons: It has focussed on changes in the entire society, from the radical revolutionary goal of abolishing caste oppression and economic exploitation to the limited goals of providing scope for members of Scheduled Castes to achieve social mobility.

The Multifaceted Nature of Dalit Movements in India: Their Common Quest

• Despite the differences, a common thread of seeking equality, self-dignity, and the eradication of untouchability binds these movements. 
• Examples: The Satnami Movement, Adi Dharma Movement, Mahar Movement, socio-political mobilisation among the Jatavas of Agra, and the Anti-Brahman Movement across different regions.

Contemporary Resonance and Cultural Expression: Empowered Voices and Cultural Revolt

• Dalit Literature: Accompanying this is the rise of Dalit Movement , where Dalit writers seek to articulate their unique experiences and perceptions through their own imageries and expressions, as opposed to conforming to mainstream societal imageries. 
• Cultural Struggle and Structural Exploration: This body of literature, while rooted in the cultural struggle for dignity and identity , also seeks to explore the structural aspects of society , including economic dimensions, voicing a call for social and cultural revolt. 
• Voices of Advocacy: Through these literary and social channels, the Dalit Movement continues to advocate for an equitable and dignified societal stance for Dalits , challenging and questioning established norms and hierarchies.

Backward Class Caste Movements: Advocacy and Political Evolution

• Social and Economic Advocacy Movements: These are the movements which raised the concerns of the socially and economically backward classes and castes.
• Formation of Political Entities: The political entity formation of backward castes/classes traces back to both colonial and post-colonial periods. 
• This fostered unity among similarly positioned caste groups , a phenomenon termed ‘horizontal stretch’.
• It also led to the secularisation of caste for political mobilisation purposes, moving away from its ritualistic essence.

G.B. Pant during a speech that moved the constitution of the Advisory Committee on fundamental rights, minorities, etc.

• We have to take particular care of the Depressed Classes, the Scheduled Castes and the Backward Classes.
• The strength of the chain is measured by the weakest link of it and so until every link is fully revitalized, we will not have a healthy body politic.

Adoption of the Term ‘Backward Classes: Term Adoption and Organizational Surge

• Emergence of the Term ‘Backward Classes’: The term ‘Backward Classes’ gained traction in the late 19th century, notably in the Madras presidency since 1872, Mysore since 1918, and Bombay presidency since 1925.  
• Notable entities include the United Provinces Hindu Backward Classes League, All-India Backward Classes Federation, and All-India Backward Classes League.  
• By 1954, the count of organisations working for the Backward Classes stood at 88.

Enroll now for UPSC Online Classes

Transitions towards Organised Representation: Secular Shift and Empowerment Struggles

• Secularised Political Mobilisation of Backward Classes: The journey from caste-based patronage to the organised representation of Backward Classes symbolises a shift towards secularised political mobilisation. 
• Dynamic Intersections: This trajectory reflects the evolving dynamics of caste and its intersection with political and social identities, especially in the fight for equitable recognition and rights for the Backward Classes.
• Empowerment Struggles: Through these movements, the Backward Classes aimed to carve out a significant political and social space, challenging conventional hierarchies and advocating for their rights and representation in a gradually transforming socio-political landscape.

UPDATED :     

Recommended For You

Latest comments, need help preparing for upsc or state pscs.

Connect with our experts to get free counselling & start preparing

THE MOST LEARNING PLATFORM

Learn From India's Best Faculty

Our Courses

Our initiatives, beginner’s roadmap, our offline centers.

Download Our App

Contact details.

G-Floor,4-B Pusa Road, New Delhi, 110060

• +91 9311030954
• [email protected]

Biginner's Roadmap

Our offline centres, suscribe now form, fill the required details to get early access of quality content..

Join Us Now

(Promise! We Will Not Spam You.)

CURRENT AF.

<div class="new-fform">

Select centre Online Mode Hybrid Mode PWonlyIAS Delhi (ORN) PWonlyIAS Delhi (MN) PWonlyIAS Lucknow PWonlyIAS Patna Other

Select course UPSC Online PSC ONline UPSC + PSC ONLINE UPSC Offline PSC Offline UPSC+PSC Offline UPSC Hybrid PSC Hybrid UPSC+PSC Hybrid Other

</div>

Your Article Library

Problems of “other backward classes” of india – essay.

ADVERTISEMENTS:

Read this essay about the Problems of “Other Backward Classes” (OBC) of India – Essay

On the basis of certain elements of backwardness such as illiteracy and lack of education poverty, exploitation of labour, non-representation in services and untouchability, Scheduled Castes and Scheduled Tribes are listed in the Constitution while the third group i.e. Other Backward Class is unlisted. Instead it is loosely defined. As a result of the absence of clear definition, the problem of Other Backward classes is very complicated and very difficult to deal with.

Image Courtesy : upload.wikimedia.org/wikipedia/commons/f/fb/Bakitar_Gujar,_1984.jpg

While the term ‘backward classes’ has not been defined by the Indian Constitution, the characteristics of backwardness are described here and there and also sometimes the categories are mentioned. Article 15(4) speaks of the socially and educationally backward class.

Article 16 (4) uses the term ‘backward class’ and speaks of inadequate representation in services. Article 46 mentions the weaker sections of the people and includes in that expression the Scheduled Castes and Scheduled Tribes Article 340 empowers the State to investigate the conditions of the backward class and to help them by grants.

Recognising that Indian society is made up hundreds of millions of citizens who are utterly poor, illiterate and live in small, closed tribal and village societies the Constitution has laid stress on the social, economic and political justice along ‘with equality of status.

While Article 14 and 15 (1) and (2) emphasise equality of all citizens before law and prohibit discrimination on grounds of caste, creed, birth etc., Article 15 (4) asserts that these Constitutional provisions do not prevent the State from making special provisions for the advancement of any socially and educationally backward classes of citizens or the Scheduled Castes and Scheduled Tribes. Thus, the Constitution has recognised that it is necessary to take special steps to help the socially and economically backward classes.

The Backward Class Commission was appointed in 1953 with Kaka Kalelkar as the Chairman according to the Article 340 of the Constitution. The Commission was asked to determine the criteria to be adopted to provide concessions to “socially and educationally backward classes” besides The Scheduled Castes and Scheduled Tribes.

The Commission was also asked to prepare a list of such classes. The Commission prepared a list of about 2400 castes. The words specifically used are classes and sections and not castes and yet, as explained in the body of the report the words ‘sections and classes’ mean nothing but castes and no other interpretation is feasible. List prepared for backward classes deemed to have been made in terms of castes and the term ‘backward classes’ has been used to describe and include “backward castes”. But the Constitution does not recognise caste, except the scheduled castes.

It must be recognised that the term ‘class’ is associated with economic category and indicates an ‘open’ status group. By contrast, the backward classes in India form an aggregate of ‘closed’ status groups; they belong to these groups by birth, not because of their individual economic characteristics.

Backward status is ascribed on the basis of birth to certain castes. Hence, for all practical purposes the term backward class is used for backward castes, while the Constitution recognises special provisions for advancement of any socially and economically backward class.

Mandal Commission’s recommendation for reservation of 27 per cent Government jobs for backward classes has also been accepted by the Supreme Court of India and caste has been accepted as the basis for identifying the beneficiaries of reservation. Of course Supreme Court has ordered that the creamy layer has to be excluded from reservation.

Related Articles:

• Short Speech on Backward Classes of India
• Commissions for Backward Classes in India – Essay

Backward Classes

No comments yet.

Leave a reply click here to cancel reply..

You must be logged in to post a comment.