"Amidst the echoes of tradition, let us rewrite the narrative of caste, painting a future where every story, every soul, shines in the vibrant hues of equality and dignity." - Vishal Banga

Introduction:
The intricacies of India's social fabric have long been interwoven with a complex web of caste dynamics, where certain communities have historically faced marginalization and discrimination. Among these, the Chamar caste has endured a narrative overshadowed by the dominance of the Rajput and Brahmin communities. The Chamar community, primarily associated with leatherwork, has grappled with centuries-old hierarchical structures that perpetuate inequality and exclusion.

This article aims to delve into the historical struggles, social complexities, and contemporary challenges faced by the Chamar caste within the shadows of Rajput and Brahmin dominance. It seeks to shed light on the resilience, identity, and ongoing efforts of the Chamar community to redefine their place in a society marked by entrenched caste hierarchies. By exploring these narratives, we endeavor to understand the nuances of caste-based dynamics and advocate for a more inclusive and equitable future.

This introduction provides a broad overview, setting the stage for discussing the Chamar caste's experiences within the context of Rajput, Brahmin and other castes which claims to be higher in status's dominance.In the picturesque landscapes of Himachal Pradesh's Shivalik regions, a story unfolds, echoing the struggles and resilience of the Chamar community amidst the breathtaking beauty of the hills.

Here, amidst the majestic mountains and lush valleys, lie the tales of a community grappling with the shadows of historical discrimination, striving for equality and justice against the backdrop of natural splendor.

In upper Himachal districts, the vibrant cultural tapestry is marred by the haunting echoes of caste-based discrimination. Instances of social exclusion and untouchability challenge the fabric of these serene communities, weaving a narrative of marginalized voices yearning to break free from the shackles of age-old biases.These lands, adorned with rivers, forests, and ancient temples, bear witness to the economic exploitation faced by the Chamar community. Despite their contributions to society, limited access to resources and exploitative labor practices cast a shadow over their aspirations for a dignified livelihood.

Education, the gateway to empowerment, encounters hurdles. Stories of restricted access to quality education linger amidst the hills, hindering the community's journey towards socio-economic upliftment. Yet, within this landscape, whispers of change echo through initiatives striving to provide equal educational opportunities to every child, igniting hope for a brighter future.

Amidst these challenges, the resilience of the Chamar community shines through. Their spirit, as vibrant as the region's colorful festivals, is a testament to their perseverance and determination to carve out a future free from the chains of discrimination.

Efforts are underway - organizations, grassroots movements, and government initiatives join hands, painting a canvas of hope. Educational programs, advocacy campaigns, and economic empowerment endeavors seek to dismantle the barriers of discrimination, fostering a society where every individual, regardless of caste, finds a place under the sun.

In this landscape of contrasts, where nature's grandeur meets the complexities of human existence, the journey of the Chamar community in Himachal Pradesh symbolizes resilience, hope, and the unwavering pursuit of a more equitable tomorrow. Their story, interwoven with the fabric of these serene lands, beckons society to embrace inclusivity, empathy, and a shared vision of a world where every soul thrives, unfettered by the bonds of discrimination.

The Historical Perspective: How it began?
The caste system in India has a complex historical evolution, and tracing its steps requires an understanding of its progression over centuries:

• Origins: The origins of the caste system can be traced back to ancient Indian society, where it initially began as a system of occupational divisions. These divisions were primarily based on professions and duties, with society organized into distinct groups or "varnas." The four varnas were the Brahmins (priests and scholars), Kshatriyas (warriors and rulers), Vaishyas (traders and agriculturists), and Shudras (labourers and service providers). This structure formed the foundation of the caste system.
   
• Influence of Religious Texts: Religious texts like the Manusmriti played a role in solidifying and justifying the caste hierarchy, outlining social codes and duties based on one's caste. The Manusmriti, in particular, provided guidelines for the behaviour and roles of individuals within each caste.
   
• Gradual Stratification: Over time, this varna system became more rigid and hierarchical, leading to the emergence of numerous sub-castes or "jatis." These jatis were further divided based on specific occupations, regional influences, and social practices. The Chamar caste, for instance, was associated with leatherwork and often placed in a lower position within this stratified system.
   
• Dominance of Higher Castes: The Rajputs and Brahmins emerged as dominant castes, wielding significant social and political power. Rajputs were traditionally warriors and landowners, while Brahmins held positions of religious authority and scholarly knowledge. Their dominance often perpetuated the marginalization and exploitation of lower castes like the Chamars.
   
• Colonial Influence: The arrival of colonial powers in India, particularly the British, had a profound impact on the caste system. The British administration, seeking to understand and govern Indian society, codified and sometimes reinforced caste identities for administrative purposes. This further solidified existing caste-based divisions.
   
• Post-Independence Social Reforms: After India gained independence, efforts were made to address caste-based discrimination and inequalities through affirmative action policies and legal measures. Constitutional provisions aimed to uplift and empower marginalized castes, including the Chamars, through reservations in education and government jobs.

Here are some lesser-known aspects related to the Chamar caste and the evolution of the caste system:

• Chamar Identity Beyond Leatherwork: While historically associated with leatherwork, many Chamars have diversified into various professions and fields beyond their traditional occupation. Some have excelled in academia, politics, arts, and entrepreneurship, challenging the stereotype of occupational confinement.
   
• Regional Variations in Chamar Subgroups: The Chamar caste exhibits regional variations in customs, traditions, and practices across different parts of India. These variations often reflect the local cultures and historical influences within specific regions.
   
• Challenges of Social Stigmatization: Despite progress, social stigma continues to affect the Chamars and other marginalized castes. Discrimination, prejudices, and limited social mobility remain significant challenges, impacting their access to opportunities and resources
   
• Caste-Based Politics and Activism: Over time, members of the Chamar community and other marginalized castes have engaged in political activism and social movements advocating for equality, representation, and the eradication of caste-based discrimination.
   
• Evolving Perspectives on Caste: Younger generations within the Chamar community are reshaping perspectives on caste identity. Many are advocating for educational empowerment and challenging societal norms, aiming to break free from historical stereotypes and prejudices.
   
• Government Initiatives and Community Upliftment: Various government initiatives, alongside grassroots efforts, aim to uplift marginalized communities like the Chamars through education, skill development, and socioeconomic support programs.

Condition before SC/ST Act , 1989:
Certainly! Here are some lesser-known aspects related to the Chamar caste and the evolution of the caste system:

• Chamar Identity Beyond Leatherwork: While historically associated with leatherwork, many Chamars have diversified into various professions and fields beyond their traditional occupation. Some have excelled in academia, politics, arts, and entrepreneurship, challenging the stereotype of occupational confinement.
   
• Regional Variations in Chamar Subgroups: The Chamar caste exhibits regional variations in customs, traditions, and practices across different parts of India. These variations often reflect the local cultures and historical influences within specific regions.
   
• Challenges of Social Stigmatization: Despite progress, social stigma continues to affect the Chamars and other marginalized castes. Discrimination, prejudices, and limited social mobility remain significant challenges, impacting their access to opportunities and resources.
   
• Caste-Based Politics and Activism: Over time, members of the Chamar community and other marginalized castes have engaged in political activism and social movements advocating for equality, representation, and the eradication of caste-based discrimination.
   
• Evolving Perspectives on Caste: Younger generations within the Chamar community are reshaping perspectives on caste identity. Many are advocating for educational empowerment and challenging societal norms, aiming to break free from historical stereotypes and prejudices.
   
• Government Initiatives and Community Upliftment: Various government initiatives, alongside grassroots efforts, aim to uplift marginalized communities like the Chamars through education, skill development, and socioeconomic support programs.

Practices by Rajput, Brahmins and other castes to create domination on chamars
The practices of higher castes against the Chamar community in India historically encompassed a spectrum of systemic discrimination and oppressive measures. Socially, the imposition of strict segregation was pervasive. Chamars were relegated to living on the outskirts of villages, excluded from participating in mainstream societal activities. More significantly, untouchability practices were prevalent, depriving Chamars of basic human interactions and relegating them to a status of ritual impurity. Higher castes refrained from physical contact or sharing common spaces with Chamars, further alienating them from societal integration.

Economically, Chamars were restricted to occupations deemed menial or impure, such as leatherwork and tanning. Higher castes deliberately limited their access to other professions, perpetuating economic exploitation. This stratification enforced economic vulnerability, where Chamars received meager wages for their labor while enduring exorbitant rents and economic injustices at the hands of higher caste landowners.

Access to education was systematically curtailed for Chamars by higher castes. Discrimination in educational institutions barred Chamars from obtaining quality education, perpetuating a cycle of ignorance and economic dependency. The deliberate denial of education served as a tool for maintaining the social hierarchy and ensuring the perpetuation of the Chamar community's socio-economic marginalization.

Violence and atrocities were also rampant. Chamars were subjected to physical violence, sexual assault, and various forms of abuse by higher castes. These acts were mechanisms to assert dominance, instill fear, and reinforce the caste-based hierarchy, creating a climate of oppression and intimidation within the community.

Cultural and religious exclusion further alienated Chamars from societal integration. They were denied access to temples and participation in religious rituals, preventing them from engaging in cultural and spiritual practices, ultimately contributing to their social marginalization and isolation.

Moreover, the legal system was skewed against Chamars, often dismissing or inadequately addressing cases of discrimination or violence against them. The absence of legal recourse perpetuated a sense of impunity for the higher castes and further deepened the social injustices faced by the Chamar community.

Collectively, these practices were used by the higher castes to consolidate their dominance, reinforce social hierarchies, and maintain control over the Chamar community. These systemic discriminations entrenched within societal norms and structures resulted in generations of oppression and marginalization, prompting subsequent efforts in India towards legislative reforms and social movements to address historical injustices and uplift marginalized communities.

Embarking incidents of such practices and Navigation against discrimination
Instances of untouchability were prevalent, with reports of Chamars being barred from accessing public spaces like temples or water sources. In 1920, the Chauri Chaura incident in Uttar Pradesh highlighted the social exclusion faced by Chamars when they were prohibited from using a common path, sparking a conflict leading to violence and subsequent repercussions.

Economic exploitation was rampant. Chamars, primarily engaged in leatherwork, faced economic vulnerabilities due to discriminatory practices. Cases of exploitation included instances of unfair wages and land tenancy practices. For example, the famous Dalit leader Dr. B.R. Ambedkar fought against the exploitation faced by Chamars in the 1920s during the Mahad Satyagraha, advocating for their right to access water sources and public places.

Educational deprivation was another tool used to maintain social hierarchies. Discrimination against Chamars in educational institutions limited their access to quality education. The struggle for educational rights is exemplified by the story of Savitribai Phule, an advocate for Dalit education in the 19th century, who worked towards providing educational opportunities to Chamars and other marginalized communities.

Violence and atrocities against Chamars were widespread. The Kilvenmani massacre in Tamil Nadu in 1968, where a group of landless Dalit agricultural laborers, including Chamars, were brutally killed for demanding fair wages, stands as a testament to the violence faced by the community. Similarly, the Badaun gang rape and murder case in 2014 highlighted the vulnerability of Chamars and other Dalit communities to violence and exploitation.

Cultural and religious exclusion further marginalized Chamars. Denial of entry into temples or participation in religious ceremonies reinforced their social segregation. Various instances of resistance and movements, like the Chalo Una movement in Gujarat in 2016, emerged as protests against the inhumane treatment and social exclusion faced by Chamars and other Dalit communities.

These examples underscore the systematic discrimination and atrocities faced by the Chamar community in India. While legal and social reforms have been initiated to address these historical injustices, incidents and struggles illustrate the enduring challenges in achieving equality and justice for marginalized communities, including the Chamars.

Here are some significant incidents and situations reflecting discrimination against the Chamar community in India:

• Chauri Chaura Incident (1922): In Uttar Pradesh, a conflict erupted when Chamars were barred from using a common path, leading to violence, highlighting social exclusion.
   
• Mahad Satyagraha (1927): Dr. B.R. Ambedkar led a movement for Dalit rights, including Chamars, advocating access to water sources and public spaces in Mahad, Maharashtra.
   
• Lilvenmani Massacre (1968): A group of Dalit agricultural laborers, including Chamars, were brutally killed in Tamil Nadu for demanding fair wages and better working conditions.
   
• Badaun Gang Rape and Murder Case (2014): Two Dalit teenage girls, including Chamars, were raped and murdered in Uttar Pradesh, highlighting vulnerabilities to violence.
   
• Chhalo Una Movement (2016): In Gujarat, protests erupted after four Chamars were publicly flogged for skinning a dead cow, highlighting the social exclusion and inhumane treatment.
   
• Rohith Vemula Suicide Case (2016): The suicide of a Dalit scholar in Hyderabad exposed systemic discrimination in educational institutions, reflecting the challenges faced by Dalit students, including Chamars.
   
• Thangadh Police Firing (2012): In Gujarat, three Dalit youths, including Chamars, were killed in police firing during a protest against an assault on Dalit children.
   
• Una Flogging Incident (2016): Video footage showed Chamars being brutally beaten in Gujarat, leading to widespread protests against caste-based violence and discrimination.
   
• Mirchpur Violence (2010): In Haryana, a Dalit settlement, including Chamars, was attacked, leading to the death of two Dalits and displacement of several families due to caste-based tensions.
   
• Dulina Incident (2002): A Dalit family, including Chamars, was attacked in Haryana, resulting in deaths and injuries due to caste-based animosity.

Situation of Himachal Pradesh in such practices (Author's state)
Himachal Pradesh may rank higher in development indexes, including sustainable development goals index (at number 2 after Kerala) or human development index (at number 8), but it has a dark side hidden from the outside world. Himachal has the highest number of Dalits in the country after Punjab. Though they form one-fourth (25. 19%) of the total population of 68. 64 lakh, Dalits continue to be discriminated against and live as untouchables under dominant upper castes.

In a survey a few years ago by the People's Action for People in Need (PAPN), an NGO working in Sirmaur district - which has the highest percentage of Dalits in Himachal at 30. 34% - it came out that no less than 129 forms of untouchability were practised against scheduled castes (SCs) in this region.

These included a bar on them on eating with non-Dalits, no entry in temples, separate pots at tea stalls, and separate seating in marriages to separate plates for Dalit kids in schools for mid-day meals.The caste divide has become toxic," says Kuldeep Verma, who runs PAPN. He mentions how in 2018, Kedar Singh Jindan, a Dalit RTI activist, was murdered in Sirmaur, and immediately after that upper caste people had staged a protest demanding the dropping of charges filed under SC,

With 90% of the population living in villages and having one of the highest literacy rates in the country (at number 4 with 86. 6% population literate) Himachal is also called Devbhumi, or land of gods. But the caste divide has only widened. "Caste divide is deeper in areas where the institution of deities is stronger,"

Controlled by upper castes, the institution of deities in places like Kullu, Mandi and Shimla is all too powerful. In Kullu, there are over 500 deities, which exercise their power through 'Gur', or a medium. The deity speaks or passes orders through the 'Gur'. A 'Gur' is 'possessed by the spirit of a deity', which is called Ubhrna, whenever it is to be consulted.

The other representatives through which a deity rules are 'Kardar,' an upper-caste administrator, who takes care of a deity's properties including land; and 'Deuri,' the high-caste members of temple committees. Only the drummers of a deity, called Bajantari, are Dalits, but they are not allowed to touch the chariots of the deities or enter the temples.

Rules and customs, including those of caste, are enforced by deities and followed by Dalits and non-Dalits alike. "A Dalit can't enter a temple because the gods don't like it. And why don't gods like it? Because the upper castes don't like it. A Dalit is told the deity will get angry if you eat with upper castes, enter their houses or a temple. This reinforces caste prejudices," adds Panwar.

If a Dalit violates a caste norm, the deity punishes by imposing a fine or demanding a sacrificial goat. Two years ago, an SC man was allegedly assaulted and fined Rs 5,100 in a Kullu village after a bouquet of sacred flowers thrown by the followers of a deity fell in his lap. "Dalits not only fear local deities, but have faith in them. This is precisely why untouchability is so deep-rooted; it is almost accepted as fate by Dalits," says Guman Singh, an environmental activist from Banjar in Kullu, who has been raising Dalit issues for years now.

This faith and fear are exploited by upper castes and politicians, who during elections make Dalits take oaths in the name of local deities that they would vote for them only. It's nothing but mental slavery," adds Singh. The dependence of landless Dalits on upper castes and tough geographical conditions have emboldened the practice of untouchability and discrimination. unique mountain conditions have made the life of a Dalit harder and his sufferings worse.

"Dalits in Himachal have either comparatively negligible or no land. Of the total irrigated land of about 17% in the state, Dalits own 2%. This makes their dependence on upper castes crucial and keeps them subjugated.

In inaccessible parts, Dalits are afraid to report atrocities as they know it would take officials days to reach their villages. So, they keep quiet, a few years back it took him days to reach a village in the Chhota Bhangal region in Kangra, where a local deity had fined a Dalit for walking on a 'sacred path.

For the past few years in Himachal, Dalits have been organising themselves, protesting discrimination, and demanding equality. At many places, including in Kullu and Mandi districts, Dalits are also breaking free from the institutions of deities and started worshipping their own gods. There have also been instances in which members of the SC communities have refused to play the musical instruments of deities.

Dalits have also stood up against the discrimination in the serving of food under the mid-day meal scheme in schools and deliberately entered the temples they were prohibited from, inviting the wrath of the upper castes. Like when Leela Dhar had gathered courage and stepped inside the temple of a local deity, known as Raingalu temple in Seraj, he was abused and attacked. Yet, he succeeded in opening the gates of this temple for Dalits by forcing the local administration.

"I have just made enemies here by fighting for the rights of the Dalits. Most upper caste people now hate me and have tried to implicate me in false cases," says Dhar, against whom seven FIRs have been registered in the last 10 years. He has been acquitted in three cases so far.

The second episode that brought the caste issue to the forefront was the alleged murder of Right to Information activist Kedar Singh Jindan last month.The most recent instance came from Nerwa area of Shimla district where a Dalit youth was allegedly beaten to death for failing to allow a vehicle being driven by three upper-caste youths to pass in a congested market.It's Time Himachal Owned Up to Its Caste ProblemA recent study highlights the many ways Dalits are systematically excluded and discriminated against. But far from attempting to solve the caste problem, the state does not even acknowledge that such issues exist. Rajeev Khanna

Oct 25, 2018
When one talks about the small hill state of Himachal Pradesh, the image that comes to mind is that of a progressive place that has done reasonably well in terms of education, sanitation, electrification and even the public distribution system. Politicians and bureaucrats have often promoted it as 'Dev Bhoomi' or an abode of Gods where there is complete social harmony.

In this process, the issue of caste discrimination has gone unacknowledged and efforts have often been made to sweep the dark reality under the carpet. It needs to be underlined that Dalits constitute nearly 28% of the state's population, making it the second state in the country - after Punjab - with the largest share of Dalits. Districts that have the highest Dalit population are Sirmaur, Kullu, Mandi and Solan. Social activists assert that caste atrocities are rampant across the state but are hardly reported.

This year alone there have been three major cases that have made headlines, at least in the regional media. In mid-February, a government-run high school in Kullu district segregated its Dalit students and told them to sit outside in a "place used for horses" during the telecast of Prime Minister Narendra Modi's 'Pariksha Par Charcha.'

The second episode that brought the caste issue to the forefront was the alleged murder of Right to Information activist Kedar Singh Jindan last month.The most recent instance came from Nerwa area of Shimla district where a Dalit youth was allegedly beaten to death for failing to allow a vehicle being driven by three upper-caste youths to pass in a congested market.

Discriminatory practices
Apart from these incidents, Dalits face other many forms of discrimination in their daily lives. A recent study conducted by People's Action for People in Need (PAPN) called 'Caste, Discrimination and Exclusion in Sirmaur' brings out the different forms of atrocities that are rampant not only in this district but others as well. The study was carried out in the villages of Sangrah block where Dalits constitute 43% of the population.

It lists out certain discriminatory social practices that continue even today. The most prominent is the local judicial system of Khumli that comprises mainly Brahmins and Rajputs with no representation of Dalits and women. "Khumli takes important decisions in matters related to violence, rape and any other crime against Dalits by non-Dalits. This panchayat usually does not allow the Dalit community to approach the police for lodging cases against non-Dalits and instead penalises anyone who directly approaches the police," the study states.

It further points out that in cases of heinous crime where there is a chance of the issue inviting uproar, the Khumli panchayat uses a method of compensation wherein the culprit is ordered to offer a goat and one meal to all villagers including non-Dalits present during the decision of Khumli.

The second practice listed out is that of 'Doli Pratha' where a Dalit has to carry palanquins of brides, grooms and a some other non-Dalits during marriages. "The wages for the work are very low and mostly Dalits have to do it under pressure of non-Dalits. In the cases of denying this service, the Dalit community has to face social boycott," according to the study.

Then there is the practice of Kaji under which messages of marriage, death or any other important occasion are delivered by Dalits who travel several kilometres in tough terrain for paltry wages like Rs 20 or 2 kg of grains a day.

One of the most interesting practices that can be witnessed during the elections is that of Lota-Namak in which salt is mixed with water in a lota (a utensil to keep water) and people are asked to take an oath to side by the candidate failing which it is believed that the oath-takers' body along with that of their family will decay as salt decays in water. Dalits still believe in this practice while non-Dalits use it as a tool.

The study also points at the Buddha practice that involves Dalits performing dance and music at houses of upper-caste on Diwali for at least three days. They are served food in separate utensils. There have been cases where refusal to do so has meant social boycott and some other form of punishment.

Critical Analysis
Politically speaking, the study lists the prevalence of practices like Dalits not being able to sit on chairs in panchayat offices and not being allowed to contest on unreserved seats.

Some interesting observations have been enlisted by those who carried out the study. It has been pointed out that the elected representatives from reserved seats do not act freely. Majority of their decisions are dominated by non-Dalits. "Untouchability practices are programmed in such a way that Dalits think that discrimination is a result of nature and God has created them to perform particular tasks," the study points out.In the area studied, most Dalits have no land for farming and grazing their cattle. Even in those villages where Dalits are in majority, most of the land belongs to non-Dalits.

Another glaring observation is that most of the villages or small clusters in the villages are known by the caste name if Dalits are in the majority. For example, a cluster (Tola) dominated by the Dom caste is called Dumeri while the actual village name is Chauta.

There are some games where caste name is used to malign the Dalit community. For example, a game where a member is supposed to catch or touch his/her mates. All the mates will call him/her Chhu Chamat Chhu (touch cobbler touch); Holi Hai Re Holi, Kutte Ke Bachhe Khaye Koli (celebrating the game of holi and, singling Koli, a Dalit eats puppy)," the study says.

An academic from Kangra relates, There is a practice in this part wherein a Dalit is temporarily made a maternal uncle of a child who shows an anomaly in bearing teeth. This is done with a belief to ward off any evil spell on the child.

The moot question is why Himachal has been in a state of denial on this issue. "The denial comes from the influential class and politicians. Even when matters are taken to the police, the emphasis is on striking a compromise. This helps the police claim that the crime rate is zero. The politicians elected from reserved seats also do not raise these issues .

In the Shivalik regions of Himachal Pradesh, including areas like Una, Hamirpur, and Bilaspur, caste-based discrimination has been reported, reflecting broader societal challenges prevalent across India. Instances of discrimination against marginalized communities, including the Chamar community, have been observed in various facets of life:

Conclusion and suggestions
A comprehensive study on the situation of the Chamar community in Himachal Pradesh and other regions of India reveals a troubling pattern of historical discrimination, social exclusion, economic exploitation, limited access to education, and instances of caste-based violence. Across Himachal Pradesh and various parts of the country, the Chamar community, like other marginalized groups, has faced systemic challenges rooted in deep-seated social norms and historical biases.

This discrimination has been multifaceted, affecting various aspects of life, from social interactions to economic opportunities and access to education. Reports and studies have highlighted the persistence of these challenges, although the specifics, intensity, and frequency may have varied across regions and districts over time.

Efforts by governmental bodies, non-governmental organizations, and advocacy groups have aimed to address these issues through awareness campaigns, legal reforms, socio-economic empowerment initiatives, and educational programs. While these initiatives have made strides in addressing some of the challenges, systemic discrimination remains a pervasive issue that requires sustained efforts and comprehensive reforms at both societal and institutional levels.

In conclusion, a concerted effort involving education, social reforms, and active enforcement of laws against caste-based discrimination is crucial to ensuring the protection, equal treatment, and empowerment of all communities, including the Chamar community, across Himachal Pradesh and the broader landscape of India. Continuing these efforts is essential to fostering a society based on equality, social justice, and inclusivity for all.

Addressing discrimination against the Chamar community in Himachal Pradesh and India necessitates a multifaceted approach. Strengthening educational opportunities, enforcing anti-discrimination laws, and promoting economic empowerment are vital. Comprehensive social awareness campaigns, community engagement, and support networks are crucial for societal transformation.

Collaboration among government bodies, civil society organizations, and community leaders is essential. Regular research and monitoring efforts are necessary to track progress and identify areas needing attention. Prioritizing these recommendations can foster an inclusive society, ensuring dignity, equality, and social justice for all, including the Chamar community.

References:

1. https://www.hindustantimes.com/india-news/himachal-polls-2017-of-rajput-rulers-and-brahmin-kingmakers/story
2. ttps://www.thequint.com/amp/story/elections/himachal-pradesh-election/himachal-pradesh-election-how-does-caste-affect-politics-in-the-hill-state
3. https://www.timesofindia.indiatimes.com/city/shimla/dalit-discrimination-dark-side-of-hills/amp_articleshow/90344613.cms
4. https://www.jstor.org/stable/26368065

Written By Vishal Banga, A Student Of LLM, Guru Nanak Dev University RC Jalandhar