Social Ostracisms In India

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Abstract:- raditions:- In between caste social norms and purity and pollution are socially enforced through strict prohibitions on marriages or other social ineractions. Although in the present time on the basis of economic and social caste have gained in significance, to enablling intermarriages amoong upper castes, bt in some countris in between lower and upper caste , strong social barriers still remail place against intercaste marriages. In India the condemnation can be quite severe, raging from social ostracism to punitive violence. for eg. On august 6, 2010, in North indian state of uttar pradesh an upper cates brahmin boy and a jatt girl publically hanges till deathby their own families s hundred of eyes looked on. The public…show more content…
International human rights law imposes on governments a duty to guarantee the rights of all people without discrimination and to punish those who engage in caste-based exploitation, violence, and discrimination.In its August 2000 resolution, the U.N. Subcommission on the Promotion and Protection of Human Rights urged governments to ensure that "appropriate legal penalties and sanctions, including criminal sanctions, are prescribed for and applied to all persons or entities within the jurisdiction of the Governments concerned who may be found to have engaged in practices of discrimination on the basis of work and descent."Though constitutional guarantees and other national legislation banning caste discrimination suggest that various governments have successfully tackled caste-related violations, much of the legislation remains unenforced. Official condemnation alone has proven insufficient in many countries in abolishing caste-based abuses. The compensatory measures increased in both scope and vigor of implementation after India gained…show more content…
It passes from father to son so does inheritance. What genuineness is there in such cases of conversion? The conversion of the Untouchables if it did take place would take after full deliberation of the value of religion and the virtue of the different religions. How can such a conversion be said to be not a genuine conversion? On the other hand, it would be the first case in history of conversion. It is therefore difficult to understand why the conversion of the Untouchables should be doubted by anybody.The other objection is an ill-considered objection. What political gain will accrue to the Untouchables from their conversion has been defined by nobody. If there is a political gain, nobody has proved that it is a direct inducement to conversion.The opponents of conversion do not even seem to know that a distinction has to be made between a gain being a direct inducement to conversion and its being only an incidental advantage. This distinction cannot be said to be a distinction without a difference. Conversion may result in a political gain to the Untouchables. It is only where a gain is a direct inducement that conversion could be condemned as immoral or criminal. Unless therefore the opponents of conversion prove that the conversion desired by the Untouchables is for political gain and for nothing else their accusation is baseless. If political gain is only an incidental gain then there is nothing criminal in

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