essay on injustice in india

• Classroom Programme
• Interview Guidance
• Online Programme
• Drishti Store
• My Bookmarks
• My Progress
• Change Password
• From The Editor's Desk
• How To Use The New Website
• Help Centre

Achievers Corner

• Topper's Interview
• About Civil Services
• UPSC Prelims Syllabus
• GS Prelims Strategy
• Prelims Analysis
• GS Paper-I (Year Wise)
• GS Paper-I (Subject Wise)
• CSAT Strategy
• Previous Years Papers
• Practice Quiz
• Weekly Revision MCQs
• 60 Steps To Prelims
• Prelims Refresher Programme 2020

Mains & Interview

• Mains GS Syllabus
• Mains GS Strategy
• Mains Answer Writing Practice
• Essay Strategy
• Fodder For Essay
• Model Essays
• Drishti Essay Competition
• Ethics Strategy
• Ethics Case Studies
• Ethics Discussion
• Ethics Previous Years Q&As
• Papers By Years
• Papers By Subject
• Be MAINS Ready
• Awake Mains Examination 2020
• Interview Strategy
• Interview Guidance Programme

Current Affairs

• Daily News & Editorial
• Daily CA MCQs
• Sansad TV Discussions
• Monthly CA Consolidation
• Monthly Editorial Consolidation
• Monthly MCQ Consolidation

Drishti Specials

• To The Point
• Important Institutions
• Learning Through Maps
• PRS Capsule
• Summary Of Reports
• Gist Of Economic Survey

Study Material

• NCERT Books
• NIOS Study Material
• IGNOU Study Material
• Yojana & Kurukshetra
• Chhatisgarh
• Uttar Pradesh
• Madhya Pradesh

Test Series

• UPSC Prelims Test Series
• UPSC Mains Test Series
• UPPCS Prelims Test Series
• UPPCS Mains Test Series
• BPSC Prelims Test Series
• RAS/RTS Prelims Test Series
• Daily Editorial Analysis
• YouTube PDF Downloads
• Strategy By Toppers
• Ethics - Definition & Concepts
• Mastering Mains Answer Writing
• Places in News
• UPSC Mock Interview
• PCS Mock Interview
• Interview Insights
• Prelims 2019
• Product Promos
• Daily Updates

Social Justice

Make Your Note

Unjust Disparities: A Closer Look at Inequality in India

• 30 Jan 2024
• 12 min read
• GS Paper - 2
• Issues Relating to Poverty & Hunger
• Issues Related to Children
• Issues Related to Women
• Government Policies & Interventions
• GS Paper - 3
• Inclusive Growth

This editorial is based on the article “Growth mania can be injurious to society ” which was published in The Hindu on 30 /01/2024. It discusses the persistence of inequality in India despite the ongoing economic growth and explores effective strategies to address this issue.

For Prelims: WEF , GDP , GST , Growth , GHI score , Global Gender Gap Report , OECD , Mahatma Gandhi National Rural Employment Guarantee Act Scheme (MGNREGA) , National Rural Health Mission (NRHM) , Pradhan Mantri Jan Dhan Yojana

For Mains: Recent Economic Growth Trajectory of India, Inequality Trends in India, Increasing Inequality in India, Inclusive Growth, Steps to Achieve Inclusive Growth in India.

Recently, the President of the World Economic Forum commended India, foreseeing it as a future $10 trillion economy. However, even as India strengthens its economic position, the advantages of this progress aren't reaching everyone, particularly those who are marginalized.

The exclusive emphasis on economic growth is causing increasing concern in India. There is an urgent need for policy interventions and heightened government actions to ensure more inclusive growth.

What has been the Recent Economic Growth Trajectory of India?

• FY 2022/23: India's real GDP expanded by an estimated 6.9%. This growth was driven by robust domestic demand, increased investment in infrastructure encouraged by the government, and strong private consumption, especially among higher-income earners.
• FY 2023/24: The growth in real GDP during 2023-24 is estimated at 7.3% as compared to 7.2% in 2022-23. India is ranked 5th in the world's GDP rankings in 2024 . The country's economy has been reported to be at $3.7 trillion, marking significant growth from its position as the 10th largest economy a decade ago, with a GDP of $1.9 trillion.
• The Indian economy is poised to hit $7.3 trillion by 2030 and $10 trillion mark by 2035 (according to the Centre for Economics and Business Research).
• The Indian government has set an ambitious target of transforming India into a 'developed country' by 2047.

What are the Inequality Trends in India?

• Wealth Inequality: India is one of the most unequal countries in the world, with the top 10% of the population holding 77% of the total national wealth. The richest 1% of the Indian population owns 53% of the country’s wealth, while the poorer half jostles for a mere 4.1% of national wealth.
• Income inequality : According to the World Inequality Report 2022 , India is among the most unequal countries in the world, with the top 10% and top 1% of the population holding 57% and 22% of the total national income respectively. The share of the bottom 50% has gone down to 13%.
• Tax Burden on Poor: Approximately 64% of the total goods and services tax (GST) in the country came from the bottom 50% of the population, while only 4% came from the top 10%.
• Healthcare is Luxury : Many ordinary Indians are not able to access the health care they need. 63 million of them (almost two people every second) are pushed into poverty because of healthcare costs every year.
• The State of Food Security and Nutrition in the World, 2023 : Around 74% of India’s population could not afford a healthy diet, and 39% fell short of a nutrient-adequate one.
• India's child-wasting rate, at 18.7, is the highest child-wasting rate in the report.
• Gender Inequality: India was ranked 127 out of 146 countries in the Global Gender Gap Report, 2023 , and faces the perennial issue of “missing women” from the workforce – which is a wicked problem.

What are the Causes of Increasing Inequality Despite High Economic Growth in India?

• Concentration of Wealth: Concentration of wealth in the hands of a few can perpetuate inequality over generations, as the wealthy can pass on advantages to their descendants.
• Inadequate Land Reforms: Inadequate land reforms can result in a significant portion of the population remaining landless or having insufficient land, making them vulnerable to poverty and economic instability.
• Crony Capitalism: Corrupt practices and favoritism can result in wealth accumulation among a select group, contributing to inequality.
• Skewed Distribution of Economic Gains: Economic growth may disproportionately benefit certain sectors or income groups, leading to an uneven distribution of wealth.
• Regressive Taxation Policies: Tax systems that favor the wealthy or lack progressivity can contribute to income inequality.
• Lack of Social Safety Nets: Inadequate social safety nets and welfare programs may leave vulnerable populations without sufficient support, widening the wealth gap.
• Financialization of the Economy: An emphasis on financial markets and speculation over productive investments can lead to wealth concentration in the financial sector.
• Wage gaps :Wage gaps between skilled and unskilled workers can contribute to income inequality.Informal labor markets with lower wages and fewer benefits can widen the income divide.
• No Minimum Wages:  Weak labor market policies, including insufficient minimum wage regulations and limited collective bargaining rights, can contribute to income disparities.
• Caste Discrimination: Social exclusion based on caste played a significant role in increasing inequality in India by marginalizing certain groups and limiting their access to opportunities, resources, and benefits.
• Gender Inequality: Discrimination based on gender can lead to unequal access to employment opportunities and wage disparities.
• Lack of Access to Education:  Unequal access to quality education limited opportunities for upward mobility, reinforcing existing disparities.
• Technological Deprivation : Automation and technological advancements lead to job displacement and wage stagnation for certain groups, exacerbating income inequality.

What is Inclusive Growth?

• As per OECD (Organisation for Economic Co-operation and Development) , inclusive growth is economic growth that is distributed fairly across society and creates opportunities for all.
• It means having access to essential services in health and education by the poor. It includes providing equality of opportunity, empowering people through education and skill development
• Mahatma Gandhi National Rural Employment Guarantee Act Scheme (MGNREGA)
• Prime Minister’s Employment Generation Programme (PMEGP)
• Pt. Deen Dayal Upadhyaya Grameen Kaushalya Yojana (DDU-GKY)
• Deendayal Antyodaya Yojana- National Urban Livelihoods Mission (DAY-NULM)
• Samagra Shiksha Scheme 2.0
• National Health Mission
• Swachh Bharat Mission
• Mission Ayushman
• Pradhan Mantri Jan Dhan Yojana

What Steps should be taken to Achieve Inclusive Growth in India?

• Enforce Constitutional Provision: Enforce constitutional guarantee of equality as enshrined in fundamental rights through policy measures. Government policies that are formulated to strengthen these rights need strict implementation.
• A 1% wealth tax on Indian billionaires is enough to fund the National Health Mission, India’s largest healthcare scheme.
• Taxing India’s billionaires at 2% would support the nutrition of India’s malnourished for three years.
• Inclusive Governance: Foster inclusive governance by encouraging citizen participation, promoting transparency, and reducing corruption. Empower local self-governments and involve marginalized communities in decision-making processes.
• Private Sector Engagement : Encourage corporate social responsibility (CSR) initiatives that focus on inclusive development. Encourage private companies to invest in social sectors and support community development projects.
• Universal Access to Public Services: By ensuring universal access to public funded high-quality services like public health and education, social security benefits, employment guarantee schemes, inequality can be reduced to a great extent.
• Employment Generation: The labor-intensive manufacturing sector of India has the potential to absorb millions of people who are leaving farming while the service sector tends to benefit the urban middle class.
• Women Empowerment: Promote gender equality in education, employment, and entrepreneurship to empower women economically and socially.
• Land Reforms: Implement land reforms to address issues of land ownership and tenancy. Ensure fair and equitable distribution of land resources.
• Promoting Civil Society: Provide a greater voice to traditionally oppressed and suppressed groups, including by enabling civil society groups like unions and associations within these groups.
• Ensure that the benefits of technological progress are shared across different sections of society.

By embracing and implementing inclusive policies that tackle the underlying causes of inequality, India has the potential to transition towards a more equitable society. This transformative approach aligns with the aspirations of the United Nations' Sustainable Development Goal 10.

UPSC Civil Services Examination, Previous Year Question (PYQ)

Q.Inclusive growth as enunciated in the Eleventh Five Year Plan does not include one of the following: (2010)

(a) Reduction of poverty  (b) Extension of employment opportunities  (c) Strengthening of capital market (d) Reduction of gender inequality

Q. COVID-19 pandemic accelerated class inequalities and poverty in India. Comment. (2020)

The multiple faces of inequality in India

Post-doctoral research fellow in economics, Centre de Sciences Humaines de New Delhi

Disclosure statement

Tista Kundu a reçu des financements de AXA Research Fund.

View all partners

Known for its caste system, India is often thought of as one of the world’s most unequal countries. The 2022 World Inequality Report (WIR), headed by leading economist Thomas Piketty and his protégé, Lucas Chancel, did nothing to improve this reputation. Their research showed that the gap between the rich and the poor in India is at a historical high, with the top 10% holding 57% of national income – more than the average of 50% under British colonial rule (1858-1947). In contrast, the bottom half accrued only 13% of national revenue. A February report by Oxfam noted 2021 alone saw 84% of households suffer a loss of income while the number of Indian billionaires grew from 102 to 142.

Both reports highlight not only the problem of revenue inequality but also of opportunity. While there may be disagreement between left and right on the ethics of equality, there is a consensus that everyone should be given the chance to succeed and the principle of fairness – and not factors such as birth, region, race, gender, ethnicity or family backgrounds – ought to lay the foundations of a level playing field for all.

Drawing from the latest pre-pandemic database from the Periodic Labour Force Survey of 2018-19, our research confirms this is far from the case in India. On the one hand, the country has had a consistently high GDP growth rate of more than 7% for nearly two decades, the exception being the period around the 2008 financial crisis. On the other hand, this income has failed to trickle down to India’s marginalised communities, with preliminary results pointing to a higher level of inequality of opportunity in the country than in Brazil or Guatemala.

Precarity as well as a large shadow economy also plague the country’s labour market. Even before the pandemic, only 30% to 40% of regular salaried adult Indian earners had job contracts or social securities such as national pension schemes, provident fund or health insurance. For self-employed workers, the situation is even more critical, even though these constituted nearly 60% of the Indian labour force in 2019.

Castes, gender and background still determine life chances

Our research indicated that at least 30% of earning inequality is still determined by caste, gender and family backgrounds. The seriousness of this figure becomes clear when it’s compared with rates of the world’s most egalitarian countries, such as Finland and Norway, where the respective estimates are below 10% for a similar set of social and family attributes.

The caste system is a distinctive feature of Indian inequality. Emerging around 1500 BC, the hereditary social classification draws its origins from occupational hierarchy. Ancient Indian society was thought to be divided in four Varnas or castes: Brahmins (the priests), Khatriyas (the soldiers), Vaishyas (the traders) and Shudras (the servants), in order of hierarchy. Apart from the above four, there were the “untouchables” or Dalits (the oppressed), as they are called now, who were prohibited to come into contact with any of the upper castes. These groups were further subdivided in thousands of sub-castes or Jatis , with complicated internal hierarchy, eventually merged into fewer manageable categories under the British colonisation period.

The Indian constitution secures the rights of the Scheduled Castes (SC), Scheduled Tribes (ST) and Other Backward Class (OBC) through a caste-based reservation quota, by virtue of which a certain portion of higher-education admissions, public sector jobs, political or legislative representations, are reserved for them. Despite this, there is a notable earning inequality between these social categories and the rest of the population, who consists of no more than 30% to 35% of Indian population. Adopting a data-driven approach we find that, on average, SC, ST and OBC still earn less than the rest.

While unique, the caste system is not the only source of unfairness. Indeed, it accounts for less than 7% of inequality of opportunity, something that’s in itself laudable. We will need to add criteria such as gender and family background differences to explain 30% of inequality.

In a country where femicides and rapes regularly make headlines, it comes as no surprise that women from marginalised social groups are often subject to a “double disadvantage”. For some states such as Rajasthan (in the country’s northwest), Andhra Pradesh (south), Maharashtra (centre), we find even upper-caste women enjoy fewer educational opportunities than men from the marginalised SC/ST communities. Even among the graduates, while the national average employment rate for males is 70%, it is below 30% for the females.

A temporary byproduct of rising growth?

Rising inequality could be dismissed as a temporary byproduct of rapid growth on the grounds of Simon Kuznets’ famous hypothesis , according to which inequality rises with rapid growth before eventually subsiding. However, there is no guarantee of this, least of all because widening gap between rich and poor is not only limited to fast-growing countries such as India. Indeed, a 2019 study found that the growth-inequality relationship often reflects inequality of opportunity and prospects of growth are relatively dim for economies with a bumpy distribution of opportunities.

Despite sporadic evidence of converging caste or gender gaps, our research shows an intricate web of social hierarchy has been cast over every aspect of life in India. It is true that some deprived castes may withdraw from school early to explore traditional jobs available to their caste-based networks – thereby limiting their opportunities. However, are they responsible for such choices or it is the precariousness of the Indian economy that pushes them down such routes? There is no straightforward answer to these questions, even if some of the “bad choices” that individuals make can result more from pressure than choice.

Given the complicated intertwining of various forms of hierarchy in India, broad policies targeting inequality may have less success than anticipated. Dozens of factors other than caste, gender or family background feed into inequality, including home sanitation, school facilities, domestic violence, access to basic infrastructure such as electricity, water or healthcare, crime rates, political stability of the locality, environmental risks and many more.

Better data would allow researchers studying India to capture the contours of its society and also help gauge the effectiveness of policies intended to expand opportunities for the neediest.

Created in 2007 to help accelerate and share scientific knowledge on key societal issues, the AXA Research Fund has supported nearly 700 projects around the world conducted by researchers in 38 countries. To learn more, visit the site of the AXA Research Fund or follow on Twitter @AXAResearchFund.

• Caste system
• The Conversation France
• Axa Research Fund (English)
• Sexism at work
• India caste system

Research Fellow in Coastal Numerical Modelling

Director of STEM

Community member - Training Delivery and Development Committee (Volunteer part-time)

Chief Executive Officer

Head of Evidence to Action

Sociology: Prejudice and Discrimination in India Essay (Article)

• To find inspiration for your paper and overcome writer’s block
• As a source of information (ensure proper referencing)
• As a template for you assignment

Introduction

Traveling the traffic-laden and very populated cities of India has brought insights to face to face with the injustice of the Indian Caste System. The Indian economic society is permeated with glaring and open inequality. It could easily be surmised that the economic and social scientist could create a scientific model out of the somewhat imbalanced Indian society. In terms of sociology, it is evident many of the ‘lower’ ranked groups in Indian society may never escape the quagmires of poverty(Deshpande, 2000).

Further, poverty is a traveler can easily feel in the air that one of the effects of being economically deprived is an Indian person’s race or stratification. The Indian race or society is characterized by the religion–inspired caste system. The ancient Indian religion of Hindu prescribes that the caste system where one group or tribe is racially superior to another group or tribe (Deshpande, 2000).

The Adivasis were forcefully uprooted by the government from their jobs in the Shahada and the Taloda districts. This is the center of the 1975 movement in the Dhulia district. The Adivasis are landless laborers (Mies, 1975). The Adivasis is one of the original tribal or indigenous groups of people in India. They have inherited their own ancient government system (Corpuz, 2005). The basic Indian society has linked the economic exploitation of the Dalits, Adivasis peasants to the caste system.

This predicament was the offshoot of deficit financing and inflation that had doubled in a year and the corresponding product and uneven distribution fall in the prices of agricultural products. The Dalits and the Adivasis and other classes of Indian Society are pursuing the erasure of the age–old caste system with the new Indian socialist revolution (Omvedt, 1993).

The India Caste Inequality system speaks of the Varna and the Jati. The Varna system segregated the Hindu society into castes that are five mutually exclusive, hereditary, endogamous and occupation-specific. The Jati segregates Hindu society into between two to three thousand Jatis or Castes. Each caste is characterized or ‘boxed in’ by identities. The Dalit are characterized as the proud untouchables whereas the Harijan was described by India’s Gandhi as patronizing. The observation shows that many members of many castes are the prime movers to permeate the discrimination of the Dalits and the Adivasis.

An untouchable may have hereditary relationships with many members of the upper castes. This shows a nonexclusive, nondyadic clientelist relationship.

One advantage of the Caste system is that competition is reduced to a bare minimum because there is a stable relationship between one group and another. There is a complete elimination of the development of fair competition and the firm establishment of an organizational chart type of society where hierarchical relationships where one group must serve another group without question and implementation of forced labor. The land is generally given to the untouchable groups to ensure their compliance and docility(Rajshekar, 1987).

The Jajmani Hindu Caste System shows that the Dalits were compulsorily predestined to work descriptions that were fully detached from the land. This includes working with dead animals (removal and leather making), lifting human feces, cremating the dead, sweeping, and others. The Dalits are denied their wish for a separate electorate. They were offered better social opportunities if they converted to Hinduism. Discrimination is characterized by unequal access to education, jobs, equal pay, benefits, government service, and other social and economic benefits. The Caste system has spawned an unwilling spirit to education because of the ban on their caste to enter a proper school education. Thus, illiteracy in India is very prevalent(Rajshekar, 1987).

Poverty is the precipitation of the caste society of India. This travel to India gives prima facie evidence that Indian society is evidently defined as an environment where inequality and prejudice is an accepted norm in that far –away society’s interpersonal relationships, in job applications, in job salary scale, in accessing many public and private spots and other racially –igniting discriminatory social and economic activities. The current Hindu society has made great advances in the elimination of racial discrimination against the Dalits, the Adivasis, and other castes.

The current Indian Hindu system has improved on its race discrimination tag by allocating an economic quota system where a certain percentage of government jobs are reserved for the untouchables like the Dalits and Adivasis. This was inspired by the United States’ own race issue that resulted in the implementation of the Affirmative Action program where African Americans are given a certain percentage of the total enrollees when an application for acceptance in any of the United States schools(Omvedt, 1993).

The government of India has installed the Mandal Commission to eradicate the race discrimination issue that affected the Dalits and the Adivasis. This commission recommended that quotas be enforced to ensure that the government service is allocated to the socially and economically backward classes. The backward classes comprise more than half of the Indian Population. However, the Dalits and the Adivasis could only be allowed a small share of the government jobs and other benefits. Thus, the government’s overtures to the underprivileged of the Indian Society have only made a small dent in the destruction of racial discrimination in India (Omvedt, 1993).

Summarily, race discrimination is a prevalent eyesore that the Indian society glaringly is noticed by the tourists entering into this Asian state. The people have been used to the castes system so that many are reclined to their fate. They accept their destiny that they belong to the lower rung of India’s social ladder. The government has already implemented many policies and guidelines to make life a little easier in the current and future

Conclusively, Indian society is better today, especially Dalits and Adivasis, as compared to the life of their ancestors many years ago. Many of the Dalits and the Adivasis have also climbed some many stories high on their struggle to improve their status in the Indian Society. Some are still fighting to fulfill ‘their dream’ for a society that treats each Indian as an Equal in society. Still, other members of the Dalit and the Adivasis society have accepted their fate that they have to fulfill their destiny as members of the untouchables of society where many doors in the workplace, public and private places, salary scale equality arenas are padlocked to their ‘low’ kind.

Corpuz, V. T. (2005). Visions and Movements of Indigenous Peoples for a New Community. The Ecumenical Review, 57 (2), 185+.

Deshpande, A. (2000). Recasting Economic Inequality. Review of Social Economy, 58 (3), 381.

Mies, M. (1975). Indian Women and Leadership. Bulletin of Concerned Asian Scholars, 7 (1), 56-66.

Omvedt, G. (1993). Reinventing Revolution: New Social Movements and the Socialist Tradition in India . Armonk, NY: M.E. Sharpe.

Rajshekar, V. T. (1987). Dalit: The Black Untouchables of India (2nd ed.). Atlanta: Clarity Press.

• Class-Based Health Inequalities in Australia
• Humanities. Diversity in "Forrest Gump" Movie
• The Role of the Caste System in a Globalized India
• History of the Indian Castes
• The Major Aspects of the Hinduism: The Concept of Karma and Samsara
• Homophobia in Social Workers: Gay Affirmative Practice Scale
• Equality of Opportunity and Social Justice: Affirmative Action
• Social Inequality Issue Analysis
• Women's Addiction in All Its Manifestations Analysis
• Myth of California: Culturally Ingrained Stereotypes
• Chicago (A-D)
• Chicago (N-B)

IvyPanda. (2021, October 7). Sociology: Prejudice and Discrimination in India. https://ivypanda.com/essays/sociology-prejudice-and-discrimination-in-india/

"Sociology: Prejudice and Discrimination in India." IvyPanda , 7 Oct. 2021, ivypanda.com/essays/sociology-prejudice-and-discrimination-in-india/.

IvyPanda . (2021) 'Sociology: Prejudice and Discrimination in India'. 7 October.

IvyPanda . 2021. "Sociology: Prejudice and Discrimination in India." October 7, 2021. https://ivypanda.com/essays/sociology-prejudice-and-discrimination-in-india/.

1. IvyPanda . "Sociology: Prejudice and Discrimination in India." October 7, 2021. https://ivypanda.com/essays/sociology-prejudice-and-discrimination-in-india/.

Bibliography

IvyPanda . "Sociology: Prejudice and Discrimination in India." October 7, 2021. https://ivypanda.com/essays/sociology-prejudice-and-discrimination-in-india/.

PEACE, JUSTICE & STRONG INSTITUTIONS

International diplomatic alliance.

 About | COP26 PRESIDENCY |  PUBLISHING |   Team | GWA |  Clean energy | UN-SDG | Media | Contact | Internships |  News

• Oct 8, 2018

India's stance on SDG 16: Peace, Justice And Strong Institutions

The Challenge

Violence is perhaps the most significant and destructive challenge to the development, growth, wellbeing, and the very survival of countries around the world. Fatalities resulting from armed conflict are rising in some parts of the world, causing mass displacement within countries and across borders, and resulting in massive humanitarian crises that adversely impact every aspect of our developmental efforts. Other forms of violence – crime and sexual and gender based violence – also remain a global challenge. Young people are especially vulnerable; 43% of all homicides globally involve young people between 10 and 29 years of age, and children make up a third of human trafficking victims worldwide. But violence can also take more insidious forms. The institutional violence of unaccountable legal and judicial systems, and depriving people of their human rights and fundamental freedoms all constitute forms of violence and injustice. Corruption, bribery, theft and tax evasion cost developing countries around USD1.26 trillion per year; money that could be used to lift many above the international poverty threshold of USD 1.90 a day for at least six years.

Why is this important?

The first step to fulfilling any aspect of the global sustainable development agenda for 2030 will begin with restoring security and human rights to individuals whose very lives and basic freedoms are under threat either due to direct violence or through institutional restrictions to justice. Many of the countries that did not achieve their Millennium Development Goal targets by 2015 were countries experiencing armed conflict and instability.

How can we address this?

Goal 16 is dedicated to the promotion of peaceful and inclusive societies for sustainable development, the provision of access to justice for all, and building accountable institutions at all levels. National and global institutions have to be more transparent and effective, including local governance and judicial systems which are critical to the guarantee of human rights, law and order, and security.

India and Goal 16

In India, the judiciary is overburdened due to the large number of pending cases, with the backlog touching 33 million in 2018 – 28.4 million cases pending in subordinate courts, 4.3 million in High Courts and 57,987 cases in the Supreme Court. India has prioritised the strengthening of justice through government initiatives including  Pragati Platform , a public grievance redressal system, and the  Development of Infrastructure Facilities for the Judiciary  including  Gram Nyayalays  for villages.

Significantly reduce all forms of violence and related death rates everywhere.

End abuse, exploitation, trafficking and all forms of violence against and torture of children.

Promote the rule of law at the national and international levels and ensure equal access to justice for all.

By 2030, significantly reduce illicit financial and arms flows, strengthen the recovery and return of stolen assets and combat all forms of organised crime.

Substantially reduce corruption and bribery in all their forms.

Develop effective, accountable and transparent institutions at all levels.

Ensure responsive, inclusive, participatory and representative decision-making at all levels.

Broaden and strengthen the participation of developing countries in the institutions of global governance.

By 2030, provide legal identity for all, including birth registration.

Ensure public access to information and protect fundamental freedoms, in accordance with national legislation and international agreements.

Strengthen relevant national institutions, including through international co-operation, for building capacity at all levels, in particular in developing countries, to prevent violence and combat terrorism and crime.

Promote and enforce non-discriminatory laws and policies for sustainable development.

Copyright: UN India, SDG

TAGS: Dominic Dixon , United Nations , Dominic F Dixon , Dr. Dominic Dixon , UN SDG

• Development
• International

Social Justice

Last updated on May 1, 2024 by ClearIAS Team

Justice in terms of wealth distribution, opportunities, and privileges in society is termed social justice. At its sixty-second session, in November 2007, the General Assembly of the United Nations proclaimed 20 February as World Day of Social Justice. Read here to understand social justice.

The World Day of Social Justice Day was observed for the first time on 20 February 2009.

On June 10, 2008, the International Labour Organisation (ILO) endorsed the ILO Declaration on Social Justice for Equitable Globalization. This is the International Labour Conference’s third major declaration of principles and policy since the ILO’s Constitution of 1919.

The observance of the day is intended to contribute to the further consolidation of the efforts of the international community in poverty eradication, promotion of full employment and decent work, gender equity, and access to social well-being and justice for all.

Table of Contents

What is Social Justice?

A fair and equal distribution of resources, opportunities, and privileges in society is referred to as social justice.

• Once a theological idea, it is now more loosely understood to refer to the just arrangement of social structures that provide access to financial advantages. It is also known as distributive justice.
• It emphasizes fairness in how society divides its social resources.
• Gender inequality, racism, and LGBTQ+ discrimination are frequent subjects of social justice advocacy.
• Social justice establishes rights and obligations within societal institutions, allowing everyone to share in the advantages and costs of collaboration.
• Taxation, social insurance, public health, public education, public services, labor legislation, and market regulation are common examples of pertinent institutions that help assure equitable opportunity and wealth distribution.

The concept of Social Justice has been in place since the ancient ages when Plato and related philosophers wrote about it.

UPSC CSE 2025: Study Plan ⇓

(1) ⇒ UPSC 2025: Prelims cum Mains

(2) ⇒ UPSC 2025: Prelims Test Series

(3) ⇒ UPSC 2025: CSAT

Note: To know more about ClearIAS Courses (Online/Offline) and the most effective study plan, you can call ClearIAS Mentors at +91-9605741000, +91-9656621000, or +91-9656731000.

• Plato wrote in The Republic that it would be an ideal state that “every member of the community must be assigned to the class for which he finds himself best fitted.”
• Plato believed rights existed only between free people, and the law should take “account in the first instance of relations of inequality in which individuals are treated in proportion to their worth and only secondarily of relations of equality.”
• Socrates (through Plato’s dialogue Crito) is credited with developing the idea of a social contract, whereby people ought to follow the rules of society, and accept its burdens because they have accepted its benefits.

Significance of Social Justice

Poverty and inequalities within and among countries are on the rise in many parts of the world.

• The economic and social crises of recent years have been exacerbated by the consequences of the COVID-19 pandemic , natural disasters due to accelerating climate change , geopolitical tensions, and armed conflicts.
• Beyond the human tragedies associated with them and their impact on the world of work, these crises have highlighted the interlinkages and dependencies of economies and societies around the world and shown the crucial need for concerted action to respond to them, at global, regional, and national levels.
• Important global changes have led to growing disruptions in economies linked to globalization and technology, significant demographic transformations, increasing migration flows, and prolonged situations of fragility.
• The need of the hour is to curb the growing divide between problems and solutions and call for more inclusive and networked multilateralism, re-embracing global solidarity and renewing the social contract between governments and their people and within societies with a comprehensive approach to human rights.
• Social justice makes societies and economies function better and reduces poverty, inequalities, and social tensions.
• It plays an important role in attaining more inclusive and sustainable socio-economic development paths and is key for reaching the Sustainable Development Goals (SDGs) of the 2030 Agenda for Sustainable Development (2030 Agenda), especially at a time when the achievement of those goals remains far away.
• Hence, social justice must become one of the pillars of the revitalized multilateralism that is needed; it must serve as a unifying ideal as well as a key tool for a more effective multilateral system, maintaining coherence across a variety of policy areas.

World Day of Social Justice

2023 Theme: Overcoming Barriers and Unleashing Opportunities for Social Justice

• The 2023 World Day of Social Justice provides an opportunity to foster dialogue with UN Member States, youth, social partners, civil society, UN organizations, and other stakeholders on actions needed to strengthen the social contract that has been fractured by rising inequalities, conflicts, and weakened institutions that are meant to protect the rights of workers.
• Despite these multiple crises, there are many opportunities to build a coalition for social justice and to unleash greater investments in decent jobs, with a particular focus on the green, digital, and care economy, and young people.

Social justice in India

The problem of social justice is associated with social equality and the constitution makers were strongly affected by the feeling of social equality and social justice at the time of the independence.

• The terms, like Socialist, Secular, Democratic, and Republic, were inserted in the Preamble for the same cause.
• Social justice denotes that all people are treated fairly without any social distinction. This ensures that the absence of privilege is limited to every specific segment of society and the conditions of poor classes (SCs, STs, and OBCs) and women are strengthened.
• It involves eliminating glaring disparities in wealth, pay, and property. What is referred to as “distributive justice” is a combination of social and economic fairness. All Indians are guaranteed equality of opportunity and status under the Preamble.
• Social injustice is a critical problem in Indian society. The analysis of a society’s social stratification based on either caste or class is primarily concerned with the definition of inequality.

The constitution guarantees social justice to the people of the country through articles:

• Article 15(1) forbids discrimination on grounds of religion, race, caste, sex, or place of birth
• Article 16 (1) ensures equal opportunity for all
• Article 17 states that untouchability has been abolished and prohibits its existence
• Article 19 enshrines the fundamental rights of the country’s people
• Articles 23 and 24 provide for fundamental rights against exploitation.
• Article 38 directs the State to secure a social order for the promotion of the welfare of the people
• Article 41 entails the Right to work, to education, and public assistance in certain cases

Government initiatives

NGOs Schemes

• Scheme of Grant in Aid to Voluntary Organisations working for Scheduled Castes
• National Action Plan for Drug Demand Reduction
• Atal Vayo Abhyuday Yojana (AVYAY)
• Scheme of National Awards for Outstanding Services in the field of Prevention of Alcoholism and Substance (Drug) Abuse
• Implementation Framework of National Action Plan for Drug Demand Reduction

Educational Schemes

• National Fellowship for OBC Students (NF-OBC)
• Ambedkar Scheme of Interest Subsidy on Educational Loan for Overseas Studies for OBCs & EBCs
• National Overseas Scholarship
• National Fellowship for Scheduled Caste Students
• Free Coaching Scheme for SC and OBC Students
• Babu Jagjivan Ram Chhatrawas Yojana (BJRCY)
• Pre-Matric Scholarship for OBC Students
• Scholarships for Higher Education for Young Achievers Scheme (SHREYAS) (OBC &Others) – 2021-22 to 2025-26.
• PM young achievers’ scholarship award scheme for vibrant India for OBCs and others (PM -YASASVI)
• Scholarship for PM CARES children

Schemes for Economic Development

• Entrepreneurial Schemes of NBCFDC
• Credit Enhancement Guarantee Scheme for the Scheduled Castes (SCs)
• National Safai Karamcharis Finance and Development Corporation (NSKFDC)
• National Scheduled Castes Finance and Development Corporation (NSFDC)
• Scheme of Assistance to Scheduled Castes Development Corporations (SCDCs)
• Self-Employment Scheme for Rehabilitation of Manual Scavengers (SRMS)
• Pradhan Mantri Dakshta Aur Kushalta Sampann Hitgrahi (PM-DAKSH) Yojana

Schemes for Social Empowerment

• Centrally Sponsored Scheme for implementation of the Protection of Civil Rights Act, 1955, and the Scheduled Castes and the Scheduled Tribes (Prevention of Atrocities) Act, 1989
• Pradhan Mantri Adarsh Gram Yojana (PMAGY)
• Support for Marginalized Individuals for Livelihood and Enterprise (SMILE)
• Pradhan Mantri Anusuchit Jaati Abhyuday Yojna (PM-AJAY)

Also read: Children and Armed Conflict

Way forward

To make social justice an effective tool for social advancement, it is vital to guarantee that policies are implemented correctly and fairly.

Liberalism prioritizes freedom, but it is aware that this freedom is meaningless unless it is supported by a sense of security and equality.

A liberal social policy should work to increase opportunity for the most disadvantaged while also building a social safety net that makes it easier for them to handle emergencies.

Also read:  International Labour Day

-Article written by Swathi Satish

Top 10 Best-Selling ClearIAS Courses

Upsc prelims cum mains (pcm) gs course: unbeatable batch 2025 (online), rs.75000   rs.29000, upsc prelims marks booster + 2025 (online), rs.19999   rs.14999, upsc prelims test series (pts) 2025 (online), rs.9999   rs.4999, csat course 2025 (online), current affairs course 2025 (online), ncert foundation course (online), essay writing course for upsc cse (online), ethics course for upsc cse (online), upsc interview marks booster course (online), rs.9999   rs.4999.

About ClearIAS Team

ClearIAS is one of the most trusted learning platforms in India for UPSC preparation. Around 1 million aspirants learn from the ClearIAS every month.

Our courses and training methods are different from traditional coaching. We give special emphasis on smart work and personal mentorship. Many UPSC toppers thank ClearIAS for our role in their success.

Download the ClearIAS mobile apps now to supplement your self-study efforts with ClearIAS smart-study training.

Reader Interactions

Leave a reply cancel reply.

Your email address will not be published. Required fields are marked *

Don’t lose out without playing the right game!

Follow the ClearIAS Prelims cum Mains (PCM) Integrated Approach.

Join ClearIAS PCM Course Now

UPSC Online Preparation

• Union Public Service Commission (UPSC)
• Indian Administrative Service (IAS)
• Indian Police Service (IPS)
• IAS Exam Eligibility
• UPSC Free Study Materials
• UPSC Exam Guidance
• UPSC Prelims Test Series
• UPSC Syllabus
• UPSC Online
• UPSC Prelims
• UPSC Interview
• UPSC Toppers
• UPSC Previous Year Qns
• UPSC Age Calculator
• UPSC Calendar 2024
• About ClearIAS
• ClearIAS Programs
• ClearIAS Fee Structure
• IAS Coaching
• UPSC Coaching
• UPSC Online Coaching
• ClearIAS Blog
• Important Updates
• Announcements
• Book Review
• ClearIAS App
• Work with us
• Advertise with us
• Privacy Policy
• Terms and Conditions
• Talk to Your Mentor

Featured on

and many more...

ClearIAS Programs: Admissions Open

Thank You 🙌

UPSC CSE 2025: Study Plan

Subscribe ClearIAS YouTube Channel

Get free study materials. Don’t miss ClearIAS updates.

Subscribe Now

IAS/IPS/IFS Online Coaching: Target CSE 2025

Cover the entire syllabus of UPSC CSE Prelims and Mains systematically.

Academia.edu no longer supports Internet Explorer.

To browse Academia.edu and the wider internet faster and more securely, please take a few seconds to  upgrade your browser .

Enter the email address you signed up with and we'll email you a reset link.

• We're Hiring!
• Help Center

Social justice and untouchability in India: A constitutional perspective

Untouchability is an ignoble feature of Indian society. On the one hand, it symbolizes inequality; and on the other hand, it is violative of the principle of human dignity. Every human being is born free and equal. No human dictat can cause a schism on the basis of such concepts like untouchability between two human beings. Although many social reformers tried their hand to reform the social traditions, yet legal reforms could be taken after the independence when we got a new Constitution of free India. Article 17 of the Constitution specifically deals with untouchability. Our Supreme Court in her various judgments clarified the law regarding the abolition of untouchability. Besides that, there are separate statutes like Protection of Civil Rights Act, 1955 and Scheduled Castes and Scheduled Tribes (Prevention of Atrocities) Act, 1989 which provide legal safeguards to ensure abolition of untouchability. This paper enumerates the legal provisions and the Apex Court Judgments to showcase the spirit of the founding Fathers enshrined in our constitution.

Related Papers

Dr. Malik Imtiaz Ahmad

The intersection of law and caste is a compelling narrative, particularly in the context of the abolition of untouchability. This paper delves into the historical trajectory of untouchability, examining how legal interventions have played a pivotal role in dismantling this discriminatory practice. From early legislative efforts to constitutional amendments, the evolution of laws against untouchability is traced. The paper explores the socio-legal landscape, highlighting key milestones and challenges in the journey towards societal equality. Emphasis is placed on the transformative impact of legal provisions on marginalized communities, fostering inclusivity and challenging deeply ingrained prejudices. Through a lens of historical progression and contemporary relevance, this study offers a concise yet comprehensive overview of the legal landscape surrounding the abolition of untouchability.

Jai Shankar Agarwala

IOSR Journal Of Humanities And Social Science (IOSR-JHSS)

Advocate Gayathri Umapathy

Untouchability” is a practice which is abolished & considered to be forbidden by law. And practicing this activity is considered to be offence and punishable in Law.Defensive separation is one of the essential strategies through which Constitutional objectives like social and financial equity can be secured to the Women, Scheduled Castes and Scheduled Tribes. Defensive separation implies inclination given in admission to open instructive foundations and in broad daylight work to the weaker areas of the general public including the Women, Scheduled Castes and Scheduled Tribes. As India is having assorted qualities regarding religion, standings, conviction and groups with various levels of social and instructive progression, which made it troublesome for the State to embrace uniform arrangement to all segments of the general public. The investigation on "Defensive Discrimination" is essential since over 70% of the populace is living in the towns and the advancement of the nation relies on the provincial improvement. It is outlandish for the State to give the monetary help to all Women, Scheduled Castes and Scheduled Tribes, by offering money to enhance their financial conditions. So the Constitutional producers have received such a variety of arrangements for giving reservation in instruction and business. Yet, it is awful to state that still over half of the Women, Scheduled Castes and Scheduled Tribes are uninformed about their assurance and unmindful to get those advantages, due to the issues like, destitution, ignorance, obstruction of go between, absence of will of the administration and so forth. These gatherings of individuals have neglected to acquire the total organic products. So it is unavoidable to bring systematization by the administration to give the products of reservation to the individuals who really required and bar the forward class from reservation. The examination would likewise highlight the part of legal in deciphering the defensive separation provision given in the Constitution of India for Women, Scheduled Castes and Scheduled Tribes. Through this investigation, individuals having a place with these areas (Women, SCs and STs) would be illuminated about the Constitutional securities and benefits and the insurance given to them under different laws. Also, the conclusion and recommendations made in this exploration work might be used by the administrators, strategy creators and arrangement mediators to achieve equity and fairness through the approach of reservation.

CHUNNU PRASAD NAG

The Hindu social order, particularly its main pillars: the caste system and untouchability, presents a unique case. As a system of social, economic and religious governance it is founded not on the principle of liberty or freedom, equality and fraternity, the values which formed the basis of universal human rights, but on the principle of inequality in every sphere of life. It leaves no difference between legal philosophy (law) and moral philosophy (morality).

Marc Galanter

Quest Journals

Himabindu M.

Indian society is a graded society with various communities divided according to their religion, caste, language and geographical locations. When some communities were having the privileges being in a dominant position, the other communities were suffering the humiliation in the name of tradition and culture. Among these differences, the segregation due to the caste differences with discriminatory practices made the Constitutional makers to debate in order to maintain and create a democratic space. The concept of social justice and the notion of equality and fraternity were given much importance while making the draft constitution to provide the protected space in the society. The present paper draws the attention towards understanding the social justice as discussed in the Constitutional assembly debates and look at the new directions to make a better society.

harikrishna nambiar

Caste and untouchability have created considerable problems in the social system of the country, which had become acute and medieval. and continued till the independence of India. The problem created by the caste system and consequent untouchability has been described in the following paragraphs which has created disunity in the country. The following article brings out the problem with by the country and how it has been solved are described in this article and ultimately how under the leadership of Mahatma Gandhi and Congress party under the leadership of Gandhiji has completely removed untouchability and casteism. Somehow caste structure even now used by political parties for their gains as could be seen in the recent Lok Sabha elections in Uttar Pradesh.

South Asian Journal of Religion and Philosophy

Rachel Riddell

This article considers the history and current situation of the Dalits of India, also known as the Untouchables. A range of primary source material is consulted, including Hindu sacred scripture that defines the caste system, writings by Indian leaders who advocated on behalf of social equality, constitutional documentation, and census data. This research shows that, although there has been much progress towards breaking down India's caste system and achieving a greater degree of social equality, much remains to be done. This is especially the case in India's rural regions where caste distinctions endure. The article also considers caste among the Hindus of Bali, showing that Indonesia's Hindus are free of the worst kinds of caste discrimination that remain a problem in India.

sumbul fatima

Dalits are the most neglected, marginalized, exploited and the most disadvantaged socio-economic group in India. The continuing atrocities on the Dalits, its nature and the response (or the lack of it) of the law and order machinery represents deep-rooted fault lines in our society and demands multi-faceted action as a nation. The scourge of untouchability was a blot on the Indian civilization. Despite the constitutional declaration of its abolition under Article 17 of the Constitution, progressive legislations, programmes and schemes for the development and empowerment of the dalits it persists in many subtle and not so subtle ways. It has been an unmitigated tale of prejudice, discrimination and exploitation. At stake, in the ultimate analysis, is the very integrity and survival of Indian society. Without transforming vertical inequality in society into horizontal equality, democracy will have no meaning. If the law is not in favour of disadvantaged, they will never achieve true equality of opportunity and freedom of choice. This Paper will analyze the various atrocities on Dalits & their Constitutional rights guaranteed in the Indian Constitution. Key words: (Dalits, Atrocities, Untouchability, Discrimination, Constitutional Rights)

rajakumar rajakumar

Loading Preview

Sorry, preview is currently unavailable. You can download the paper by clicking the button above.

RELATED PAPERS

IOSR Journals

Dr Karthik Navayan Battula

International Journal of Research

Edupedia Publications

International Journal on Minority and Group Rights (2010) Vol.17 327-353

Annapurna Waughray

Journal of emerging technologies and innovative research

Harshit Pundir

Raja Hanuman

Vijay Jayshwal

vijay jayshwal

BSPK Publication

Devidas Shambharkar

International Journal For Multidisciplinary Research

17001 ADABHUTA MISHRA

Research Papers

Rajendra Mamgain

RESEARCH REVIEW International Journal of Multidisciplinary

Dr. Md Altamash Imam

Shodha Prabha

Dheeraj Pratap Mitra

Dr. Narender Nagarwal

International Journal of Leading Research Publication

Sk Monawar Hossen

Nisha Bano siddiqui

Krithika Balu

RSIS International

S.N. Balagangadhara

Social Anthropology (EASA)

vinod sartape

Economic and Political Weekly

Ghanshyam Shah , Surinder S Jodhka

European Yearbook of Minority Issues, Vol. 8 (2009) 413-453

Nicolas Jaoul

snigdha chandra

RELATED TOPICS

•   We're Hiring!
•   Help Center
• Find new research papers in:
• Health Sciences
• Earth Sciences
• Cognitive Science
• Mathematics
• Computer Science
• Academia ©2024

Inequality, insurgency and conflict: searching for justice for indigenous peoples in India

Alpa shah spent years living amongst some of india's most marginalised people and alongside the naxalites, a communist-inspired guerrilla movement. the result was her award-winning book, "nightmarch". now, more recent shocking events have compelled her to write about a democratic rights activist who had devoted his life to fighting for india’s indigenous population..

When 84-year-old human rights activist and Jesuit priest Father Stan Swamy was imprisoned and died in judicial custody in July 2021, many people across the world mourned the loss of a man dedicated to improving the lives of some of the most disenfranchised in India, and the wider challenge to democracy in India.

Father Stan was one of at least 16 intellectuals imprisoned since 2018 for alleged terrorist activities related to caste-related violence at Bhima Koregaon. The scholars, lawyers and human rights activists detained in the aftermath were accused of having provoked the violence, and for having links with Naxalites – banned Maoist insurgents who have been fighting the Indian state for decades.

We are now seeing a new authoritarianism on the rise in India, one that has parallels in so many other places in the world.

Helping the indigenous population understand their constitutional rights

One of those shocked by the news of Father Stan’s imprisonment and death was Alpa Shah, Professor of Anthropology at LSE. Professor Shah first met Father Stan in 2008, when she was living with the indigenous people of Jharkhand. The Adivasi, tribal people who live outside the caste system in central and eastern India, are among the most neglected groups in India. Their forests, which are rich in mineral reserves, are the heartlands of the Naxalite insurgency.

Professor Shah dismisses the Indian government’s claims of terrorism against Father Stan, highlighting instead that it was his work helping the indigenous people of India that made him vulnerable to state oppression. “Father Stan was among those activists working with the Adivasi to educate them on their constitutional rights, particularly with regards to protecting their land, as multinational corporations aided and abetted by the Indian state tried to grab it,” she says. “It was this work that the state was trying to suppress.”

The Naxalites, Professor Shah explains, are a cohort of Marx, Lenin and Mao-inspired ideologues and tribal combatants whose stated aims are to overthrow the current political system and break the structural barriers that keep the lower castes marginalised in order to create a more egalitarian society.

Although Naxalites consider themselves a movement promoting equality, in practice, patriarchal attitudes are still common, and have impacted on the indigenous communities they live with.

Spending time with the Naxalite guerrilla group

Professor Shah spent four and a half years living in Jharkhand to understand the lives of the indigenous tribes and the insurgents that lived amongst them. Her resulting book, Nightmarch , details a seven-night trek she took with a Naxalite guerrilla platoon and explores how their left-wing ideology has spread amongst the forest’s indigenous populations, whose lives have become embedded with this Maoist movement.

While the Naxalites are often portrayed either as immoral terrorists or as selfless “Robin Hood” figures, reality is far more nuanced, explains Professor Shah. “From the beginning, the Naxalite cause attracted educated, urban youth from dominant caste backgrounds, drawn by the romance of renouncing their home comforts to fight in a revolutionary movement for a better world,” she explains. “But over time, low caste and tribal peoples have also joined the fight. Some of India’s most disenfranchised people are now involved.”

While this mix of people from castes and backgrounds fits the organisation’s egalitarian message, the realities of life within a military organisation do bring up contradictions and difficulties, she says.

The danger of reproducing old inequalities around caste, tribe and gender

“The Naxalite aims are noble, but they are living under intense state repression, and within those conditions it is easy to replicate this violence. It’s also easy to reproduce the inequalities around caste, tribe and gender, even though as a group they are committed to overturning the inequalities that keep indigenous people so disenfranchised.”

One of the areas where this can be seen is that of gender equality, she explains. “Although Naxalites consider themselves a movement promoting equality, in practice, patriarchal attitudes are still common, and have impacted on the indigenous communities they live with,” she says. One example detailed in Nightmarch is the Naxalite response to the Adivasi practice of women and men drinking together - the group’s firm anti-alcohol stance leading it to respond with violence damaging gender relations amongst the Adivasi.

The Adivasis are standing in the way of an economic boom that will benefit these ruling elite.

Although the movement has become intrinsically bound to the indigenous people of the area, there is also a contradiction to their taking up the fight in Adivasi lands, the book suggests. While the group aims to bring communism to the people, Professor Shah explains, they are also unable to sustain themselves without implementing a form of “taxation” – demanding a percentage of all moneys from development projects and large-scale capital accumulation made on insurgent-held land. Many of the forest-based Adivasi communities, however, were already relatively egalitarian in comparison to the caste-based hierarchy of the Indian agricultural plains, meaning that it is the Naxalites who have exposed them to capitalist values and caste hierarchies. These values are taken up by some, potentially undermining the movement’s communist aims.

While Professor Shah explores the potential for these contradictions to damage the guerrilla group itself, she is also keen to stress that the reason behind the Indian government’s response to the rebels is firmly about corporate capital accumulation. “The Indian government has labelled the Naxalites terrorists and run brutal counterinsurgency campaigns to wipe them out, partly because of ideological differences and out of a desire to maintain power. But there is also a strong economic factor in the government’s interest in the area and the Naxalites,” she says.

“Adivasi lands are rich in minerals and very lucrative for the national and multinational corporations hovering over them. The Adivasis are standing in the way of an economic boom that will benefit these ruling elite – and consequently, so are the human rights activists seeking to help them understand and fight for their rights.”

With this recent action, the government has put in prison all these people who represent major facets of the fight for democracy in India and for the fight for human rights.

Why is the Indian government targeting human rights activists like Father Stan?

And so we return to Father Stan and the other activists, lawyers and intellectuals jailed under anti-terror laws. “With this recent action, the government has put in prison all these people who represent major facets of the fight for democracy in India and for the fight for human rights,” Professor Shah explains. “It’s a warning to everybody working on the ground – you get in our way and we’ll put you in jail.”

It is this government response that has led her to highlight the activist’s work on the ground to support India’s indigenous population. “As an anthropologist, most of my research has been to date based on indigenous rights and on the experiences I’ve had living with indigenous people,” she says. “Through that, I came into contact with a whole range of people, including Father Stan, who were fighting for those rights.”

Many of these people, Professor Shah explains, are now in the state’s sights, imprisoned for potentially many years before a trial is even begun. It is these connections that led her to explore Father Stan’s activism in a recent article published in the New Statesman and in the new preface to the UK paperback edition of Nightmarch to be published this month. “Democracy has never been perfect,” she continues. “But we are now seeing a new authoritarianism on the rise in India, one that has parallels in so many other places in the world.”

“It’s important to understand the contributions these activists have made to Indian life, but there is also a wider message, which is what their lives and work can tell us about democracy in India and its unravelling.”

Professor Alpa Shah was speaking to Jess Winterstein, Deputy Head of Media Relations at LSE.

Image: Alpa Shah

Nightmarch: Among India’s Revolutionary Guerrillas by Alpa Shah is published by Hurst and reviewed at the LSE Review of Books . It is the winner of the 2020 Association for Political and Legal Anthropology Book Prize, was shortlisted for the 2019 Orwell Prize for Political Writing and the 2019 New India Foundation Book Prize and was named New Statesman Book of the Year 2018, chosen by Neel Mukherjee.

Interested in research like this?

Sign up to receive our newsletter: a bi-monthly digest of the latest social science research articles, podcasts and videos from LSE

• Share on X share on X
• Share by email share by email
• Subscription subscribe to newsletter
• Share on LinkedIn share on LinkedIn
• Share by reddit share on Reddit
• Download Inequality, insurgency and conflict PDF download
• Share on Facebook share on Facebook

Professor of Anthropology, Department of Anthropology, LSE

Professor Alpa Shah is Professor in Anthropology in the Department of Anthropology at LSE. She also leads a research theme at the LSE International Inequalities Institute on "Global Economies of Care". Her book, "Nightmarch: Among India’s Revolutionary Guerrillas", was winner of the 2020 Association of Political and Legal Anthropology Book Prize, shortlisted for the 2019 Orwell Prize for Political Writing and the New India Foundation Book Prize. It was also a 2018 Book of the Year for the New Statesman, History Workshop, Scroll India, a Hindu Year in Review Book, a Hong Kong Free Press Best Human Rights Book and a Public Anthropologist Must Read.

Related Articles

10 Oct 2023 • 4 min read

13 Aug 2024 • 4 min read

10 Oct 2023 • 5 min read

Trending articles

Try AI-powered search

• Women’s (in)justice in India

A new study shows how the justice system penalises women

Your browser does not support the <audio> element.

A fter Bilkis Bano was raped during riots in Gujarat in 2002, it took India’s legal system six years to convict the Muslim woman’s assailants. Fourteen years into their life sentences, they were released by order of the state’s Hindu nationalist government. On January 8th the Supreme Court deemed that remission illegal. Indian justice is indeed tilted against women to an appalling degree—as a new study illustrates. By tracking 418,190 police complaints in Haryana, a northern state, between 2015 and 2018, it shows that complaints from women were likelier to be delayed and dismissed by the police than complaints from men. The disparities extend to the courts, where female-filed cases go most slowly. Defendants are less likely to be convicted when accused by a woman than a man. ■

Stay on top of our India coverage by  signing up to Essential India , our free weekly newsletter.

Explore more

This article appeared in the Asia section of the print edition under the headline “Thumb on the scales”

Asia January 13th 2024

• South-East Asia learns how to deal with China
• India bridles at China’s growing presence in South Asia
• Bangladesh’s prime minister, Sheikh Hasina, wins a fifth term
• The favourite in Indonesia’s presidential election has a sordid past

From the January 13th 2024 edition

Discover stories from this section and more in the list of contents

More from Asia

Myanmar’s military junta is battered by Chinese-backed forces

The Brotherhood Alliance continues its string of shock victories

Could Japan and South Korea finally become friends?

Younger generations are less concerned with their country’s shared history

Why Indonesia’s horror films are booming

Directors such as Joko Anwar are taking old ghost stories to new heights

Taiwan is trying to learn from the wars in Gaza and Ukraine

Could it repel a potential Chinese invasion?

Welcome to India, where the streets have four names

Constantly renaming cities, roads and stations is pointless and counterproductive

Rich parts of Asia are on the hunt for immigrants

But the demographic maths remain unforgiving

Numbers, Facts and Trends Shaping Your World

Read our research on:

Full Topic List

Regions & Countries

• Publications
• Our Methods
• Short Reads
• Tools & Resources

Read Our Research On:

Religion in India: Tolerance and Segregation

1. religious freedom, discrimination and communal relations, table of contents.

• The dimensions of Hindu nationalism in India
• India’s Muslims express pride in being Indian while identifying communal tensions, desiring segregation
• Muslims, Hindus diverge over legacy of Partition
• Religious conversion in India
• Religion very important across India’s religious groups
• Near-universal belief in God, but wide variation in how God is perceived
• Across India’s religious groups, widespread sharing of beliefs, practices, values
• Religious identity in India: Hindus divided on whether belief in God is required to be a Hindu, but most say eating beef is disqualifying
• Sikhs are proud to be Punjabi and Indian
• Most Indians say they and others are very free to practice their religion
• Most people do not see evidence of widespread religious discrimination in India
• Most Indians report no recent discrimination based on their religion
• In Northeast India, people perceive more religious discrimination
• Most Indians see communal violence as a very big problem in the country
• Indians divided on the legacy of Partition for Hindu-Muslim relations
• More Indians say religious diversity benefits their country than say it is harmful
• Indians are highly knowledgeable about their own religion, less so about other religions
• Substantial shares of Buddhists, Sikhs say they have worshipped at religious venues other than their own
• One-in-five Muslims in India participate in celebrations of Diwali
• Members of both large and small religious groups mostly keep friendships within religious lines
• Most Indians are willing to accept members of other religious communities as neighbors, but many express reservations
• Indians generally marry within same religion
• Most Hindus, Muslims, Sikhs and Jains strongly support stopping interreligious marriage
• India’s religious groups vary in their caste composition
• Indians in lower castes largely do not perceive widespread discrimination against their groups
• Most Indians do not have recent experience with caste discrimination
• Most Indians OK with Scheduled Caste neighbors
• Indians generally do not have many close friends in different castes
• Large shares of Indians say men, women should be stopped from marrying outside of their caste
• Most Indians say being a member of their religious group is not only about religion
• Common ground across major religious groups on what is essential to religious identity
• India’s religious groups vary on what disqualifies someone from their religion
• Hindus say eating beef, disrespecting India, celebrating Eid incompatible with being Hindu
• Muslims place stronger emphasis than Hindus on religious practices for identity
• Many Hindus, Muslims, Buddhists do not identify with a sect
• Sufism has at least some followers in every major Indian religious group
• Large majorities say Indian culture is superior to others
• What constitutes ‘true’ Indian identity?
• Large gaps between religious groups in 2019 election voting patterns
• No consensus on whether democracy or strong leader best suited to lead India
• Majorities support politicians being involved in religious matters
• Indian Muslims favor their own religious courts; other religious groups less supportive
• Most Indians do not support allowing triple talaq for Muslims
• Southern Indians least likely to say religion is very important in their life
• Most Indians give to charitable causes
• Majorities of Hindus, Muslims, Christians and Jains in India pray daily
• More Indians practice puja at home than at temple
• Most Hindus do not read or listen to religious books frequently
• Most Indians have an altar or shrine in their home for worship
• Religious pilgrimages common across most religious groups in India
• Most Hindus say they have received purification from a holy body of water
• Roughly half of Indian adults meditate at least weekly
• Only about a third of Indians ever practice yoga
• Nearly three-quarters of Christians sing devotionally
• Most Muslims and few Jains say they have participated in or witnessed animal sacrifice for religious purposes
• Most Indians schedule key life events based on auspicious dates
• About half of Indians watch religious programs weekly
• For Hindus, nationalism associated with greater religious observance
• Indians value marking lifecycle events with religious rituals
• Most Indian parents say they are raising their children in a religion
• Fewer than half of Indian parents say their children receive religious instruction outside the home
• Vast majority of Sikhs say it is very important that their children keep their hair long
• Half or more of Hindus, Muslims and Christians wear religious pendants
• Most Hindu, Muslim and Sikh women cover their heads outside the home
• Slim majority of Hindu men say they wear a tilak, fewer wear a janeu
• Eight-in-ten Muslim men in India wear a skullcap
• Majority of Sikh men wear a turban
• Muslim and Sikh men generally keep beards
• Most Indians are not vegetarians, but majorities do follow at least some restrictions on meat in their diet
• One-in-five Hindus abstain from eating root vegetables
• Fewer than half of vegetarian Hindus willing to eat in non-vegetarian settings
• Indians evenly split about willingness to eat meals with hosts who have different religious rules about food
• Majority of Indians say they fast
• More Hindus say there are multiple ways to interpret Hinduism than say there is only one true way
• Most Indians across different religious groups believe in karma
• Most Hindus, Jains believe in Ganges’ power to purify
• Belief in reincarnation is not widespread in India
• More Hindus and Jains than Sikhs believe in moksha (liberation from the cycle of rebirth)
• Most Hindus, Muslims, Christians believe in heaven
• Nearly half of Indian Christians believe in miracles
• Most Muslims in India believe in Judgment Day
• Most Indians believe in fate, fewer believe in astrology
• Many Hindus and Muslims say magic, witchcraft or sorcery can influence people’s lives
• Roughly half of Indians trust religious ritual to treat health problems
• Lower-caste Christians much more likely than General Category Christians to hold both Christian and non-Christian beliefs
• Nearly all Indians believe in God
• Few Indians believe ‘there are many gods’
• Many Hindus feel close to Shiva
• Many Indians believe God can be manifested in other people
• Indians almost universally ask God for good health, prosperity, forgiveness
• Acknowledgments
• Questionnaire design
• Sample design and weighting
• Precision of estimates
• Response rates
• Significant events during fieldwork
• Appendix B: Index of religious segregation

Indians generally see high levels of religious freedom in their country. Overwhelming majorities of people in each major religious group, as well as in the overall public, say they are “very free” to practice their religion. Smaller shares, though still majorities within each religious community, say people of other religions also are very free to practice their religion. Relatively few Indians – including members of religious minority communities – perceive religious discrimination as widespread.

At the same time, perceptions of discrimination vary a great deal by region. For example, Muslims in the Central region of the country are generally less likely than Muslims elsewhere to say there is a lot of religious discrimination in India. And Muslims in the North and Northeast are much more likely than Muslims in other regions to report that they, personally, have experienced recent discrimination.

Indians also widely consider communal violence to be an issue of national concern (along with other problems, such as unemployment and corruption). Most people across different religious backgrounds, education levels and age groups say communal violence is a very big problem in India.

The partition of the Indian subcontinent in 1947 remains a subject of disagreement. Overall, the survey finds mixed views on whether the establishment of Hindu-majority India and Muslim-majority Pakistan alleviated communal tensions or stoked them. On balance, Muslims tend to see Partition as a “bad thing” for Hindu-Muslim relations, while Hindus lean slightly toward viewing it as a “good thing.”

The vast majority of Indians say they are very free today to practice their religion (91%), and all of India’s major religious groups share this sentiment: Roughly nine-in-ten Buddhists (93%), Hindus (91%), Muslims (89%) and Christians (89%) say they are very free to practice their religion, as do 85% of Jains and 82% of Sikhs.

Broadly speaking, Indians are more likely to view themselves as having a high degree of religious freedom than to say that people of other religions are very free to practice their faiths. Still, 79% of the overall public – and about two-thirds or more of the members of each of the country’s major religious communities – say that people belonging to other religions are very free to practice their faiths in India today.

Generally, these attitudes do not vary substantially among Indians of different ages, educational backgrounds or geographic regions. Indians in the Northeast are somewhat less likely than those elsewhere to see widespread religious freedom for people of other faiths – yet even in the Northeast, a solid majority (60%) say there is a high level of religious freedom for other religious communities in India.

Most people in India do not see a lot of religious discrimination against any of the country’s six major religious groups. In general, Hindus, Muslims and Christians are slightly more likely to say there is a lot of discrimination against their own religious community than to say there is a lot of discrimination against people of other faiths. Still, no more than about one-quarter of the followers of any of the country’s major faiths say they face widespread discrimination.

Generally, Indians’ opinions about religious discrimination do not vary substantially by gender, age or educational background. For example, among college graduates, 19% say there is a lot of discrimination against Hindus, compared with 21% among adults with less education.

Within religious groups as well, people of different ages, as well as both men and women, tend to have similar opinions on religious discrimination.

However, there are large regional variations in perceptions of religious discrimination. For example, among Muslims who live in the Central part of the country, just one-in-ten say there is widespread discrimination against Muslims in India, compared with about one-third of those who live in the North (35%) and Northeast (31%). (For more information on measures of religious discrimination in the Northeast, see “ In Northeast India, people perceive more religious discrimination ” below.)

Among Muslims, perceptions of discrimination against their community can vary somewhat based on their level of religious observance. For instance, about a quarter of Muslims across the country who pray daily say there is a lot of discrimination against Muslims (26%), compared with 19% of Muslims nationwide who pray less often. This difference by observance is pronounced in the North, where 39% of Muslims who pray every day say there is a lot of discrimination against Muslims in India, roughly twice the share among those in the same region who pray less often (20%).

The survey also asked respondents about their personal experiences with discrimination. In all, 17% of Indians report facing recent discrimination based on their religion. Roughly one-in-five Muslims (21%) and 17% of Hindus say that in the last 12 months they themselves have faced discrimination because of their religion, as do 18% of Sikhs. By contrast, Christians are less likely to say they have felt discriminated against because of their religion (10%), and similar shares of Buddhists and Jains (13% each) fall into this category.

Nationally, men and women and people belonging to different age groups do not differ significantly from each other in their experiences with religious discrimination. People who have a college degree, however, are somewhat less likely than those with less formal schooling to say they have experienced religious discrimination in the past year.

Within religious groups, experiences with discrimination vary based on region of residence and other factors. Among Muslims, for instance, 40% of those living in Northern India and 36% in the Northeast say they have faced recent religious discrimination, compared with no more than one-in-five in the Southern, Central, Eastern and Western regions.

Experiences with religious discrimination also are more common among Muslims who are more religious and those who report recent financial hardship (that is, they have not been able to afford food, housing or medical care for themselves or their families in the last year).

Muslims who have a favorable view of the Indian National Congress party (INC) are more likely than Muslims with an unfavorable view of the party to say they have experienced religious discrimination (26% vs. 15%). Among Northern Muslims, those who have a favorable view of the INC are much more likely than those who don’t approve of the INC to say they have experienced discrimination (45% vs. 23%). (Muslims in the country, and especially Muslims in the North, tend to say they voted for the Congress party in the 2019 election. See Chapter 6 .)

Hindus with less education and those who have recently experienced poverty also are more likely to say they have experienced religious discrimination.

Less than 5% of India’s population lives in the eight isolated states of the country’s Northeastern region. This region broadly lags behind the country in economic development indicators. And this small segment of the population has a linguistic and religious makeup that differs drastically from the rest of the country.

According to the 2011 census of India, Hindus are still the majority religious group (58%), but they are less prevalent in the Northeast than elsewhere (81% nationally). The smaller proportion of Hindus there is offset by the highest shares of Christians (16% vs. 2% nationally) and Muslims (22% vs. 13% nationally) in any region. And based on the survey, the region also has a higher share of Scheduled Tribes than any other region in the country (25% vs. 9% nationally), and half of Scheduled Tribe members in the Northeast are Christians.

Indians in the Northeast are more likely than those elsewhere to perceive high levels of religious discrimination. For example, roughly four-in-ten in the region say there is a lot of discrimination against Muslims in India, about twice the share of North Indians who say the same thing (41% vs. 22%).

Much of the Northeast’s perception of high religious discrimination is driven by Hindus in the region. A slim majority of Northeastern Hindus (55%) say there is widespread discrimination against Hindus in India, while almost as many (53%) say Muslims face a lot of discrimination. Substantial shares of Hindus in the Northeast say other religious communities also face such mistreatment.

The region’s other religious communities are less likely to say there is religious discrimination in India. For example, while 44% of Northeastern Hindus say Christians face a lot of discrimination, only one-in-five Christians in the Northeast perceive this level of discrimination against their own group. By contrast, at the national level, Christians are more likely than Hindus to see a lot of discrimination against Christians (18% vs. 10%).

People in the Northeast also are more likely to report experiencing religious discrimination. While 17% of individuals nationally say they personally have felt religious discrimination in the last 12 months, one-third of those surveyed in the Northeast say they have had such an experience. Northeastern Hindus, in particular, are much more likely than Hindus elsewhere to report recent religious discrimination (37% vs. 17% nationally).

Most Indians (65%) say communal violence – a term broadly used to describe violence between religious groups – is a “very big problem” in their country (the term was not defined for respondents). This includes identical shares of Hindus and Muslims (65% each) who say this.

But even larger majorities identify several other national problems. Unemployment tops the list of national concerns, with 84% of Indians saying this is a very big problem. And roughly three-quarters of Indian adults see corruption (76%), crime (76%) and violence against women (75%) as very big national issues. (The survey was designed and mostly conducted before the World Health Organization declared the COVID-19 outbreak a pandemic.)

Indians across nearly every religious group, caste category and region consistently rank unemployment as the top national concern. Buddhists, who overwhelmingly belong to disadvantaged castes, widely rank unemployment as a major concern (86%), while just a slim majority see communal violence as a very big problem (56%).

Sikhs are more likely than other major religious groups in India to say communal violence is a major issue (78%). This concern is especially pronounced among college-educated Sikhs (87%).

Among Hindus, those who are more religious are more likely to see communal violence as a major issue: Fully 67% of Hindus who say religion is very important in their lives consider communal violence a major issue, compared with 58% among those who say religion is less important to them.

Indians in different regions of the country also differ in their concern about communal violence: Three-quarters of Indians in the Northeast say communal violence is a very big problem, compared with 59% in the West. Concerns about communal violence are widespread in the national capital of Delhi, where 78% of people say this is a major issue. During fieldwork for this study, major protests broke out in New Delhi (and elsewhere) following the BJP-led government’s passing of a new bill, which creates an expedited path to citizenship for immigrants from some neighboring countries – but not Muslims.

The end of Britain’s colonial rule in India, in 1947, was accompanied by the separation of Hindu-majority India from Muslim-majority Pakistan and massive migration in both directions. Nearly three-quarters of a century later, Indians are divided over the legacy of Partition.

About four-in-ten (41%) say the partition of India and Pakistan was a good thing for Hindu-Muslim relations, while a similar share (39%) say it was a bad thing. The rest of the population (20%) does not provide a clear answer, saying Partition was neither a good thing nor a bad thing, that it depends, or that they don’t know or cannot answer the question. There are no clear patterns by age, gender, education or party preference on opinions on this question.

Among Muslims, the predominant view is that Partition was a bad thing (48%) for Hindu-Muslim relations. Fewer see it as a good thing (30%). Hindus are more likely than Muslims to say Partition was a good thing for Hindu-Muslim relations (43%) and less likely to say it was a bad thing (37%).

Of the country’s six major religious groups, Sikhs have the most negative view of the role Partition played in Hindu-Muslim relations: Nearly two-thirds (66%) say it was a bad thing.

Most Indian Sikhs live in Punjab, along the border with Pakistan. The broader Northern region (especially Punjab) was strongly impacted by the partition of the subcontinent, and Northern Indians as a whole lean toward the position that Partition was a bad thing for Hindu-Muslim relations (48%) rather than a good thing (39%).

The South is the furthest region from the borders affected by Partition, and Southern Indians are about twice as likely to say that Partition was good as to say that it was bad for Hindu-Muslim relations (50% vs. 26%).

Attitudes toward Partition also vary considerably by region within specific religious groups. Among Muslims in the North and West, most say Partition was a bad thing for Hindu-Muslim relations (55% of Muslims in both regions). In the Eastern and Central parts of the country as well, Muslim public opinion leans toward the view that Partition was a bad thing for communal relations. By contrast, Muslims in the South and Northeast tend to see Partition as good for Hindu-Muslim relations.

Among Hindus, meanwhile, those in the North are closely divided on the issue, with 44% saying Partition was a good thing and 42% saying it was a bad thing. But in the West and South, Hindus tend to see Partition as a good thing for communal relations.

Poorer Hindus – that is, those who say they have been unable to afford basic necessities like food, housing and medical care in the last year – tend to say Partition was a good thing. But opinions are more divided among Hindus who have not recently experienced poverty (39% say it was a good thing, while 40% say it was a bad thing). Muslims who have not experienced recent financial hardship, however, are especially likely to see Partition as a bad thing: Roughly half (51%) say Partition was a bad thing for Hindu-Muslim relations, while only about a quarter (24%) see it as a good thing.

Sign up for our weekly newsletter

Fresh data delivery Saturday mornings

Sign up for The Briefing

Weekly updates on the world of news & information

• Beliefs & Practices
• Christianity
• International Political Values
• International Religious Freedom & Restrictions
• Interreligious Relations
• Other Religions
• Pew-Templeton Global Religious Futures Project
• Religious Characteristics of Demographic Groups
• Religious Identity & Affiliation
• Religiously Unaffiliated
• Size & Demographic Characteristics of Religious Groups

Where is the most religious place in the world?

Rituals honoring deceased ancestors vary widely in east and southeast asia, 6 facts about religion and spirituality in east asian societies, religion and spirituality in east asian societies, 8 facts about atheists, most popular, report materials.

• Questionnaire
• இந்தியாவில் மதம்: சகிப்புத்தன்மையும், தனிமைப்படுத்துதலும்
• भारत में धर्म: सहिष्णुता और अलगाव
• ভারতে ধর্ম: সহনশীলতা এবং পৃথকীকরণ
• भारतातील धर्म : सहिष्णुता आणि विलग्नता
• Related: Religious Composition of India
• How Pew Research Center Conducted Its India Survey
• Questionnaire: Show Cards
• India Survey Dataset

901 E St. NW, Suite 300 Washington, DC 20004 USA (+1) 202-419-4300 | Main (+1) 202-857-8562 | Fax (+1) 202-419-4372 |  Media Inquiries

Research Topics

• Email Newsletters

ABOUT PEW RESEARCH CENTER  Pew Research Center is a nonpartisan fact tank that informs the public about the issues, attitudes and trends shaping the world. It conducts public opinion polling, demographic research, media content analysis and other empirical social science research. Pew Research Center does not take policy positions. It is a subsidiary of  The Pew Charitable Trusts .

© 2024 Pew Research Center

• Law of torts – Complete Reading Material
• Weekly Competition – Week 4 – September 2019
• Weekly Competition – Week 1 October 2019
• Weekly Competition – Week 2 – October 2019
• Weekly Competition – Week 3 – October 2019
• Weekly Competition – Week 4 – October 2019
• Weekly Competition – Week 5 October 2019
• Weekly Competition – Week 1 – November 2019
• Weekly Competition – Week 2 – November 2019
• Weekly Competition – Week 3 – November 2019
• Weekly Competition – Week 4 – November 2019
• Weekly Competition – Week 1 – December 2019
• Sign in / Join

Unfolding the Reality of Racism in India

This article is written by Joshita Mohanty. In this article, the author has explained the reality of racism in India.

Table of Contents

Introduction to Racism

Race can be defined as the attributes, traits and features which differentiates one group from the other existing social groups. In simple words, races are the physical qualities that one inherits biologically and serves as a way of self-identification from the other groups. Racism is a theory that one race is superior that the other based on the physical attributes, caste, creed, ethnicity or origin.

A person is being racist when he displays the emotions of hatred, prejudice, biasness and intolerance against another person solely due to his skin color, structure of his lips, language, place of origin or any other attribute which he might have gained biologically. We live in a country where racism is deeply rooted, especially in the North-east parts. The north-eastern people are subjected to daily humiliation and passing of comments such as by calling them “Chinese”. With the ongoing spread of the COVID-19, there has been an increase in the hate crime against the Northeast Asian people due to their facial features. The constant insult, “Chinki” has been invariably used by the Indians to identify any East Asian person which clearly depicts racism. 

We live in a society where the people are highly obsessed with one’s skin tone. Indians have varied degrees of skin complexion and they are categorized as fair, dusky, dark etc. Indians believe that fair-skinned people are of a much more worth and value than those who are dark skinned. The fair is considered the intellectual and gets the respect, dignity and the social status while the dark are left behind struggling for their rights and status. We face color hatred and prejudice and somehow still choose to remain silent about it.

The people need to understand that a person’s worth or status is not determined by his or her color. There are numerous cosmetic brands promoting skin lightening creams and lotions. There are advertisements promoting the desperate need of looking fair. The question is why? No one has the right to question or judge one’s complexion. Racial discrimination brings down the morale and the enthusiasm of the dark, they do not get a chance to stand up and speak up or fight for themselves. The mindset of the Indian society should realize the fact that no matter what the skin tone is, what caste or origin a person belongs to, irrespective of all the other physical traits, a person is entitled to equality before the law and has every right to deserve the same respect and honor a fair person gets. 

Ancient India and Racism

India is known as one of the most mega diverse nations in the world. It is indeed a diverse country and a home for people belonging to different caste, religion, color, creed, culture and traditions. Indians are known for their varied degrees of skin complexion termed as fair skinned and dark skinned. The skin color has always remained an important factor in determining a person’s value and worth. Fair skin people are considered to be of a superior status than to the people with a dark sin. Racism has been prevailing in India since the Rig Veda Period, followed by the Mughal era and the British rule. 

Rig Veda Period 

The Indian caste system has always remained very complex in the terms of its stratification. The caste system is divided into 4 parts, Brahmins, Kshatriyas, Vaishyas and the Shudras. The earliest form of racism was seen in the Rig Veda period itself. The brahmins were considered as the most upper-class people, followed by the kshatriyas and the Vaishyas. Shudras were the lowest of all. They were called untouchables due to their dark skin color and background. No one was permitted to eat or sleep with them, as the Brahmins coined them as impure. They were subjected to exploitation mainly because of their dark complexion and were generally referred as the Black Tribe. Two other significant groups existed, the Aryans and the Dasyus (Non-Aryans). The Aryans belonged to the noble society as they were fair in color. They treated the Dasyus as their enemies and were highly condemned. They were known as the black population. But it should be noted that, the Ancient Mythology did not show any such signs of racial discrimination.

The dark-skinned heroes and warriors were highly praised because of their power and courage. Lord Krishna is an epitome of Lord Vishnu who is himself dark in color. Draupadi, who was the leading female character in the Mahabharat is described as a young, dark and a beautiful woman. This showed that people appreciated the beauty and the charm irrespective of the skin color. Goddess Kali and Parvati are also described as dark, but exceedingly beautiful. Thus, this shows that the caste discrimination definitely led to the color discrimination in the Vedic period. But nonetheless the Ancient Mythology depicted every human with the same dignity and appreciation irrespective of their skin color.

The Mughal Era 

India served as a home to the Mughal invaders as well. These led to the start of the Mughal empire in 1526. There is no definite depiction of hatred and prejudice by the Mughal emperors on the basis of skin color, caste or background. However, the Muslims and the Arab did have a much fairer complexion than the Indians. But the differences in the skin tone did not pose as a harm or threat to the local population. 

The British Raj 

India was ruled by the British from 1858-1947. This was the period when the racial discrimination took its worst form. The British were extremely fair skinned, hence they considered themselves as the most superior and influential. The Indians being of a dark color were highly condemned and were subject to utmost exploitation and harassment by the British rulers. In 1935, the British introduced 400 Indian groups which were known as the untouchable and the impure due to their tone of the skin color. The comparatively light skinned Indians earned a position in the Army but the dark skinned were either denied access to employment or were given odd, degrading jobs. Freedom fighters like Mahatma Gandhi, BR Ambedkar, Jyotiba Phule etc. fought deeply for the eradication of untouchability. The untouchables formed a group and referred themselves as the Dalits.

The Dalits and Shudras were denied access to drinking water, entering temples, educational institutions, employment etc. They were considered so impure and contaminated that if a person touched them, they should wash themselves with the holy water. The Hindu Swaraj movement led by Gandhiji did not only focus from freeing India from the clutches of British, but also to free the untouchables and the Shudras from the exploitation and oppression. Gandhiji named the Dalits as Harijans, which meant that they are the people of God. He opened an ashram for them, where he co-lived with the Harijans. Jyotiba Phule led the Anti-Caste Dalit Movement in the 19 th century which emphasized on giving the same level of respect, dignity and honor to the Dalits. Thus, the white skin rulers had moulded the Indian society on the basis of skin complexion and caste. The white people became the ruling class and the dark people were the victims to racial discrimination and oppression.

Racisim in the Form of Colorism

Our country has a history of being ruled by the whites, i.e. the Portuguese, the Dutch and French traders, the Mughals, the British. They were relatively fairer than the rest of the Indian population. This succession by the white people left behind the desperate desire of looking fair. Indians felt that only the light skin people can attain power, dignity and respect as they were the master race. The racial prejudice in our country has taken the form of colorism. The basic definition of colorism means that differentiating or classification of a person from another on the basis of the skin tone or complexion. Discrimination against the members of the same race due to their dark skin complexion is called colorism. The black people are generally considered of a lower status and they are included in the lowest strata of the society while the fair is considered the noble and intellectual. In our Indian society, the complexion of a person is given a lot of importance, fair people are believed to have positive impacts and the dark has negative impacts. This is how the stereotypical mindsets of the Indians work. The black is now hated upon, it is highly condemned by the people worldwide. 

Racism and colorism are very closely related to each other. People with a lighter skin tone were considered as a rich of an upper-caste while people with a dusky skin tone is considered as a poor of a lower caste. Due to the color discrimination, the black people face problems all over the world. It brings down their morale, enthusiasm, self-efficiency to a great extent. They fear the world outside, the voices of the black people go unheard. They do not receive the right amount of appreciation, instead they face constant hatred and are subjected to brutality. The black people face harassment be it in either a physical or virtual form on any online platform. They are bullied not only on the basis of their color, but also on the basis of the structure of their lips or any facial attribute. The black color is the least preferred color in the entire human race. They are denied access to educational institutions, workplace or employment services, social services etc. There is no system which would act as a protection shield against the brutal and the inhumane bullying. The crime rate against the black has evidently increased, but people choose to be silent about it. If the same crime had been done to a white, then the public and the law would have done their best to win justice.

Factors Promoting Colorism

The social media and the advertising agency contribute to a great extent in favoring the notion of colorism. It is well known that the people would prefer a lighter skin tone than a deeper one and they would try their level best to reduce the tone of their skin color using any artificial means. People tend to follow the social media, their role models and hence in a despair to look fair. There are numerous cosmetic brands and skin lightening industries which came up as a solution to their consumer’s needs. In 1975, the “Fair and Lovely” cream was launched by Hindustan Unilever. This brand added a lot to the theory of colorism. It had become an indispensable requirement in the life of the young girls. In the advertisement, it was depicted that the father of the girl was disappointed due to her dark skin color and he wished upon if he had a son. Then, the mother gives the famous cream to the girl which would lighten up her skin tone. Thus, eventually the girl underwent the transition from dark to fair. This finally made her father proud and she was successful in life. It gained immense response as it was a skin lightening cream. Similarly, in 2005, the “Fair and Handsome” cream was launched by Emami, whose brand ambassador was Shahrukh Khan. 

This clearly shows how an advertising agency can brainwash the minds of the people. It denoted that the deep complexion was not acceptable by the society anymore and how the dark people prove to be a disappointment. Only the fair people could achieve success and lead a happy life. Such fairness cream commercials promote the concept that how fairness is the only means of achieving success, dignity, honor and respect. Such products created an obstacle in the society by differentiating people on their skin tone. There was no actual appreciation of the natural beauty and color anymore. It lead to the formation of biasness on the preference on the skin tone and color. In 2014, the Advertising Standard Council of India, laid down guidelines that there should be no advertisements which demonstrates negative conventions on skin color or depict deeper skin tone people unsuccessful in life. Thus, colorism really brings down the level of self-esteem and confidence in life of the people which in turn creates a confined status. 

Ethnicity and Racism: Differences

India is the country which portrays a unique combination of people having various cultures, religions, tribes and traditions. The variety in the language, culture, originality, religion brings in the existence of ethnicity. The basic definition of ethnicity refers to the cultural and the sociological factors such as the language, religion, tradition and the place of origin. It basically means the background of the place of the origin and its specific cultures and traditions which are taken up by the people. It is not something that a person attains biologically or genetically. Facial and other genetic attributes do not come under the category of ethnicity. If a person is questioned as to reveal his identity, it may push him to categorize his identification on the basis of the place he was born and brought up, the language and the culture taken up by him. Ethnicity is a group where the people share common traditions, culture and language. The three main ethnic groups of India are as follows:

• Indo-Aryans which mainly comprises of Assamese, Bengali, Gujrati, Hindi, Kashmiri, Konkan, Marathi, Nepali, Sindhi, Urdu and Punjabi. 
• Dravidians which mainly comprises of Kannada, Tamil, Tulu, Telegu and Malayali. 
• Sino Tibetan which comprises of Bodo and Manipuri.
• Austroasiatic which comprises of Santhali.

Very often, race and ethnicity are confused with each other and are considered the same. But in reality, there exists distinctive features between the both. Race is broadly defined as the facial features like the skin color, shape of the lips, eyes or nose or any other feature which is inherited genetically or biologically. On the other hand, ethnicity has a sociological aspect, it distinguishes a group from the other based on their linguistic, culture and the traditional aspects. A person can either accept or deny to conform to its own ethnic group. But a person cannot deny its own race because it is something that he owns biologically. Both, race and ethnicity are used to categorize people and distinguish them from the others. These two draw a fine line between supremacy and inferiority, acting as a barrier to equality that should be given to the people of all races and ethnic groups. 

The Growing Crime and Abuse due to Racial Discrimination

Abuse and violence against the schedule caste and scheduled tribes.

The Indian caste system is divided into 4 parts, i.e. Brahmins, Kshatriyas, Vaishyas and the Shudras. Shudras are the present day’s backward classes. It includes the schedules caste and the scheduled tribes. Dalits which were formerly known as “untouchables” are literally considered the outcastes. The upper-class Hindu consider the Dalits impure and contaminated; they are excluded from the caste system. In India, the Dalits are the most exposed to the inhumane and abusive treatment. Dalits are denied access to the basic privileges like drinking water, entering temples, education from institutions or eating in the presence of upper-class Hindus.

India’s National Crime Records Bureau released a report stating that on an average everyday 2 Dalit are murdered; 3 Dalit women are raped and 2 Dalit are assaulted. As per NCRB, the crimes against Dalit rose by 25% from 16.3 crimes per 10,000 Dalits in 2006 to 20.3 crimes in 2016. 422,799 crimes were reported against the Dalits between 2006-2016. Most of the crimes are committed in Delhi, Mumbai, Sikkim, Goa, Bihar and Jharkhand. The number of pending police investigation rose from 8380 cases in 2006 to 16,654 in 2016. The number of pending trials rose by 50% from 85,264 to 129,831 between 2006-2016. Thus, this shows that the justice has never been in the favor of the Dalits. This is because the mostly, the village panchayats, the government officials, the police officers etc. are in the favor of the upper caste Hindus and they are paid an amount of money to shut the investigation of the case.

The Dalits live in a world of oppression, fear and are always dominated upon. They are beaten to death for standing up and speaking up for themselves, they face large scale abuse for fighting for their very own privileges. The upper caste Hindus condemn the Dalits and look upon them as untouchables who deserve nothing but are a shame to the humanity. Inhumanity and abuse against the Dalits and the SCs STs go unnoticeable because the public and law do not consider them important enough. The government chooses to remain silent rather, giving the other castes an upper hand over them.

On February 17 th , 2020, Akash Kumar Koitiya, who is a Dalit was attacked in the Banaskantha District in Gujarat by the men of Thakor koli as he was riding a mare during his own wedding procession. The men pelted stones at him for riding a mare as it was considered as a privilege meant for the upper Hindu class only. 

In the year 2018, month of May, four wedding processions of Dalit was similarly attacked by the people belonging to the Thakor community and other upper classes. Even after the police investigation, no arrests were made. 

In Uttarakhand, a Dalit man named Jitendra was brutally attacked by the men of the upper class and 9 days later, due to the severe injuries he died. The reason of the attack was that he ate food in a wedding in the presence of the upper- class villagers. The local residents claimed that since the food was prepared by the upper-class people, the Dalits were not allowed to touch or eat it. Such cases of killings for ordinary and common reasons posed as a threat to the Dalits, fearing the outcome, they never rose their problems to the higher authorities. 

The Dalit women are subjected to rape, brutal harassment, violence and torture by the men of the upper class. They are generally forced into prostitution and girl child trafficking. In UP, a 24-year-old Dalit woman, named Savitri, who was 9 months pregnant was beaten to death by the Anju Devi and her son, Rohit who belonged to the Thakur community. They said that the victim had contaminated the garbage bin by touching it as it belonged to the upper Thakur community. She was so ruthlessly beaten that she suffered a miscarriage and was declared dead.

The above instances show how the Dalits are being treated in the different parts of the country. They face nothing but pure humiliation and ruthless violence. Article 17 of the Indian Constitution says that untouchability has been abolished and one who practices it shall be punished under the law. The Untouchability Offences Act, 1955 also prohibits the practice of discrimination against the untouchables like entering temples or drinking water from the well. Although, there are laws implemented but the problem lies in its enforcement. The laws should be enforced with much stricter implementation. The Dalits are mere puppets who do not have the proper means, i.e. money and power to fight against the discrimination. Class conflict has elevated way too high and people should know that Dalit lives matter too. 

Racist Abuse and Aggression against the People of North-East India 

Racial discrimination against the north-east Indians is deeply rooted in our Indian Society. Indians have a very basic and stereotypical notion about the north-east parts of India. The north-eastern people are most of the time addressed as “Chinki” due to the structure of their eyes which is very common among all the people of Northeast and that particular feature differentiates them from the rest of the Indians. They are often questioned if they eat dogs, snakes or frogs because the Chinese eat it as a part of their food diet. Whenever we come across a girl who has a fair skin tone, with absolutely straight hair and Mongolian facial features, the first thought that comes in our mind would be “Oh! Look a Chinese girl”. People often call out the north east Indians as Chinese, Korean, Japanese etc. To a lay man’s eyes, they all look the same but that does not give them the right to go ahead and discriminate them. The north east region people feel indifferent and isolated. People do not call a Sikh, a Pakistani nor do they call a Bengali, a Bangladeshi but why is it so easy for them to call an Assamese, a Chinese. This is pure irony. Indians are so conscious and mainstream about the looks that if a person does not fit into the stereotype custom appearance, he/she should be hated upon. Racial slurs have become extremely common in north east states. 

The most tragic case of north east India was the murder of a 20-year-old boy, Nido Tania who was from Arunachal Pradesh. In the year 2014, January 30 th Nido Tania died due to the severe lung injures he had been inflicted upon as a result of ruthless and brutal beating by the shopkeepers in the market of New Delhi. Nido got into an argument with the shopkeepers as they passed racial slurs and comments on his long, dyed hair, facial features like eyes ad his dressing sense. The locals even claimed that the shopkeepers kept calling him out as Chinki or Chinese. The sad killing of Nido was a heinous crime which was an outcome of pure racial prejudice. The police had charged the accused under section 302 of the IPC, however the CBI dropped the murder charges and framed charges under the SC/ST Atrocities Act, 1989. Later, the court dropped the charges of SC/ST act saying that there was no establishment of the motive of “racial slur”. This incident moved the north east Indians in a very aggressive and agitated way. They demanded equal recognition and appreciation for the north east states. 

With the ongoing spread of the Coronavirus, the racial prejudice against the north east Indians are also increasing day by day. The north east people staying in different parts of India have reported cases of abuse, bullying and intolerance due to their mere facial resemblance to those of Chinese. The people accuse them of carrying the virus based on their mongoloid features. There are cases where the staff of the grocery store asked them to show their identity to reveal that they were Indian and not foreigners. 

Ever since the pandemic started, the virus is being used as an insult to the north east Indians. On 22 nd March 2020, a humiliating report of a racial slur was made by the victim, Rameshwori who stays in Delhi. She was spat upon by a man who was probably chewing tobacco and she claimed that the man shouted “Coronavirus”. This happened because that man could clearly see that the victim looked different than the others with the mongoloid features and could probably be a carrier of coronavirus. This attack had created an environment of fear for the north east, they feared of the harm that be possibly done to them by the people of their own nation. Times like this call for unity and cooperation but instead there is a spread of violence and hatred against the migrants of north east.

Recently, a group of Manipuri students were harassed and forced to leave the house by their landlords in Kolkata. They were mocked as Chinese and corona. People need to understand that these students live away from their home and such kind of harsh treatment will leave them vulnerable. Small children are taught to cover their mouth while passing by any north east migrants. The north east migrants are being forces to leave their place of stay and move out of the country itself. They are being tagged and labelled as Coronavirus. 

Alana Golmei who is the founder of the North east helpline and security, recently wrote to the ministry of home affairs regarding the concern of the growing racial discrimination since the rise of the pandemic. She was herself called as “corona” at the NCERT office in Delhi, so she had a clear idea of how the rest of the migrants are treated. They are exposed to all kinds of hatred by every social group around them. The hatred is not only physically, but also on online platforms like twitter, Instagram etc. where people are asking them to leave the country. Such comments leave behind a very traumatic effect in the mind of the people. They are emotionally disturbed and are vulnerable in facing the outside world, mainly women. The people should that the facial features are similar to those of Chinese, just because of their ethnic group, i.e. Tibetan Mongoloid origin and that does not serve as a basis of racial discrimination and prejudice. 

Laws Implemented For Racial Discrimination

Constitutional provisions identified under the constitution of india.

• ARTICLE 14 says that no person should be deprived of equality within the territory of India.
• ARTICLE 15(1) says that there should be no discrimination on the grounds of religion, race, caste, sex or place of birth and ARTICLE 15(3) guarantees to make special provisions for children and women. 
• ARTICLE 16 ensures the citizens equal opportunities of employment to both the men and women. 
• ARTICLE 17 abolishes the practice of “untouchability” and any person who practices untouchability shall be punishable under the law. 
• ARTICLE 21 protects the citizens from deprivation of life and personal liberty. 
• ARTICLE 46 ensures the protection of the weaker sections of the people the Scheduled Castes and the Scheduled Tribes and promotes provisions with special care to meet their economic and educational interests. 
• ARTICLE 51(A)(e) signifies the duty of every citizen to the feeling of harmony and brotherhood among all the citizens of India and abandon the practices which are derogatory to the dignity of women.
• ARTICLE 243D(3) says that one-third (including the number of seats reserved for the women of Scheduled caste and Scheduled tribe) of the total number of seats has to be reserved for women in Panchayat. 
• ARTICLE 243T(3) says that one-third (including the number of seats reserved for the women of scheduled caste and scheduled tribe) of the total number of seats in every municipality has to be reserved for women. 
• ARTICLE 243T(4) provides for the reservation of offices of chairpersons in the municipalities for the scheduled castes, scheduled tribes and women as per the manner provided in the state. 

Other Legislations and Acts

Anti discrimination and equality bill, 2016.

In the month of March, the Congress Member of Parliament had introduced the bill in the Lok Sabha. The bill signifies that there be no discrimination against the people belonging to the weaker and the poorer sections of the society on the grounds of caste, creed, religion, sex, color, place of originality etc. The bill guarantees protection to the weaker sections like the scheduled caste and the scheduled tribes, who are always exposed to irrational abuse and violence for mundane reasons. It provides measures for redressal and provisions for compensation and exemplary awards. 

The Caste Disabilities Removal Act, 1850

This particular law was passes in the British India under the rule of East India Company in 1850. This law gave people the freedom to convert from one religion to another with all the equal rights. The conversion of the religion would not take away their rights, especially inheritance. This law gave a clear view that a person will not be denied his right of inheritance to the parental property, even after he under goes a conversion of religion. For example, a child of Hindu will still be considered a Hindu even after the conversion in terms of inheriting property. 

The Prevention Of Atrocities Act (Scheduled Caste And Scheduled Tribes), 1989

This law was passed on September 9 th , 1989. This law protects the SCs and the STs from the discrimination and exploitation. It provides protection to the weaker sections from atrocities, abuse, brutality and ruthless violence. It lists around 22 offences which would come under the category of discrimination like denial of access to drinking water, safe hygienic conditions, edible food, access to hospitals, education, entry into temples etc. Section 14 of SC/ST Act provides for the speedy trial courts so that the members of the OBC and other tribal communities get speedy justice and do not remain defenseless. There is no provision for an anticipatory bail for offence committed under the act as per the new Section 18(a). 

Black Lives Matter Movement

Black lives matter is a platform which was established in the year, 2013 after the horrific and tragic killing of Trayvon Martin on 26 th February, 2012. It is a platform founded to reveal how the black are always suppressed by the whites. Trayvon Martin, a 17-year-old African American teen was killed by George Zimmerman, as a result of fatal shooting, in Sandford, Florida. Instead of being held accused for second degree murder charges, after a lot of deliberation, Zimmerman got acquitted and walked out freely. He claimed that he shot Martin as self defense and the jury found no probable evidence. This shows the racial prejudice against the black community. There was no justice given to the murder of Martin. Zimmerman got his freedom out of a murder and this revealed how the self-defense law prevailed in the favor of Zimmerman. It’s very clear that the supremacy of the whites always prevails no matter what. Black lives matter movement is a platform where people demand justice for the lives of the black. They emphasis on the issue that even the black lives matter and they should be a given a chance to speak up and fight for themselves. It reveals the truth of the dominance of the whites over the black. 

In the light of the recent events, the racist murder of George Floyd on 25 th May, 2020 has sparked a revolution against racial discrimination worldwide. George Floyd, a 46-year-old African American was killed in Minneapolis, by a police officer, named, Derek Chauvin who had his knees pressed against the throat of Floyd for nearly about 8 minutes and 46 seconds, until he was no more. Three other officers named, Tou Thao, J. Alexander and Thomas Lane were also involved in the killing. The police had been called upon after a grocery store made a call to the 911 stating that Floyd used fake currency to buy a packet of cigarettes. As the officer handcuffed Floyd, he lied down on the ground. Soon after that, Derek Chauvin suffocated Floyd, by applying a lot pressure on his back and neck. Floyd complained that he was having breathing problems and also that he was claustrophobic, in spite of this knowledge, Derek Chauvin still placed his knees on Floyd’s neck with an intention of assaulting him while Floyd was breathing his last. Derek is charged under an offence of second-degree murder and the rest 3 are charged under an offence of abetment of murder. This is a clear incident of brutality and ruthlessness. 

Article 2 of the Human Rights Act talks about the right to life, except for the death penalty which is provided under the law. No person has been granted the right to deprive another person of his own life. The law guarantees the protection of life of every human. All lives matter, be it black or white. There should be no discrimination when it comes to the protection of one’s life, because life is important to each and every one. It is a definite and absolute right. No one can come and just snatch it away from you. 

The blacks have been poor victims of racial killing, murders, sexual harassment, abuse, bullying or maybe to every other possible crime. The killing of George Floyd on the basis of his race was a pure representation of the abomination and dislike faced by the people of a deeper skin tone. The merciless killing led to a huge uprising of protests by the citizens in America, thousands of people opposed the lockdown in Britain and many other parts of the world and marched away in groups to demand justice for Floyd. People are mourning and grieving over the death of an unarmed, innocent man who was begging for his life. The people are overwhelmed and are in a raging fury. Cities which used to be peaceful and calm, are now filled with rallies, marches, protests etc. This incident has brought people from worldwide to come together and act against the illegal and unjust racial killing. Even on online platforms, like Twitter, Instagram, Facebook etc. people are using hashtags like “BlackLivesMatter”, “GeorgeFloyd”, “Icantbreathe” etc. to inspire people all over to come up and fight for the rightful justice. 

Police killings and police violence in the U.S have emerged as a serious problem. Another reason of the killing of George Floyd is police brutality. The police misuse their power and end up claiming the lives of the innocent civilians. The area of focus is mainly on the people who belong to a black race. The National Vital Statistics system released a report stating that police brutality and police killing stands as the sixth leading reason of death. Police killings lead to 1.6% of the death of the black people who fall under the age group of 20-24. A black man has a greater risk of getting killed as compared to a white man. Public reports have found out that lives of 52 of every 100,000 men and 3 of every 100,000 will be claimed by the police. The judicial system should implement stricter laws to reduce the cases of abuse of power by the higher authorities and police officers. The police departments should definitely be held accountable for their utmost misuse of their power. 

I would like to conclude this article by saying that yes, racial prejudice does exist in our country. India being such a complex and diverse nation, is bound to have some differences between the people, be it the facial features, the skin color, the language, the caste or the religion. But these mere differences do not serve as a ground for discrimination. India is widely known for having varied cultures, traditions, ethics, religions, languages, communities etc. On one hand, we say that we are proud of living in a country so beautiful and diverse that it embraces people belonging to different cultures and traditions and on the other hand, we go freely discriminating and spreading racial prejudice against the people just because they belong to a different community or ethnic group, for instance the North East Indians who belong to the Tibet Mongoloid ethnicity. How ironical is that. Our Indian society has a pre-determined assumption that skin tone preferences have to exist no matter what. They are reluctant in accepting the fact that being dark is beautiful and that the dark is entitled to the same amount of dignity and respect that a fair would receive. Person will a lighter skin tone will always be preferred over a person with a deeper skin tone. This leads to the elimination of opportunities for the black people in every field, be it education or employment. They are a constant subject to hate crime due to their skin color, which makes them feel unsafe and threatened in their very own country. Its high time that the spread of racial prejudice and hatred against the blacks should be stopped, stricter law should be implemented and enforced.

Derogatory comments, racial slurs, racial insults, racist killings etc. should cease to exist. We should embrace and appreciate the people for who they are and not on the basis of how they look. Skin color or caste do not define the character of the person, passing judgmental comments on their skin color and looks does nothing good, but makes them feel isolated and alienated from everyone else. Just like the fair, the brown and black people are also God’s creation and there is absolutely nothing to be ashamed of. After all, Lord Krishna and Lord Shiva are also known to be the dark-skinned Dravidian Gods, dark, yet beautiful. 

• Dr. J N Pandey (Constitutional Law of India)
• The Constitution of India, 1949
• https://indianlaw.org/
• https://scroll.in/
• https://caravanmagazine.in/
• https://journals.sagepub.com/
• https://www.britannica.com/
• https://www.thehindu.com/
• https://www.thoughtco.com/
• https://www.researchgate.net/

LawSikho has created a telegram group for exchanging legal knowledge, referrals and various opportunities. You can click on this link and join:

https://t.me/joinchat/J_0YrBa4IBSHdpuTfQO_sA

Follow us on  Instagram  and subscribe to our  YouTube  channel for more amazing legal content.

RELATED ARTICLES MORE FROM AUTHOR

Hiba (gift) under muslim law, difference between seat and venue of arbitration, krishna kumar singh vs. state of bihar (2017), leave a reply cancel reply.

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

3-Day Bootcamp (LIVE only) on

TURBOCHARGE YOUR LAW PRACTICE with AI as copilot

Register now

Thank you for registering with us, you made the right choice.

Congratulations! You have successfully registered for the webinar. See you there.

Essay on Caste Discrimination in India

Students are often asked to write an essay on Caste Discrimination in India in their schools and colleges. And if you’re also looking for the same, we have created 100-word, 250-word, and 500-word essays on the topic.

Let’s take a look…

100 Words Essay on Caste Discrimination in India

Introduction.

Caste discrimination in India is a long-standing issue. It is a form of bias where people are divided into different social groups, known as castes. This system often leads to inequality and unfair treatment.

Origins of Caste System

The caste system began thousands of years ago in India. It was initially based on occupation, but over time, it became hereditary, causing deep-rooted divisions in society.

Effects of Caste Discrimination

Caste discrimination has negative effects, such as social exclusion, limited opportunities, and violence against lower castes. It hinders social development and unity.

It’s crucial to eradicate caste discrimination for a fair and inclusive society. Education, awareness, and strict laws can play a significant role in this process.

250 Words Essay on Caste Discrimination in India

Manifestations of caste discrimination.

Caste discrimination manifests in various forms, from social ostracism and economic deprivation to physical violence and educational disparities. The lower castes, often referred to as the Scheduled Castes or Dalits, face the brunt of this discrimination. They are denied access to public services, educational institutions, and job opportunities.

Legislative Measures and Their Effectiveness

India has enacted numerous laws to eradicate caste discrimination, such as the Scheduled Caste and Scheduled Tribe (Prevention of Atrocities) Act, 1989. However, the efficacy of these laws is questionable. Despite the legislation, the caste system remains deeply ingrained in Indian society, perpetuated by cultural norms, political manipulation, and economic disparity.

Caste discrimination in India is a complex issue that requires a multifaceted solution. Legal measures alone are insufficient; they must be supplemented by social reforms and educational initiatives. Moreover, a shift in societal attitudes is needed to truly eradicate caste-based discrimination. The fight against caste discrimination is not just a legal battle but a moral one, a fight for the very soul of India.

500 Words Essay on Caste Discrimination in India

Caste discrimination in India is a deeply rooted social issue that has been prevalent for centuries. This hierarchical system, initially intended for division of labor, has morphed into a tool of oppression, perpetuating inequality and social injustice.

The Caste System: A Historical Perspective

The caste system in India, dating back to around 1500 BCE, was initially based on individuals’ professions. Over time, it evolved into a hereditary system, with four primary castes or ‘Varnas’: Brahmins (priests and teachers), Kshatriyas (warriors and rulers), Vaishyas (farmers, traders, and merchants), and Shudras (laborers). Outside of this structure were the ‘Dalits’ or ‘Untouchables’, subjected to the most severe forms of discrimination.

Caste Discrimination and Human Rights

Caste-based discrimination is a gross violation of human rights. It contradicts the principles of equality and non-discrimination, fundamental to human dignity. International bodies like the United Nations have recognized caste-based discrimination as a form of human rights abuse and called for its elimination.

Legal Framework and Government Initiatives

The Indian Constitution prohibits caste discrimination and promotes social justice through affirmative action policies, like reservation quotas for lower castes in education and government jobs. However, the implementation of these laws and policies has been challenging due to deep-seated societal biases.

Challenges in Eradicating Caste Discrimination

Caste discrimination in India is a pressing issue that requires collective societal effort for its eradication. While legal measures are crucial, they must be complemented by social reforms. Education and awareness can play a pivotal role in challenging caste-based prejudices. The fight against caste discrimination is not just about legal and policy changes; it is about fostering a culture of respect, equality, and social justice. It is about transforming mindsets and challenging the status quo, to create an inclusive society where every individual is valued for their abilities, not their caste.

That’s it! I hope the essay helped you.

Happy studying!

Leave a Reply Cancel reply

Your email address will not be published. Required fields are marked *

1st Edition

Social Justice Interdisciplinary Inquiries from India

• Taylor & Francis eBooks (Institutional Purchase) Opens in new tab or window

Description

This book explores the political and philosophical underpinnings of exclusion and social injustice in India. It examines social movements, anti-caste uprisings, reformers like Ambedkar and Narayana Guru and writers like Foucault and Serres to establish a link between the political and social milieu of the idea of nationhood. Going beyond the legal framework of justice, the essays in the volume reassemble the social from popular perception and the margins, and challenge Rawlsian and Eurocentric paradigms which have dominated discourse on social injustice. The volume also draws on instances of history as well as contemporary issues, as well as locating them in the context of social and post-colonial theory.　 An intellectually stimulating yet subaltern engagement with the idea of justice, the volume will be of great interest to scholars and researchers of social theory, law, modern South Asian history and social exclusion and discrimination studies.

Table of Contents

K. V. Cybil is Associate Professor, Department of Humanistic Studies, Indian Institute of Technology (BHU), Varanasi. He has published articles with the Economic and Political Weekly and the NMML New Delhi on Indian practices of social exclusion and injustices. Before joining IIT BHU, he also taught at Ambedkar University Delhi, University of Calicut (Christ College), University of Delhi, India and Mahatma Gandhi University, Kerala, India.

About VitalSource eBooks

VitalSource is a leading provider of eBooks.

• Access your materials anywhere, at anytime.
• Customer preferences like text size, font type, page color and more.
• Take annotations in line as you read.

Multiple eBook Copies

This eBook is already in your shopping cart. If you would like to replace it with a different purchasing option please remove the current eBook option from your cart.

Book Preview

The country you have selected will result in the following:

• Product pricing will be adjusted to match the corresponding currency.
• The title Perception will be removed from your cart because it is not available in this region.

Essay on Social Injustice in India | Sociology

Here is an essay on ‘Social Injustice in India’ for class 11 and 12. Find paragraphs, long and short essays on ‘Social Injustice in India’ especially written for school and college students.

Essay # 1. Introduction to Social Injustice:

Indian economy is a mixed economy where both public and private sectors are allowed to operate in it. Private sector aims at ‘Profit Maximisation’ as its main aim. While Public Sector aims at Economic Growth along with ‘Social Justice’ every business now-a-days has a ‘social responsibility’ towards society. Though there has been tremendous increase in national income but it has not raised the share of income of the poor sections of society. Growth of economy on the whole has not resulted in growth of social services like – health, education, family welfare, water supply, sanitation, welfare of SC/ST and BC of society. Basic problems of society, like injustice towards women, child labour decline in sex-ratio etc. remain more or less same.

Social Injustice means inequality of income, lack of social services and existence of socially disadvantaged groups.

So we can conclude that social injustice means inequality in distribution of income, wealth, regional imbalances, employment problems, lack of health, water, education facilities, injustice towards children, women, disabled persons, old age people, orphan children, socially deprived section of society.

Economic Growth with Social Justice is the most important aspect of growth of economy of the country.

Areas of Social Injustice in India:

Public sector has failed in achieving its objective of “Economic growth with social justice” and as a result inequalities of following kinds exist in society which is mainly responsible for social injustice in India:

(i) Inequality of income and wealth.

(ii) Increase in unemployment.

(iii) Increase in absolute poverty.

(iv) Increase in child and women labour.

(v) Lack of Infrastructure and Social services in rural areas.

(vi) Preference for male child—Decline in sex ratio.

(vii) Problem of malnutrition in women and children.

(viii) Regional Imbalances

(ix) Not much improvement in health facilities especially in rural areas.

(x) Unsafe drinking water and lack of sanitation facilities.

(xi) Illiteracy of females.

(xii) Socially deprived sections of society—SC/ST/BC still deprived of basic facilities like education health etc.

Essay # 2. Causes of Social Injustice in India:

The following factors can be considered to be responsible for social injustice in India:

1. Population:

Population has been one of the major root causes of most of the problems in India. India stands second in the world for being most populated country. Large size of population and high rate of growth of population in India has affected economic development and thus social development of the country. This ultimately results in problems like unemployment, poverty etc. large size of family in poor sections of society causes reduction in per capita availability of social services and results in low standard of living. Government has taken number of measures from time to time to solve the problem of population but only consistent efforts can solve this problem in India.

2. Unemployment:

Majority of population in India is dependent upon agriculture. Problem of Disguised unemployment or under employment or seasonal unemployment is prevalent in rural areas. People get some kind of work for few months in a year but rest of the year they have to sit idle. In urban areas the number of unemployed registered with Employment Exchanges has increased eight times since 1951.Unemployment as a result of use of capital intensive technology in industries and educated unemployment are major unemployment problems in urban areas. Also less employment opportunities, corruption in government sector and political interference aggravate the problem of unemployment. All this leads to inequality of income in society.

3. Underdeveloped Infrastructure in Rural Areas:

Rural areas facing a problem of inadequate development of infrastructure like roads, transportation, electricity, hospital, education and banking. This affects economic growth in rural areas which ultimately widens the gap between inequalities in rural and urban sector. It further acts as hindrance to set up industries in rural areas. The pace of development of infrastructure is very slow in rural areas.

4. Decline of Sex-Ratio:

Sex ratio in India is declining every year. The major cause for this has been preference for male child even by educated people. As a result female-foeticide is increasing and sex ratio is declining. It was only 927 girls 1000 boys as per 2001 census.

5. Inequality in Distribution of Land Holdings:

Zamidari system has been responsible for inequality in land distribution and income in India. After independence, the Zamidari system has been abolished but the inequality in distribution of land is still continuing. According to 16th round of National Sample Survey (1960-61) forty percent of small farmers own thirteen percent of land holdings, 30 percent of medium farmers own 30 percent of land holdings and 10 percent of rich farmers own 56 percent of land, while 20 percent of farmers have no land at all. Landless Farmers with less income are growing poorer while big farmers with ownership of land are growing richer. Also big farmers are in a capacity to use latest and capital intensive technology and grow more income wise, while small farmer remain backward.

6. Low Female Literacy Rate:

There is a wide gap between male-female literacy rates as per census of 2001. Female literacy rate is 54.16 percent as against male literacy rate of 75.86 percent. Overall literacy rate in India is 65.38 percent. Illiteracy in any section of society gives birth to their exploitation and many social evils like poverty, high birth rate, unemployment, increase in crime rate etc. Drop-out rate of students from schools is much higher in case of girl students. Also literacy rate is very low in case of socially deprived sections of society like scheduled caste, scheduled tribe and backward class. Low literacy rate is the main cause of their dependence on manual work.

7. Low Standard of living of SC, ST and BC:

Scheduled caste, scheduled tribe and backward class have always been socially deprived sections of society. There have been consistent efforts on the part of government like reservation policy in the field of education, government jobs etc. But economic conditions of this section of society remain very bad which further widens the gap between rich & poor.

8. Regional Imbalances:

Since the beginning of economic planning some states like Punjab, Haryana, Goa, Delhi, Maharashtra and Gujarat have shown more economic development while states like Bihar, Orissa, Madhya Pradesh, Rajasthan and Uttar Pradesh have very low per capita income. Regional development of the country is imbalanced and inequal which further leads to differences in standards of living of persons of these states as well. Per capita income (at current prices 1993-94) of Goa is Rs. 41,105, of Punjab Rs. 25048, of Haryana Rs. 23,742 and that of Bihar is only Rs. 5,108.

9. Neglected Lot-Women:

In Indian society male child is preferred to girl child. Spending money on upbringing, education, health and career of girl child is treated as wrong investment. Women are looked down upon in Indian society. As a result of male dominated society, female foeticide is on increase despite the efforts of government to stop it like banning of prenatal diagnostic technique. Even educated couples have also shown preference for male child. Women are ahead of men now a day in every sphere of life but sex ratio is continuously declining. Presence of dowry system, even after fifty seven years of independence and around 60 percent of women being anaemic in India shows social injustice against women. Liberalisation and modernisastion of women are not taken positively by the society.

10. Child & Women Labour:

Population, Poverty and Unemployment are all interrelated problems.

Unemployment and poverty ultimately leads to child and Women labour. Despite the ban on employment of children below 14 years of age in factories, mines etc., and the children are being employed in unorganised sector, domestic services and home based industries because of absolute poverty and availability of child labour at very low rate. The gravity of the problem of child labour can be understood from the data of number of children working in India. This numbers in 1999-2000 was 10.4 million. Also illiteracy and poverty are two major factors responsible for women workers in unorganised sector like – domestic helpers, labourers in household industries etc. The ratio of women working in organised sector is very less as compared to the women working in unorganised sector.

11. Poverty:

There have been number of causes contributing to problem of poverty in India like: large size of population, large size of family in socially deprived sections of society, unemployment, very less remuneration to people working in unorganised sector as compared to the ones working in organised sector, regional imbalances and concentration of income and wealth in hands of few only. Even after adoption of different Poverty Alleviation programmes, 26.1 percent of population was living below poverty line in the year 1999-2000.The problem of poverty is contributing to widening of gap between rich and poor. Thus economic development benefits only few.

12. Expensive Professional Training:

Government has announced different schemes from time to time to promote primary education in rural and urban sectors. Also efforts have been made to make primary education affordable by offering scholarships, fee concessions etc. for poor people. But no relief has been given for professional training in professions like medicine, engineering, law, etc. As a result poor people cannot afford it and inequalities continue to exist because only rich people can afford such expensive training and courses.

13. Reservation Policy of Jobs:

Reservation in public appointments to a large extent of percentage causes injustice to the capable and deserving candidates belonging to non-reservation category. This also affects performance in public sector. The people belonging to reserved category can be given the concessions in the field of education, health services etc. instead of giving them reservations.

Essay # 3. Measures taken by the Government to Reduce Social Injustice in India:

Government of India, from the very beginning has been making special efforts to remove the causes of social injustice in India.

Following are some of principal steps taken by the government to reduce social injustice:

1. To Reduce Poverty and Unemployment:

After completion of Ninth five year plan about 26 crore people are still living below poverty line. The objective of Tenth Plan is to reduce poverty ratio by 5 percentage points by 2007 and by 12 percentage points by 2012. Also the target of the Tenth Plan is to create 5 crore additional employment opportunities with in a period of five years (2002-2007).

Following are few poverty alleviation programmes the employment generation programmes launched by government from time to time:

i. Swaranjayanti Gram Sawarojgar Yojana (SGSY)

ii. Sampoorna Gramin Rozgar Yojana (SGRY)

iii. Swaran Jayanti Shahri Rozgar Yojana (SJSRY)

iv. Pradhan Mantri Gramodaya Yojana (PMGY)

v. Development of Small and Cottage Industries.

vi. Prime Minister’s Rozgar Yojana (PMRY)

vii. Jai Parkash Rozgar Guarantee Yojana (JPRGY)

viii. Employment Assurance Scheme.

ix. Establishment of More Employment Exchanges.

2. To Improve Health and Family Welfare :

The following table of Government expenditure on Social Services (including health & family welfare) shows the efforts of government toward this:

Table: Government Expenditure (Plan and Non-Plan) on social services (Rs. in crores)

ADVERTISEMENTS:

Here is an essay on ‘Justice’ for class 11 and 12. Find paragraphs, long and short essays on ‘Justice’ especially written for school and college students.

Essay on Justice

1. essay on the introduction to justice in indian constitution:.

Fundamental Rights and Directive Principles of State Policy aim at the fulfillment of aspirations, ideals and objectives of the constitutional fathers enshrined in the Preamble to the Constitution. The Preamble of the Constitution promises the Indian people social, economic and political justice, liberty to thought, expression, belief, faith and worship and the equality of status and opportunity.

Fundamental Rights mainly guarantee ‘Equality’ and ‘Freedom’ to the Indian citizens, the Directive Principles of State Policy aim at establishing a social system in which they may get social, economic and political justice. The ultimate aim of both is to achieve the ideas of justice, liberty and equality fixed by the Indian Constitution.

Fundamental Rights, Directive Principles of State Policy and Justice :

Justice is an essential condition for the all-round development of the personality of an individual. According to Salmond, “Justice means to distribute the due share to everybody.” Provisions have been made for the attainment of social, political and economic justice for Indian people after the political independence of the country in 1947.

2. Essay on the Social Justice :

Social justice means to abolish social inequalities and to provide equal opportunities to everybody in social life. Before 1947, there were so many social inequalities in India. The framers of the Indian Constitution were determined to end all such inequalities. In order to put an end to social inequalities following provisions have been made in the Fundamental Rights and Directive Principles of State Policy.

(a) Equality before Law :

In order to provide social justice, it is essential that those who live in the society should be equal before law. Article 14 of Fundamental Rights of the Indian Constitution provides that the State shall not deny to any person equality before law or equal protection of a law within the territory of India. It means that in India, laws do not discriminate between rich and poor, high and low.

(b) Prohibition of Discrimination :

It is essential for social justice that in the society all discriminations should end and there should be no privileged class. Article 15 of the Indian Constitution provides for a ban on discrimination based on caste, color, race, religion, sex etc. Every individual has been given the right to freely visit all shops, public restaurants, hotels, and places of public entertainments, wells, tanks, public bath, roads and other places of public utility.

(c) Equality of Opportunity in Public Appointments :

In order to establish social justice, it is essential that there should equality of opportunity for all citizens in matters relating to appointment to any office. Article 16 of the Fundamental Rights provides for equal opportunities to all the Indian citizens in the matter of public appointments. The government will not discriminate against the Indian people in the matter of public appointments on the basis of caste, color, race, religion, sex and place of birth etc. But the State can keep some seats reserved for the members of scheduled and backward classes in the matter of public appointments.

(d) Abolition of Untouchability :

Article 17 of Fundamental Rights provides for the abolition of centuries old social evil of untouchability. Untouchability has been declared as a punishable offence under the laws.

(e) Abolition of Titles :

In order to bring about social justice, under Article 18 of the Fundamental Rights, the State has been restrained from conferring any title, except military and academic titles.

(f) Prohibition of Exploitation :

Social justice demands that there should be no exploitation of man by man. Article 23 and 24 of the Indian Constitution provides for the abolition of all sort of exploitation. Article 23 provides for a ban of human trade, ‘Begar’ or work without any wages and getting work done against the will of the individual. Similarly Article 24 provides for a ban on dangerous work being got done by children below the age of 14 years. The aim of these Articles and provisions is to end slavery and bonded labor.

(g) Promotion of the Interests of Backward and Weaker Section of Society :

Through the provisions of Fundamental Rights and Directive Principles of State Policy, the State has been given directions for the protection of the interests of backward and weaker sections of the Indian society. It is the sacred duty of the State to protect the people from exploitation and social injustice.

(h) Protection of the Interests of Minorities :

In order to protect the interest of minorities and to save them from the exploitation of majority community. Article 24 of the Indian Constitution gives the right to protect and preserve the language, script and culture to the people living in any part of the country. According to Article 30, the minorities have been given the right to establish and administer their own educational institutions.

(i) Special Facilities for Weaker Sections of Society :

Social justice demands that special facilities should be provided by the State to improve the conditions of weak and backward classes of society. There is provision both in the Fundamental Rights and the Directive Principles of State Policy that the State shall promote the educational and economic interests of weaker sections, especially of backward classes, scheduled costs and scheduled tribes and protect them from social injustice and exploitation.

In short it can be concluded that with the provision of Fundamental Rights and Directive Principles of State Policy almost all the arrangements have been made for the establishment of social justice in the country.

3. Essay on the Economic Justice :

Economic justice means that the individual is provided with the bare necessities of food, clothes and shelter, the abolition of the unequal distribution of wealth and the provision of equal and appropriate opportunities for the earning of his livelihood. The provision of economic justice is essential for the attainment of social justice and the success of democracy. The chapters of Fundamental Rights and Directive Principles of State Policy make the following provisions for the attainment of economic justice in the country.

(a) Right to Property is made Legal Right :

According to the 44th Constitutional Amendment, the Right to Property has been made merely a legal right. For the fulfillment of this objective Article 300 (A) has been inserted into the Constitution. The aim of this amendment was to remove the obstacles in the path of the establishment of economic justice.

(b) Adequate Means of Livelihood :

In order to give economic justice, it is essential to fulfill the basic needs of the public. Article 39 (a) of the Directive Principles says that the State shall direct its economic policy in such a way that all citizens have the right to an adequate means of livelihood. According to Article 41, the State shall within the limits of its economic capacity and development, make provision for work to all citizens.

(c) To Check the Concentration of Wealth and Means of Production :

For the establishment of economic justice it is essential to check the concentration of wealth and the means of production in fewer hands. The Indian Constitution makes a provision for the acquisition of property of the people by the State for the furtherance of the public interest. Article 39 (b) provides that the ownership and control over the material resources would be conducted in such a manner as to do public welfare. According to Article 39 (c), the economic organisation in the country would be controlled in such a manner that wealth is not concentrated in the hands of fewer people and the means of production are not used against the interests of Indian people.

(d) Equal Pay for Equal Work :

Economic justice requires that men and women should get equal pay for equal work. Article 39 (d) of the Indian Constitution provides that the State shall endeavor to secure equal pay for men and women for equal work.

(e) Protection against Economic Exploitation :

For the establishment of economic justice, it is essential that there is no economic exploitation of one class by another class. Under Article 23 of the Fundamental Rights, traffic of human beings, beggar and bonded labor are prohibited. Besides, in Article 39 (e) of the Directive Principles of State Policy, it has been provided that the State shall see that health and strength of workers, men and women and the tender age of children are not abused. The workers will not be forced by economic necessity to enter vocations unsuited to their age or strength.

(f) Social Security :

Economic justice demands that arrangements should be made to give economic assistance to those who are unemployed, old age and sick. Article 41 of the Directive Principles of State Policy provides that the State working within its resources and the limits of its progress and development, shall made available public assistance in cases of unemployment, old age and sickness.

(g) Participation of Workers in the Management of Industries :

Workers participation in the management of industries ensures economic justice. Article 43A of the Indian Constitution provides that the State shall take steps by suitable legislation or in any other way to secure participation of workers in the management of industries.

4. Essay on the Political Justice :

By the term political justice it is implied that the citizens equally share the use of political power in the State so that they may be able to associate themselves with the administration and also fully enjoy all types of political freedom. Article 326 of the Indian Constitution entitles every Indian citizen above the age of 18 years to exercise his right to vote to elect his representatives without any sort of discrimination or limitations. In addition to this, the following provisions have been made for the attainment of political justice through the operation of Fundamental Rights and Directive Principles of State Policy.

(a) Right to Hold Public Office :

Political justice can be established if all the people are given equal rights to occupy public offices. Article 16 of the Constitution provides that there should be equality of opportunities for all citizens in matters relating to employment or appointment to any office under the State. No citizen shall be discriminated against on ground of religion, race, caste, sex and place of birth.

(b) Right to Criticise the Government :

Article 19 of the Indian Constitution empowers the citizens of India with the freedom to express his views. In this way every Indian citizen gets the right to criticise the Government and thus plays his role in making the government a responsible one.

(c) Right to form Political Organisations :

According to Article 19 of the Indian Constitution, the Indian citizens are empowered to form political organisations for the protection of their interests.

(d) Right to Protest :

The Indian citizens have also been given the right to protest. They can demonstrate their protest against the government by means of observing strikes, processions, rallies and public meetings etc.

(e) Protection of Rights :

In order to get political justice it is essential that the rights of all citizens should be equally protected. Article 32 of the Fundamental Rights in the Indian Constitution clearly states that citizens can appeal to the High Courts and the Supreme Court for the protection of their Fundamental Rights. The Courts can issue writs for the protection of fundamental rights.

Related Articles:

• Directive Principles of State Policy | Essay | India | Political Science
• 7 Essential Qualities of a Good Constitution
• Fundamental Rights and Directive Principles of State Policy | Political Science
• Essay on Fundamentals Rights | Citizens | India | Political Science

Upload and Share Your Article:

• Description *
• Your Name *
• Your Email ID *
• Upload Your File Drop files here or Select files Max. file size: 3 MB, Max. files: 5.

Essay , Political Science , India , Justice , Essay on Justice

Upload Your Knowledge on Political science:

Privacy overview.