How Indian society uses slur and stigma to perpetuate indignity and exclusion: Dalits Slurs like 'Bhangi' and 'Chamar' demean individuals and entrench systemic discrimination, perpetuating segregation and ghettoizing Dalit identities
17, Oct 2024 | Aman Khan
Casteist slurs, frequently bandied about in everyday language, have a profound impact on social dynamics, leading to boycotts, segregation, and systemic inequality. Terms that demean Dalits foster an environment of discrimination, often resulting in communities ostracizing those labelled with derogatory slurs. This segregation not only restricts access to resources and opportunities but also perpetuates a cycle of ghettoization, isolating marginalized groups. As these slurs normalize oppressive attitudes, they reinforce social hierarchies, making it difficult for Dalits to achieve dignity and equality.
Introduction
Despite efforts to redefine these identities, with, for example Mahatma Gandhi’s introduction of the term “Harijan,” meaning “children of God,” the stigma persists. The term has often been underlined through a normalization, further entrenching discrimination. Other abusive terms targeting Dalits, such as “Bhangi,” “Chamar” and “Quota Khane Wale” not only demean individuals but also perpetuate a cycle of segregation and inequality. These derogatory terms reinforce societal hierarchies, leading to systemic discrimination and social ostracism. The societal sanction behind the use of such language fosters an environment where Dalits are targeted, marginalised, often resulting in boycotts from local communities, leading to both social and economic exclusion.
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The repercussions extend beyond an individual humiliation or insult; they contribute to ghettoization and reinforce the stigma surrounding Dalit identities. Understanding the profound impact of these slurs is essential in dismantling the structures of inequality that continue to affect millions.
Common derogatory phrases, such as “Kya Bhangi Ki Tarah Kapde Pahna Hai?” (Do you wear clothes like a Bhangi?), “Bhangi Ki Tarah Lag Rahe Ho” (Commenting on someone’s unusual attire.) highlight the ongoing prejudice and stereotype against the Dalits. These stereotypes portray Bhangis as inherently “dirty,” and “Impure” fit only for menial labour, and lacking in intellect, reinforcing systemic oppression through the derogatory vocab. The linguistic and cultural marginalization faced through these slurs exemplifies the broader challenges confronting Dalits in their struggle for dignity and equality in a caste-driven society.
Abuse against Dalits:
Stereotypes and slurs against Harijans (Dalits) and Bhangis (a term often used for certain groups within the Dalit community) reflect deep-seated prejudices and can vary regionally. Here are some common stereotypes and derogatory phrases associated with these groups:
Phrases reflecting this stigma include:
- “Kya Bhangi Ki Tarah Kapde Pahan Rakhe hai?” (Referring to someone wearing awkward clothing.)
- “Bhangi Ki Tarah Lag Rahe Ho” (Commenting on someone’s unusual attire.)
- “Ye kaam sirf mehtar ka hai” (Implying that a task is fit only for a sweeper.)
- “Mujhe Bhangi Jaisa Nahi Dikhna” (Expressing a desire not to appear like a Bhangi.)
Stereotypes:
- Impurity: The belief that Harijans and Bhangis are inherently “dirty” or “impure,” leading to social ostracism.
- Menial Work: The stereotype that they are only fit for low-status jobs, such as sweeping, cleaning, or manual labour.
- Criminality: The unfounded assumption that members of these communities are more likely to engage in criminal behaviour.
- Ignorance: The belief that they are uneducated or incapable of intellectual achievement due to systemic barriers.
- Cultural Inferiority: The idea that their traditions and lifestyles are inferior to those of higher castes.
Normalisation of casteist slurs and the severe damage to Dalit’s identity:
This normalization of derogatory language perpetuates systemic oppression, marginalising Dalits both linguistically and culturally. Historically, the term “Bhangi,” associated with one of the lowest sub-castes of Valmiki, translates to “broken identity” and reflects the derogatory nature of its usage. This label is commonly applied to individuals traditionally tasked with scavenging and cleaning work. Throughout history, certain castes in India have been relegated to occupations deemed “impure,” including sweeping and handling dead bodies. As a result, communities labelled as Bhangi, along with others like Mehtar and Chamar, Dedh etc., occupy the lower echelons of the social hierarchy and are officially recognized as Scheduled Castes in India.
Similarly, the term “Chamar,” once associated with skilled leather workers, has been weaponized into a derogatory label, inflicting significant damage on Dalit identity. Phrases like “Kya Chamar Jaisa Kapde Pahna Hai?” (Do you wear clothes like a Chamar?) and “Ye Chamaaro Ka Ghar Hai” (This house belongs to Chamars) reinforce harmful stereotypes that equate caste with inferiority. This transformation from a caste identifier to an insult illustrates the social stigma attached to the Chamar community, perpetuating a narrative of humiliation and exclusion. Additionally, the slur “Chori-chamari Na Karna” (Don’t steal like the chamars) shows the negative associations, linking criminality to an entire community.
The Supreme Court’s observations in Swaran Singh & Ors. vs. State thr’ Standing Counsel & Anr. (2008) 12 SCR 132 underscore the term “Chamar” offensive nature, emphasizing that its use is not merely about caste but a deliberate act of derogation.
Notably, Justice Markandey Katju in Swaran Singh (Supra) observed that;
“21. Today the word ‘Chamar’ is often used by people belonging to the so-called upper castes or even by OBCs as a word of insult, abuse and derision. Calling a person Chamar’ today is nowadays an abusive language and is highly offensive. In fact, the word Chamar’ when used today is not normally used to denote a caste but to intentionally insult and humiliate someone.
“23. Hence, in our opinion, the so-called upper castes and OBCs should not use the word Chamar’ when addressing a member of the Scheduled Caste, even if that person in fact belongs to the Chamar’ caste, because use of such a word will hurt his feelings.”
Similarly, the Meghwal community, a specified Scheduled Caste in Rajasthan, Haryana and Gujrat known for their expertise in weaving, embroidery, and traditional crafts, faces systemic oppression through the derogatory casteist slur “Dedh“, originating from Sanskrit “Dhed” (washer/cleaner), like “saale dedh” (a slur used for SCs, especially Meghwals), “dedho ke guru” (to refer to Dr B R Ambedkar), “aukat dikha di” (showed them their place), “dhari bichhane wale” (to refer to Dalits who are tasked with spreading family bedding on the floor), reflect a broader cultural devaluation of Dalit identities, fostering a sense of inferiority, These damaging narratives not only fragment community solidarity but also obstruct pathways to dignity and empowerment, making it imperative to challenge and dismantle such derogatory language.
Moreover, contrary to popular belief, caste oppression is not limited to those from the most privileged category of castes; it is also perpetuated by communities classified as Other Backward Castes (OBCs). This highlights the complexity of caste dynamics, where discrimination can arise from various social groups, complicating the narrative of privilege and oppression.
Casteist Slurs in daily life: ongoing impact on Dalit community
Casteist slurs permeate daily life, leading to significant repercussions for Dalit communities. In 2017, the Supreme Court of India declared that calling people ‘dhobi’ or ‘harijan’ was offensive. Dhobi is used as a generic name for all washermen. The term Dhobi is mostly used to denote the Washerman. Generally Muslim washermen are identified by the term Hawari and, in West Bengal they have been recognised as an Other Backward Class.
The derogatory and casteist phrases such as “Dhobi Ka Kutta, Na Ghar Ka Na Ghat Ka” reduce individuals to a state of limbo, stripping them of dignity and belonging. Similarly, the slur “Kameena” carries connotations of low character, reinforcing negative stereotypes about certain communities by using the slur “Kitna Kamina Insan hai” (What a low person he is!).
Terms like “Kanjar” reflect the marginalisation faced by a nomadic ethnic group, framing them as untrustworthy and criminal through derogatory phrases that perpetuate Dalits in undignified manner while includes the casteist slur like “Kya Kanjarkhana Bana Rakha Hai” (What kind of brothel have you set up?) “Kanjarkhana Khol Rakha Hai” (You have opened a brothel.)
Many misconception and fake narratives that Kanjars are inherently dishonest or involved in criminal activities, which supports social discrimination. Additionally, the Kanjar cast categorised as the Scheduled Cast in Rajasthan, Bihar, UP, Jharkhand, MP, West Bengal, Chhatisgarh, Uttarakhand and Delhi.
In Punjab, the term “Chura” serves as a casteist slur for Dalit Sikhs, also known as Mazhabi (Balmiki Mazhabi), a Scheduled Cast in Punjab, with real-world consequences such as restrictions on entry to gurudwaras and segregation during Langar (community meal). Likewise, “Pallan” in Tamil Nadu is used not only to denote a caste but also as an insult, which is legally recognized as an offense under the SC/ST Prevention of Atrocities Act. Overall, these terms encapsulate a broader pattern of linguistic discrimination.
Justice Markandey Katju observed in Para 10 of the Judgement in Arumugam Servai vs. State of Tamil Nadu, [SLP (Crl.) No. 8084 of 2009] that “It is just unacceptable in the modern age, just as the words ‘Nigger’ or ‘Negro’ are unacceptable for African-Americans today (even if they were acceptable 50 years ago,”
Boycott as a weapon: the cost of survival for Dalits
It’s not strange and unfamiliar in our surrounding that when a Dalit rape victim lodges a complaint against an accused from the privileged castes, the repercussions often extend beyond the immediate trauma of the crime. In many instances, the Dalit victim’s family faces severe social boycott, fine, ban on temple entry, beating up and expulsion from their community and village, enforced by local “Panchayats.” These informal councils may impose fines on the victim’s family, further entrenching their marginalization. The cost of survival for Dalits is disproportionately high, as they navigate not only the trauma of violence but also the stigma and repercussions of seeking justice.
Just a month before, in September, 2024, 50 Dalit families faced social boycott in Karnataka’s Yadgir for pursuing a POCSO complaint against an accused belonging to an upper caste and in a similar incident occurred in Karnataka village people from Lingayat and Caste Hindu communities were imposed a ban on Dalits from entering their localities after they brutally assaulted 28-year-old Dalit youth, Arjun Madar. In Andhra Pradesh a 55-year-old mother from Dalit community tied to a tree and thrashed as her son married a girl from another caste. These incidents starkly illustrate a criminal mind set and deep-seated bias against the Dalit community.
A detailed report of Sabrang India can be read here
Casteist propaganda perpetuated a negative stereotype about Dalits, reinforcing their status as “untouchables” that led to normalization of derogatory words against the Dalits and as a tool of segregation. This long-standing social hierarchy devalues the dignity of Dalit individuals, leading many to choose silence over the risk of ostracism. The interplay of violence, social stigma, and economic penalties creates a vicious cycle that traps Dalits in a system of oppression from a period of time despite the enforcement of stringent laws like the Schedule Caste/ Schedule Tribes (Prevention of Atrocities Act), 1989 was introduced to combat persecution and discrimination against Dalits and Adivasi (tribal) people.
Citizens for Justice and Peace (CJP)’s “Is Caste name calling not an offence under the SC/ST Act? may be read here.
Misconception of unworthiness: the slur “Quota Khane Wale”
The slur “quota khane wale” (these “quota people” are stealing our seats) epitomizes the misconception that Dalits are unworthy recipients of affirmative action through reservation on the basis of caste. This derogatory label implies that their achievements are solely the result of quotas rather than merit, reinforcing harmful stereotypes and societal biases. By dismissing the struggles and contributions of Dalits and the historical untouchability and injustice faced by the members of Dalit community, this language perpetuates anger and prejudice against the Dalits. Such rhetoric not only undermines the purpose of reservations—designed to rectify historical injustices—but also devalues the talents and efforts of individuals within the Dalit community.
Uttar Pradesh tops in cases of Dalit atrocities
The SC/ST Prevention of Atrocities Act reports thousands of cases annually. Normalizing derogatory language fuels this violence, making it imperative to challenge and dismantle such language to promote dignity and safety for Dalit communities.
As reported in Sabrang India, States ruled by the Bharatiya Janata Party (BJP) top in high number of cases registered under the Scheduled Castes and the Scheduled Tribes (Prevention of Atrocities) Act, 1989, (PoA Act) in the year 2022. A union government report published by the Ministry of Social Justice and Empowerment reveals that Uttar Pradesh, reported a staggering 12,287 cases accounting for 23.78% of the total 51,656 cases registered under the PoA Act (97.7 % atrocity cases against Dalits). Following this, Rajasthan and Madhya Pradesh are positioned on top in registration of cases of atrocities against Dalits. The report’s findings are a grim reminder of India’s ongoing struggle with caste-based violence and discrimination against marginalised communities.
The union ministry report also reveals that, 52,866 cases of atrocities against Scheduled Castes (SCs) and 9,725 cases of Scheduled Tribes (STs) were registered in year 2022 under the PoA Act. The majority of these cases, a staggering 97.7%, were recorded in just 13 states, with BJP-ruled Uttar Pradesh, Rajasthan, and Madhya Pradesh topping the list. In 2022, out of 51,656 cases registered under the PoA Act, Uttar Pradesh reported 12,287 cases accounting for 23.78% of the total 97.7 % cases of atrocities against Dalits in 2022 was reported in 13 states. Following this, Rajasthan reported second highest atrocities cases of Dalits with 8,651 cases (16.75%), while Madhya Pradesh had 7,732 cases, making up 14.97%. Other states with a significant number of cases include Bihar with 6509, Odisha with 2902 cases and Maharashtra with 2276 cases.
Full report of Sabrang India may be read here.
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