Caste and Race in India c12.97

c12.97

The result of this many-sided attack is to be seen in the change of viewpoint of a member of the higher castes. Incidents like the following one from Bengal are more and more to be witnessed. "Kulin Brahmins of Nabadwip, Shantipur, Krishnagar, Kustia and other places accepted and drank water from the hands of Namashudras, washermen, boatmen, dais, and other untouchables and drank the water amidst scenes of great enthusiasm. Young Brahmins and old Bhattacharyas, Mukherjis, Banerjis, Chatterjis, Maitras, all took part in the interesting function."¹ In their determined effort to pass through the roads of Vaikam in Tranvancore in 1924, which were, in the caste regime prohibited to the untouchables, these latter were helped by many a high-caste Hindu. While the trustees of Hindu temples, taking shelter behind certain decisions of the Privy Council of doubtful applicability, have closed the temple doors to the untouchables, individual owners of private temples have allowed free access for all classes of Hindus to the temples under their management. This is not to say that there is no organized effort to combat the spread of the doctrine of anti-untouchability. In the beginning of 1925 a number of merchants of Bombay, among whom were included some of the leading public men, convened a meeting of orthodox Hindus. Almost every speaker denounced what they called the heresies of Gandhi in respect of untouchability, and declared that the Hindu religion was in danger at his hands.¹ It is more or less clear that the conflict will last for some time to come, and it is the duty of those who have no belief in untouchability to preach its abolition and to demonstrate their belief in their own conduct.