Who are Untouchables?

Historically speaking, Untouchables were those groups and individuals placed at the bottom of the Indian caste system, either because they or their ancestors were traditionally involved in professions viewed as dirty and defiling by the priestly orthodoxy or for some other reason they were seen as a threat to the established priestly hierarchy. The professions that were considered defiling included refuse collection and disposal, hide tanning, leather working, dealing with the dead, (both human and animal), and so forth. Although most members of families traditionally associated with these occupations are not in any way involved in these professions today, nevertheless they and their families continue to be labeled with the stigma of untouchability.  In contemporary India, the word “Untouchable” has been replaced by a variety of other names, including "Harijan," "Scheduled Caste," and "Dalit." 

Ever since the origins of untouchability, there have been those who have fought against the stigma, and even the caste system itself.  Some have chosen to leave Hinduism altogether and have converted to Buddhism, Christianity, or Islam.  Many of these have rejected the name "Untouchable" and have adopted instead their sectarian religious identity or the name "Dalit."  Those who have remained within the broader category of "Hindu" have adopted several names for themselves.  They typically self-identify with their sectarian affiliation (such as "Ramnami," "Satnami," "Vaishnav," etc.), with "Harijan" (a term popularized by Mahatma Gandh meaning "children of God"), or with "Scheduled Caste" (prevalent today in official language in government documents).  The Ramnamis prefer "Ramnami" but also use both "Harijan" and "Scheduled Caste," depending upon the context.


What is the Ramnami Samaj?

The Ramnami Samaj is one of three major Hindu religious movements in Chhattisgarh, a newly created state in Central India.  The Samaj has attracted Harijan members in large numbers. The other major groups are the Kabirpanth and the Satnami Samaj (or Satnampanth). The Ramnami movement was begun in the 1890s by a village Untouchable, named Parasuram. He sought to create an environment whereby his fellow caste members could freely participate in devotional religious practices without the restrictions typically put upon them by the rules of the caste system.

Over time, the Samaj has developed into a cohesive organization that has made great strides in promoting not only the religious awareness and status of its members, but it has been successful in aiding their social and economic situation in the process. Over the years, they have also developed unique visual characteristics. They tattoo the name "Ram" (in Sanskrit) on their bodies, write it on their clothing, and even adorn the walls of their homes with it. Thus, the entire focus of the Ramnamis is on the name of Ram, the name of God that is most dear to them. Their primary forms of religious practice include reading their scripture (the Ramcharitmanas), chanting verses from it, and chanting the name of Ram (the practice is known as "Ramnam"). They have avoided attempts to develop any elaborate set of rituals, they have no temples nor do they worship in any, and when they chant, their only accompaniment is a small set of bells to keep time.  The Ramnami approach to their spiritual as well as their social lives is unique, and it reveals the degree to which the Samaj members are free to be creative in crafting their existence.  This penchant toward creative individuality can be seen not only in their physical appearance but also in their beliefs and practices.

However, with the increasing influence of contemporary Western values on India and the rest of the world, the draw of Ramnami Samaj, and its unique characteristics, is slowly dying away. As the members get older and pass away, very few younger ones take their place. The mental and physical commitment, the increasing social stigma of a tattoo-covered body, and the movement toward western ways have all had their impact on the Samaj. Moreover, it appears that the movement may not last more than another decade or so. Thus, it is our hope that we can expand an understanding of the group, its history, and its contribution to the lives of the people of Central India.  As important, we hope to record as much as we can about this unique movement before it is no more.