Deity system masks caste, feudal system in Himachal
Incidents of the past few years highlight a shift in the social and cultural milieu of Himachal Pradesh. A state that once evolved through the determination of its political leadership and the momentum of progressive social and cultural movements is witnessing a resurgence of decadent feudal values. Alongside, a rise in right-wing revivalism is reshaping the state’s socio-political landscape. Evaluating this trend in the current context, particularly in light of the missed opportunities for a cultural and intellectual renaissance, is essential.
The incident from Roopi village in the tribal district of Kinnaur exemplifies caste ostracisation. Two young Dalit men employed in a local hydropower project were influenced by union activities promoting liberty, equality and freedom. When they applied for leave — sacrificing a month’s salary — it wasn’t for leisure, but to fulfil a centuries-old caste duty: to carry village drums (nagaras) on their backs as part of a religious procession involving the local deity.
In Himachal, such rituals are common. Yet, the role assigned to Dalits is degrading. During the rest stops, Dalits are not allowed proper shelter and often made to sleep in fields or cowsheds. The two workers proposed a fairer system: either the drum-carrying duty be shared by all castes or they be compensated in the form of daily wages.
The response was severe. They were ostracised by the entire village, and even their families refused to support them. Returning home became impossible. A complaint filed at the police station brought no relief. Eventually, they approached the Himachal Pradesh High Court, which ordered the state to protect their rights, which too was not implemented. It was only after the two publicly apologised for their “mistake" that they were allowed to reintegrate into the community.
Beneath the veneer of HP’s high human development indicators lies a disturbing reality: caste discrimination continues, often masked by the deity system. Despite being second to Punjab in terms of Dalit population ratio and to Kerala in human development indicators, HP has failed to undergo a true social renaissance. The state emerged from two mergers — first after Independence with around 30 princely states and then in 1971, with the inclusion of Kangra and Una.
The deity system is most widespread in the older regions of Shimla, Kullu, Mandi and Solan. While grand festivals like Shivratri in Mandi, Dasehra in Kullu and other local events symbolise cultural participation, their structure remains undemocratic. In many cases, Dalits are still relegated to roles that mirror feudal servitude, albeit wrapped in the spectacle of cultural celebration.
These festivals continue to glorify feudal structures. The Mandi Shivratri festival is associated with its former ruling family and Kullu Dasehra cannot begin without the symbolic presence of the Kullu king. Other deities in Kotkhai, Kumarsain and Bushahr are embodiments of former feudal lords, whose worship maintains social hierarchies.
The deity system reinforces a social order governed by ‘Devniti’ — a local form of governance influenced by traditional caste hierarchies. The power structure typically involves three castes: the gur (oracle), kaisth (clerk), and bhandari (storekeeper). These roles continue to perpetuate customs of caste-based exclusion and divine authority.
To establish responsible governance under the princely rulers and to end feudal oppression, Dr YS Parmar led the Prajamandal movement. But the trouble with Himachal’s search for renaissance is like trying to collect water without a container. It did implement land reforms. Dalits received land through surplus redistribution and the Nau Taur scheme, which opened up new land for cultivation, and also through the Land Reform and Tenancy Act of 1972. They could have led to a broader cultural shift toward equality, but no such parallel cultural movement took root. Since the 1990s, not only have caste and feudal values seen a revival, even the earlier economic gains for marginalised communities have started to erode. Despite the Panchayati Raj system, where 50 per cent governance roles are reserved for women and many positions held by Dalits, the democratisation of cultural institutions remains elusive.
Democratising social values demands cultural transformation. Festivals must be reimagined to include all sections as equal participants. Take a cue from Kerala, where Dalit priests now serve in temples. The reassertion of caste and feudal values reflects the fragility of social reforms when they are not accompanied by cultural awakening. HP must return to the ideals advocated by Dr Parmar — a land of equal dignity for all its people.
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