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The Fourth World of the untouchables | Human Rights




Being a Dalit means being in permanent isolation, stuck in the dark chambers of one’s uncharted fears. The Dalit is that stubbornness that the Hindu ideology has adamantly maintained for more than 3,000 years.

I grew up in a world surrounded by Dalits. From early on I was conscious of my identity and that it meant we belonged to the lower strata. Parents and family members disciplined us to make sure we do not mess up elsewhere and face the wrath of the dominant castes – the rich people with power and position.

I grew up celebrating the birthday of B R Ambedkar, the eminent Dalit scholar and former justice minister, who inspired the Dalit movement. We stayed away from Hindu festivals as they were a reminder of our ancestral humiliation and of our secondary status in Indian society.

Our neighbour, a sahukar (merchant) caste, who ran a grocery shop, was one of the few non-Dalits in our neighbourhood. He resented us, but loved our money. He made sure all physical contact with us was avoided when we were paying for our purchases.

It is extremely difficult to receive small coins without physically touching the other person; to avoid this “blasphemy”, we were told to drop the coins in an open box. When we paid with a bank note, he would take it with his fingers from the other end, carefully avoiding physical touch.

Living among Dalits, the sahukar maintained his and his family’s purity by erecting a concrete wall around his house. The tallest wall in our neighbourhood was between our house and the sahukar‘s. He was also extremely suspicious of us; he’d often accuse us of stealing. We were made to feel like criminals in our homes.

When I went to high school, classmates, mostly from the dominant castes, refused to lend their time to me. They were contemptuous, just like their parents, and readily exercised “their right” to caste discrimination. 

My only close friends in the school were Dalits and I had the profound pleasure of hanging out at their home and sharing their food, a privilege I was denied by the dominant caste peers. The fact that I was never invited to break the bread in an upper caste home kept reminding me of my pitiful isolation. I was the child soaked in sweat in the summer heat, with a dry throat, desperate for a glass of water, standing outside a Brahmin classmate’s house. Never was I invited inside the house, nor was I entertained in the courtyard. 

I walked home thirsty after school till I graduated. And today I still see Dalit children who, just like me, are walking down the same street, thirsty and famished.

The caste system holds us responsible for our suffering. Solidarity and support from non-Dalits do not exist, even today in the 21st century.

Isn’t it absurd that we are now actively exploring another planet to settle and scouring other galaxies for life, but on our own Earth we are still unable to shake millennia-old inhumane and unscientific customs and perceptions that selectively devalue human life?

It is. And it is equally absurd that so-called progressive Indians lavishly spend their energy pushing a Hindu-only narrative of the Indian civilisation and choose not to accord any respect or equal status to us, the declared despicable, the wretched of the earth.

Stuck in this dark chamber of millennia-old, forcibly-imposed inferiority complex, fear and terror, we struggle to break free. The only way out is self-love.  

Caste systems around the world

It was not until university that I learned that there are other societies beyond India that have their own outcastes or untouchables. It was then that I came across a report written by human rights expert and lawyer, Smita Narula, called Broken people: Caste violence against India’s “untouchables” commissioned by Human Rights Watch. It put the caste systems across the world into perspective for me.

It referenced the “Buraku people of Japan, the Osu of Nigeria’s Igbo people, and certain groups in Senegal, Mauritania and Somalia” who suffer under “their own caste or caste-like systems”. The terrorism my community faced in our lives seemed no longer exclusive to us and certainly not attached to our fate only.

This “discovery” took me to places with hopes of finding fellow oppressed peoples who are fighting the monster of caste discrimination and hatred.

I started asking people from across the world about the caste system in their societies. During a lecture at Harvard University, for example, I asked Nigerian writer and Nobel laureate Wole Soyinka, but he gave a rather vague answer about the Osu. I soon realised that most of the people I was meeting and asking were almost always the Brahmins of their societies who used their privileged position to tactically downplay or avoid mentioning the suffering of the subalterns.

I am yet to come across an oppressed/lower caste person from Nigeria, Japan, Senegal, Mali, Mauritania, Kenya, Somalia, the US, South Africa, Eastern and Western Europe, Nepal, Pakistan, Sri Lanka, Israel, Afghanistan, and others. Due to abject poverty and lack of representation, many untouchables of the world are still unable to challenge mainstream narratives in their societies.

Through my travels and research, I also discovered that the postcolonial scholarship and activism were another stratagem of the elites of native societies to hide the oppressions they practice and redirect public attention towards the external “other” – the moribund colonial state. 

They have thoroughly researched the historical and sociological underpinnings of colonial rule in their native societies, thus developing a novel yet spineless critique. In the postcolonial project, oppressor castes from the colonised societies ensured that the radical voices of dissent from among the lower castes never received the attention needed to achieve their liberation. The subalterns fighting for civil rights have sporadically made the news but almost never the headlines.

Because of this, entire generations of the last century were fed one-dimensional propaganda of postcolonial fears and tears. The actual pains of the suffering masses were buried under the heaps of mystified narratives of the Third World.

The Fourth World

In addition to the uniqueness of caste being a descent-based, inherited form of inescapable discrimination, there are other types of prejudice that result in similar oppression. There is what we can call a Fourth World of outcastes around the world who have been left out of the prominent discourses and debates concerning human rights and social and economic justice.

Today, there is an urgent need to identify these underprivileged groups and establish international solidarity networks.

Such solidarity work has been undertaken before but it has received little public and theoretical attention. Its traces were lost within the dominant discourses on nation-state building and the pursuit of democracy.

It is what happened with the international links built in the mid-20th century by pioneers like Ambedkar, who put the Dalit situation on the global map. He connected with African American leaders like W E B Du Bois; African American organisers and civil rights leaders paid attention to his work. Ambedkar also reached out to the Buddhist South and East Asian countries.

In Japan, the formidable Matsumoto Jiichiro, leader of the Buraku people, the outcastes in the Japanese feudal system, took notice of his work and they established a connection in the 1950s. 

Over the following decades, efforts to build upon the foundations Ambedkar laid were not successful in establishing strong international networks and cross-national collective action. More recently, there have been renewed efforts to rekindle solidarity outreach. In September, the Buraku and Dalit people met in September in Fukuoka Prefecture, Japan to resolve to discuss ways to fight caste systems across the world. They passed 12 resolutions that ensured the international outlook of these communities remained intact. 

Similar solidarity work has been initiated by prominent African Americans, like Cornel WestMartin Luther King III and professor Kevin Brown of Indiana University. In the Boston area, the “Dalit and Black Lives Matter” movement stands as a testament to the renewed, re-energised solidarity of the younger generation of Dalit and black activists.

But there is still much work that needs to be done. It is about time that trans-national solidarity of oppressed people leaves the confines of elite platforms and reaches grassroots level. Being a Dalit means living in isolation; fighting against the injustice of the caste system inevitably will have to include breaking this isolation and creating vast networks of outcastes that are able to collectively struggle for their rights.

An organisation dedicated to this task, seeking to challenge mainstream narratives, a Fourth World think-tankcould serve this purpose. 

It would provide the most vulnerable groups around the world with a platform to discuss and share their experiences of marginalisation and learn ways to fight discrimination and oppression. It would take solidarity work to the grassroots and help build knowledge and activism structures among underprivileged groups across the world.

The oppressed castes need to come under one roof to develop a collective egalitarian vision for the future of the world. Coming together and working collectively is the only way in which we can break the bonds of oppression.

The geography of our struggle has to be a global one; we can no longer afford to be divided and isolated from each other.

The views expressed in this article are the author’s own and do not necessarily reflect Al Jazeera’s editorial stance.  


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Tiger-Cats claim victory against the Argos to maintain home record on Labour Day




The Hamilton Tiger-Cats were at their devastating best against the Toronto Argonauts when the two locked horns on Labour Day at the Tim Hortons Field.

Just like with previous Labour Day fixtures, the Ticats produced a stellar performance with Dane Evans throwing two touchdown passes while Frankie Williams scored on a 67-yard punt return as they claimed a 32-19 victory on Monday. With this vital win, the Ticats extended their Labour Day home record to 7-0.

For players and fans of the Tiger-Cats, games on Labour Day are a lot more special and losing is something the Ticats aren’t used to.

“We know the fans are going to be behind us, we know Toronto is going to be chippy, we know it’s going to be sunny; we know it’s going to be windy. Everything that happened (Monday) we prepared for. There is something extremely special about Tim Hortons Field on Labour Day . . . you can feel it in the air, I can’t put it into words,” said Evans.

After the COVID-19 induced hiatus, the CFL is back in full action and fans can now bet on their favourite teams and just like with online slots Canada, real money can be won. Hamilton (2-2) recorded its second straight win to move into a tie atop the CFL East Division standings with Montreal Alouettes (2-2). Also, the Ticats lead the overall Labour Day series with Toronto 36-13-1.

In the sun-drenched gathering of 15,000—the maximum allowed under Ontario government COVID-19 protocols—the fans loved every minute of this feisty game. After all, this was the Ticats first home game in 659 days, since their 36-16 East Division final win over Edmonton in November 2019.

The contest between the Ticats and Argos was certainly not bereft of emotions, typical of a Labour Day fixture, as it ended with an on-field melee. But the Argos often found themselves on the wrong end of the decisions with several penalty calls and most of the game’s explosive plays.

Hamilton quarterback Evans completed 21-of-29 passing for 248 yards and the two touchdowns while Toronto’s make-shift quarterback Arbuckle completed 18-of-32 attempts for 207 yards. Arbuckle also made a touchdown and two interceptions before eventually being substituted by McLeod Bethel-Thompson.

Bethel-Thompson made an eight-yard TD pass to wide receiver Eric Rogers late in the final quarter of the game.

“They got after us a bit . . . we didn’t block, or pass protect well,” said Ryan Dinwiddie, rookie head coach of the Argos in a post-match interview. “They just kicked our butts; we’ve got to come back and be a better team next week.”

The Labour Day contest was the first of four fixtures this year between Toronto and Hamilton. The two teams would face off again on Friday at BMO Field. Afterwards, the Tim Hortons Field will play host to the Argonauts again on Oct. 11 with the regular-season finale scheduled for Nov. 12 in Toronto.

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Roughriders looking to bounce back after Labor Day defeat




In what an unusual feeling for the Saskatchewan Roughriders, they would now need to dust themselves up after a 23-8 loss to the Winnipeg Blue Bombers in what was a Labor Day Classic showdown in front of a full capacity crowd at Mosaic stadium.

Craig Dickenson, head coach of the Riders, witnessed his team with an unbeaten record get utterly dominated by a more superior team from Winnipeg. Now, he has got a lot of work on his hands getting his team back to winning ways as they visit the Banjo Bowl next.

“We’re going to see what we’re made of now…the jury’s out,” said Dickenson.

Dan Clark, who played centre for the Riders expressed his disappointment in losing what was “the biggest game of the year”.

 “If you lose every other game, you don’t want to lose that one. We’ve just got to take the next step,” said Clark in a report. “There are 12 steps to the Grey Cup left and it’s just about taking that next step and focusing on what Saturday will bring.”

With their first defeat to Winnipeg, the Riders (3-1) now rank second place in the CFL’s West Division, trailing the Bombers by one victory (4-1). However, the Riders will have the chance to even the season series during their trip to Winnipeg this Saturday. With the CFL heating up, fans can now enjoy online sports betting Canada as they look forward to their team’s victory.

The Rider’s offensive line will once again have a busy time dealing with the Blue Bombers’ defence.

Quarterback Cody Fajardo, who played one of the best games of his career two weeks earlier, had quite a stinker against the Bombers in the Labour Day Classic—which is the most anticipated game for Rider fans.

Fajardo had a 59 per cent completion percentage which wasn’t quite indicative of what the actual figure was considering he was at 50 per cent before going on a late drive in the final quarter with the Bombers already becoming laid back just to protect the win.

Fajardo also registered a personal worst when he threw three interceptions, but in all fairness, he was always swarmed by the Bomber’s defence.

While Fajardo has claimed responsibility for the loss and letting his teammates down, many would be curious to see how the team fares in their next game and with less than a week of preparation.

Dickenson is confident that his team would improve during their rematch in the 17th edition of the Banjo Bowl in Winnipeg. The only challenge now would be the loss of home advantage and dealing with the noisy home crowd, he added.

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Canadian report reveals spike in food-related litter during pandemic




TORONTO — Restaurants’ inability to offer their usual dine-in service during much of 2020 may explain why an unusually high amount of food-related litter was found across the country, a new report says.

The Great Canadian Shoreline Cleanup (GCSC) is an annual program in which volunteers are encouraged to clean up green spaces and other natural areas.

Last year, single-use food and beverage containers made up 26.6 per cent of waste collected through the program – nearly twice as high a percentage as in 2019, before the pandemic.

“We suspect the change may be one of the many implications of COVID-19, including more people ordering restaurant takeaway and consuming more individually packaged foods,” GCSC spokesperson Julia Wakeling said in a press release.

While food- and beverage-related litter accounted for a greater percentage of waste uncovered by GCSC than in the past, it wasn’t the single largest category of items picked up through the program last year.

That dubious honour goes to cigarette butts and other smoking-related paraphernalia, which comprised nearly 29 per cent of all items collected. There were more than 83,000 cigarette butts among the 42,000 kilograms of waste found and clean up last year.

So-called “tiny trash” – little pieces of plastic and foam – also accounted for a sizeable share of the waste, making up 26.8 per cent of the total haul.

In addition to smoking-related items and tiny trash, the main pieces of litter removed by GCSC volunteers last year included nearly 22,000 food wrappers, more than 17,500 pieces of paper, more than 13,000 bottle caps and more than 10,000 beverage cans.

Discarded face masks and other forms of personal protective equipment were also detected and cleaned up, although not tallied in their own category.  PPE waste has been repeatedly cited as a concern by environmental advocates during the pandemic; a robin in Chilliwack, B.C. is the earliest known example of an animal that died due to coronavirus-related litter.

The GCSC is an annual program organized by Ocean Wise and the World Wildlife Fund Canada. Its operations were disrupted by the pandemic as well; only 15,000 volunteers took part in the program last year, versus 85,000 in 2019, due to delays and public health restrictions making large group clean-ups impossible.

Still, there was GCSC participation from every province and the Northwest Territories in 2020. Nearly half of the volunteers who took part were based in B.C., where the program began in 1994.

Data from past GCSC reports was used as part of the research backing Canada’s ban on certain single-use plastic items, which is scheduled to take effect by the end of 2021.

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