Dr.DEBESH BHOWMIK

Dr.DEBESH BHOWMIK

Monday 28 March 2016

AN INTRODUCTORY ANALYSIS ON UNPAID WORK OF WOMEN

AN INTRODUCTORY ANALYSIS ON UNPAID WORK OF WOMEN

Article published in the HUMAN RIGHTS INTERNATIONAL JOURNAL ---VOL-4,ISSUE-1, 2016,  115-121



AN INTRODUCTORY ANALYSIS ON UNPAID WORK
Dr.Debesh Bhowmik(Retired Principal)
Key Words.Unpaid work, care work,
JEL-E01,E24,J22,

What is unpaid work
Unpaid work includes all non-remunerated work activities and it is safe to say that it lacks social recognition.According to the United Nations System of National Accounts of 1993,some unpaid work activities are deemed “Economic Work” and other unpaid work activities are classified  as “Non-Economic”.Economic work can be stated as,[i] production of fixed assets for household use,such as building a house,[ii] subsistence production work,such as crop production,annual husbandry,forestry,and fishery for own use,[iii] collection of raw materials for income generating activities like crafts and other manufacturing and [iv] activities such as unpaid family work for crop production that reaches the market , as well as animal grazing ,agro processing for sale.The Non-Economic work is defined as ,[i] household maintenance[ii]cleaning[iii] washing [iii] cooking [iv]shopping [v] providing care for infants and children [vi] care for permanently ill or temporarily sick and [vii] all volunteer works for community services.
In Marxian economies, unpaid work, especially women’s housework, is levelled as ‘reproduction’. Neo-classical economics looks at unpaid work essentially as a form of consumption-but still treated as a form of leisure (in case of married women).Economists interested in unpaid work have mostly concentrated on microanalysis of household work. At the macro level, ‘an iceberg view of the economy’ prevails: what is visible is actually only a very small part of what goes on in economy.
The burden of unpaid work and paid work respectively are distributed unequally between men and women. As a result men receive the lion’s share of income and recognition for their economic contribution-while most of women’s work remains unpaid, unrecognised and undervalued. The unequal distribution of unpaid work between women and men is substantially linked to the sex-segregated labour market and the prevailing sex discrimination and domination of men’s values in society at large.(Swiebel,1999).
Measurement of unpaid work.
The value of the unpaid labour can be calculated as ,[i] Output method, [ii] Input method.
Output method tries to measure the results of unpaid production by assigning a price to the quantities of goods and services produced. This method involves the measurement of output by observation of prices and requires data on the quantities of services produced.
Input method is divided into , [a] The opportunity cost method,[b] The market replacement cost method.
Input or Indirect method involve valuing output in terms of cost of inputs and require information about the time spent on household work. The input approaches value household production as the sum of all of its inputs which include labor inputs(time use) and the use of physical capital (the land, dwellings and equipment owned by households).However,the time use survey only provide information on time use and so on, in practice, the valuation method do not take account of value of physical capital used by households in non market production.
The opportunity cost method searches what is the cost of the cost paid work opportunities unavailable to the unwaged worker became of her responsibilities plus the cost of her unwaged work.Or in other words, each hour devoted to domestic activities could have been sold in the labour market in stead.On the other hand, the replacement cost method finds out what would it cost to pay a third person or a replacement to do the work being completed by the unwaged workers. It means that household save money by performing family care work themselves instead of buying similar services on the market or hiring someone to provide them for household. The opportunity cost method has two wings,[i] Specialist approach,[ii] Generalist approach .
Each approach has certain limitations, ie the replacement cost typically assigned to women’s work reflect current market value ,not real value, and so, are quite low. These calculations are a beginning step to understanding the economic value of women’s work with much more work to be done.
The Time use data is used for measurement of valuation of work to estimate the work performed by women also where data have been collected from household survey on a national scale. The total value of unpaid family care work at national level depends on ,[i] the amount of time that each person devotes to this activity,[ii] the number of people who perform it and [iii] the value attributed to each unit of time of this work.
The difficulties of measuring and valuing unpaid work are most widely cited. Conceptually, at least, the battle against the invisibility of women’s work seem largely to have been won .Women’s domestic work is still uncounted.
Presently, Canada is using Nova Scotia GPI (Genuine Progress Index) to measure unpaid work which has 20 components of indices. But GPI is not intended to replace the GDP rather GPI in effect adopts a qualitatively different approach. The GPI assesses the economic value of social and environmental assets by imputing market value to the services provided by the stock of human , social and environmental  capital .But this imputation of market values is not an end in itself. It is a temporary measure, necessary only as long as financial structures such as prices , taxes and monetary incentives continue to provide the primary ones for the actual behaviour of businesses, consumers and governments.
GPI can provide a useful tool for communication between the market and nonmarket sectors. It can provide a means to move beyond monetary assessments towards a more inclusive and integrated policy and planning framework.GPI itself should give way to multi dimensional policy analysis across a number of data bases.
Some empirical findings
Human Development Report-1995 asserted that if these unpaid activities were treated as market transaction at the prevailing wages, they would yield huge monetary valuation-a staggering $ 16 trillion or about 70% more than the officially estimated $23 trillion of global output. Of these $16 trillion,$ 11 trillion is the non-monetised, invisible contribution of women. Its study pointed out that a sample of 31 countries study indicated not only that men (53% in developing countries and 51% in industrial countries) but also that of women’s total work time – both in developing and in industrial countries, roughly two third is spent in unpaid work and one third in paid work. For men in industrial countries these shares are reversed .Men in developing countries spend even less of their total work time in unpaid work roughly one fourth. Women continue to do more than half of the unpaid household in most industrialised countries and between two and four times more unpaid childcare than men. Between 1980-2000,across the developed world women doubled their share of paid work with respect to men ,going from 22 to 44 percent of total paid work. However, the share of women’s time in unpaid labour hardly changed during the time period. It is estimated that if women’s unpaid work were assigned a monetary value it would constitute between 10% and 39% of GDP. Other studies show that reducing the household time burdens on women could increase agricultural labour productivity by as much as 44% in some countries.
The total yearly value of unpaid family care work equals to 8.29 and 67.06 billion Euros which corresponds to 4.3% and 4.5% of GDP in Poland and Italy respectively. In Poland 9.5% of the estimated total value of care may be attributed to child care, whereas in Italy it is 72%. The value of child care is mostly the results of women’s activity, with 5.42 over 7.92 and 35.3 over 52.2 billion Euros in Poland and Italy respectively. According to market replacement cost, the total yearly value of unpaid family care work equals 6.79 and 61.77 billion Euros which corresponds to 3.7% and 4.1% of GDP in Poland and Italy respectively. The total yearly value of unpaid family care work estimated with the specialist market replacement cost equals 8.53 and 75.08 billion Euros, which corresponds to 4.5% and 5% of GDP in Poland and Italy respectively. On the other hand, according to the social cost of unpaid family care work, the value of child care in Poland ranges from a minimum of 3.5% of GDP to a maximum of 4.2% of GDP. The value of child care in Italy ranges from a maximum of 3.2% of GDP to a maximum of 3.8% of GDP. The value of adult care is lower in Poland than in Italy. In Poland, the loss in value of childcare amounts to 0.6% of GDP ( a loss of 17%), whereas in Italy the loss amounts to 0.3% ( a loss of 9%). (Framcacilla, Giannelli, Grotkososka and Socha,2011)
In Spain, the Bank of Spain studied that the majority of women (99.15%) undertaken some household activity versus only 77.63% of the men. The women spend almost 3 times more time in household works than the men, spending 214.95 minutes per day versus only 111.72 minutes per day for men. Women contributing to more than 50% of the household income engage in more than 50% of household production. The share of total house work time for a women is 76% when she earns than that of her husband,71% when she earns the same , and 68% when she earns more. Women devoted less time to household activities as their relative income increases: 229 minutes when they earn less, 204 when they earn the same  and 189 when they earn more. However, the men’s household work time increases from 82 to 92 minutes as women’s  earnings increases, but decreases again to 87 minutes when women’s earnings increase beyond men’s. On average , women spend around 128 minutes and 143 minutes on household and childcare, whereas men devote 72-82 minutes per day to these activities. Women spend 365 minutes per day with children under 10, whereas men spend , on average,252 minutes per day. Higher income households might be able to outsource more, and thus reduce a wife’s house work burden. Higher the spouces education level, the lower a wife’s share of total housework. The outsourcing of household maintainance service has appositive and statistically significant increasing wife’s share of housework by 8.7%.A husband devotes 28.5 more minutes per day to routine childcare if his wife earns the same amount he does, in relation to husband who earns more than their wives but this positive effect only exists up to the point where a wife earns the same amount as her husband and remains constant beyond that. The U shaped relationship between housework and childcare and relative earnings is also robust to a continuous rather than discrete alternative definition to also robust to a continuous  rather than discrete alternative definition of relative earnings. (Sevilla-Sanz,Nadal, and Fernandez,2010)

 In Canada, the study examines the profile and time spent on paid and unpaid work for young adults from 3 generations-late baby boomers (born from 1957-1966) when they were age 20-29 in 1986, GenerationX (1969-1978) which was in that age group in 1998 and Generation Y(1981-1990) which reached within 2010.It was found that young adults from generation Y were more likely to be single(67%) ,living at home (51%) and going to school(19%) compared with their counterpart in the two previous generations. Time spent on employment and housework was also most alike for young men and women of generation Y. At ages 20-29,late baby boom men did ,on average , 1.4 hours more paid work per day than women. In generation Y, this difference narrowed to 1.1 hours. When late baby boomers women were age 20-29, they did 1.2 hours more housework per day than men. By the time generation Y was the same age ,the difference had narrowed to 0.4hours.Average daily, time spent on paid work and housework by men and women in young dual-earner couples in more alike for those without children and particularly so for generation Y. (Katherine,2011)

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Sunday 20 March 2016

SEMINAR ON REDEFINING BUSINESS VISION :ISSUES AND CHALLENGES




St.Xavier’s College,Kolkata organized a UGC sponsored National Seminar on “Redefining Business Vision:Issues and Challenges” on 19March,2016 in collaboration with University of Calcutta and ICSSR.Fr.Dr.J.Felix Raj,S.J.,Principal of St.Xavier’s College inaugurated the seminar by lighting lamp and by welcoming address.The theme address was given by Prof.Swagata Sen-Pro-Vice Chancellor of Calcutta University.The theme of the Plenary session was “Strategies for Redefining Corporate vision-Issues and Challenges” where Prof.Kanika Chatterjee of Calcutta University addressed about Towards a Social License vision of global legitimacy.Mr.Chandra Shekhar Ghosh of Bandhan Bank said on how Bandhan Bank becomes a big giant of private bank in India where strategy and vision were the two pyramids.Prof.Sankarshan Basu  of IIM,Bangalore,threw light on Reinsurance.In the Pannel Discussion under the theme “Reshaping strategies for sustainable business vision” ,Prof.Banikanta Mishra of Xavier University,Bhubaneshwar,said about Corporate Social Responsibility,Prof.Peeyush Mehta of IIM,Kolkata,said on the sustainable business vision and its consequences,Prof.Pranabesh Roy,Xavier School of Management ,Jamsedpur addressed on Human Resource Management where how many years can be considered as sustainable business is to be judged was the central point of lecture.
There were 7 technical sessions on finance,accounting,marketing,and human resources comprising 51 papers.
I have presented a paper on “Financial crises and nexus between growth and foreign direct investment”.
The abstract of my paper is given below.


 Financial Crises and Nexus between Economic growth and Foreign Direct Investment
Dr.Debesh Bhowmik
 (Retired Principal and Associated with International Institute for Development Studies, Kolkata)
Email-debeshbhowmik@rediffmail.com
ABSTRACT
The objective of this paper is to study the relation between FDI and growth with multiple factors. Secondly, it exclusively explained the nature of FDI in the financial crises when growth declined. Ragimana(2012),Adelake(2014),Tintin(2012),Stehrer and Woerz(2009),Li and Liu(2005), Dinda(2009),Nair(2010) and many other studies have been incorporated to relate growth and FDI with other variables  for several countries including India. Data have been collected from the World Bank, Reserve Bank of India, UNCTAD for the year from 1990 to 2013.For co-integration and VAR analysis the models of Engle and Granger(1987) , Johansen (1991,1996) and Johansen and Juselius (1990) methodologies were used. Hansen and Doornik(1994) model was done to test of normality for residuals.
Taking GDP growth rate, degree of opennesss, total external debt, interest rate and exchange rate as the important determinants of FDI in India during 1990-2013, the paper verified that the Engle-Granger methodology showed that there is co-integrating relationship where degree of openness and interest rate are significant where as Johansen test proved that there are 5 cointegrating vectors  in the level series, 5 cointegrating vectors in the first difference series respectively. The VECM is verified and it was found that there are serial correlation and ARCH error with non-normal distribution where all roots lie inside the unit root circle including 5 unit roots but impulse response functions do not approach to zero and error correction terms and residual systems are explosive.
The paper also concludes that FDI does not cause Granger financial crises but financial crises do cause Granger FDI. In every financial crisis since 1890,FDI changes downward but in Euro crises and US subprime crises, FDI did not decline in most of the East Asian countries. The declining growth rate and flows of FDI in all financial crises were the general phenomenon. Also in India, financial crises had negative impact on FDI and growth.
The limitation is that there are  many determinants of FDI in the economy as suggested by existing literature available on this issue, namely,(i) Market Size(ii) Portfolio Diversification(iii) Resource Location(iv) Differential Rate of Return(v) Foreign Exchange Reserves(vi) Internationalization (vii) Openness(viii) Government Regulations(ix) Political Stability(x) Tax Policies(xi) Inflation (xii) Industrial Organization(xiii) The Level of External Indebtedness(xiv) Foreign Exchange Rate (xv) technology ,(xvi) human capital respectively. The choice variables depend on the needs of the economy.
More analysis can be done in the cases where FDI decline in every financial crisis regionally or sub-regionally. Even, why China and other East Asia did not react negatively too much in recent crises is to be an added future studies. Even, the relation among currency crisis, banking crisis and debt crisis with growth can be explained in a more detail manner in future studies in specific country.
Key words- Foreign Direct Investment, economic growth, financial crises, cointegration, VAR
JEL-C23,C33, F21,F01,O55

Tuesday 15 March 2016

WHO ARE THINKING FOR THE UPLIFTMENT OF DALITS?


Article-Who are thinking for the upliftment of Dalits?
by
Dr.Debesh Bhowmik

EDU WORLD ,VOLUME-IV,NO-1,JANUARY-DECEMBER2015
APH PUBLISHING HOUSE,NEWDELHI
Who are thinking for the upliftment of Dalits ?
Dr.Debesh Bhowmik (Retired Principal, debeshbhowmik@rediffmail.com)

Abstract
This paper discussed about the economic status of dalit focusing their deprivation ,social exclusion and discrimination. To what extent they are protected by Indian constitutions have been classified through various acts. What did the India’s Five Year Plans formulate programme for dalit has been explained in details with much criticisms. Some recommendations from the national and international institutions have been given to justify the assessments of the dalit’s developmental programmes.  
Key words- Social status of dalit, opportunity in constitution, dalits in the plans, recommendations.
JEL-D63,J15,I30
I.Introduction
Dalit is a designation for a group of people traditionally regarded as untouchable. Dalits are a mixed population, consisting of numerous social groups from all over India; they speak a variety of languages and practice a multitude of religions. The word Dalit—literally translating to “oppressed” or “broken”—is generally used to refer to people who were once known as “untouchables”, those belonging to castes outside the fourfold Hindu Varna system. According to the Hindu caste hierarchy, there are four castes namely the Brahmins (priestly caste), the Kshatriya (warriors), the Vaishyas (traders) and the Shudras (menial task workers). Below this four-tier caste ladder there is another rung of peoples, who are called the untouchables (Panchamas). Among the untouchables, the status of women is further eroded and closely linked to the concept of purity. This is what the rigid, fundamentalist Hindu promotes through continuation of caste system, imposing the Brahminical values to maintain the caste system. Discrimination against Dalits has metamorphosed over time from overt, open and accepted norm to subtle, invisible, hidden and ‘unaccepted’ behaviour. Through history, the practice has been to assume that Dalits are the serving class and therefore what they need at best is the skill to be able to serve the rest.
Origins of Untouchability and the Dalits Untouchability were initially introduced for the purpose of segregating what Indian society perceived as two individual races. Vedic literature classified India into the Aryan race and the Anaryas or Dasyus race. The segregation of the two was based upon specific phenotypic differences such as skin pigmentation, the shape of the lips, and the nasal bone. As time passed,skin pigmentation became the most distinctive racial dividing line and continues to remain so today.
Of the two races, the Aryan populations are light-skinned and traditionally formed the
first three varnas of the caste system. These three original levels represented class and social
distinctions within the Aryan race. For example, the highest members of society were part of the
Brahman caste, the next highest were part of the Kshatriya caste, and so on. It is suggested that
around 2,000 B.C., partial Aryan descendants, known as the Sudras, were also allowed entrée to
the caste system in an extremely restricted sense. They were made the fourth and last caste of the
Aryan community (Dahiwale, 2002). In this manner the caste system was first formed.
In opposition to the Aryan population, those labeled as Anarya and Dasyus were dark-skinned
and traditionally functioned as a slave class. Because of their low status in the Indian
social structure, this group of people was shifted and isolated away from the Aryan houses and
living areas. As a result they were separated physically and socially from caste members. They
were given the names of Antya, Antyaja and Antyavasin, which mean untouchable, isolated, and
non-caste. This was the initiation of untouchability in India (Rao, 2001).
In an effort to preserve caste structure, the ancient Code of Manu (Manusmruti) details thousands of rules describing acceptable social intercourse among different castes. The Code of Manu is an ethical code maintained by classical Hinduism. It teaches that the caste system is divinely ordained and the only means of transcending the caste system is through repeated incarnations (Massey, 1994). The laws include descriptions of what items can or cannot be accepted by a person from a particular caste, what one can and cannot eat, with whom one can or cannot eat, and, perhaps most importantly, who one can and cannot touch. Untouchables were so called because the mere sight of their shadows was thought to be polluting.

 Dalit women are also coerced to be victimised in the patriarchy. Dalit women are bearing the burden of double day caste and sexual division of labour. Dalit women are demeaned and degraded and their body is a free terrain of colonization by men from other community. Dalit women are a deprived section and at the lowest level of economic and educational structures. They are poor, illiterate, sexually harassed, faces state, caste violence and exploited. Doubly, triply or multiply discriminated, Dalit women face a lot of struggles in daily bases otherwise just being overwhelmed with those surges of discrimination up to them. Without being struggling, Dalit women would be just left in despair.Dalit women are thrice discriminated, treated as untouchables and as outcastes, due to their caste, face gender discrimination being women and finally economic impoverishment due to unequal wage disparity, with low or underpaid labour. Within the dalit community, Dalit women face more burdens due to caste and gender discrimination. Dalit women are subjected to systematic oppression and structural violence both from the general community and from within their own community and their families. They would be influenced, pressurized, blocked, intimidated, stigmatized and revictimised. If they still take up the struggle for justice, it would really be a difficult path that they have to travel.

II. Social  And Economic Status Of Dalit

According to census 2011, Dalits make up24.4%of the total Indian population, but their access &control over resources of the country is marginal—less than 5%. Close to half of the Dalit population lives under the Poverty Line, and even more (62%) are illiterate. The Dalit population is broadly distributed across Indian states and districts. In 2011, the state of Punjab had the highest proportion of its population as Dalit, at about 31.9 percent, and the state of Mizoram had the lowest at nearly zero. The government of India recognises and protects them as Scheduled Castes(SC) and Scheduled Tribes(ST). The term Dalit has been interchangeably used with term Scheduled Castes, and Scheduled Tribes.They belong to various religion.22% SC and 9% ST are Hindu .90% SC and 7.40% ST belong to Buddhism and 9% SC and 33% ST are Christrian,31% SC and 0.9%ST are Sikhs,16% ST belong to Zaroa and 2.6% ST are Jains respectively. 
 Among the Dalits, most of those engaged in agricultural work are landless or nearly landless agricultural labourers. The average household income for Dalits was of Rs. 17,465 in 1998, just 68% of the national average. Less than 10% of Dalit households can afford safe drinking water, electricity and toilets, which is indicative of their deplorable social condition. About 65 % and 56 % of ST and SC women respectively suffered from anaemia compared to 47.6 % of nonSC/ST women . About 90 % of women working in unorganized sector are mainly from lower castes . In 1991, about 71 % of Dalit women workers in rural area were agricultural labourers. Only 19 % of them owned land .
According to the Ministry of Labour, 85% of the Dalit women have the most formidable occupations and work as agricultural laborers, scavengers, sweepers, and disposers of human waste. In 2001, about 57 % of SC and 37 % of ST women respectively were agricultural wage labour in rural areas, as compared with 29 % for nonSC/STs. In urban areas, 16 % SC and 14 % ST women were daily wage labourers as compared with only 6 % from nonSC/STs. Only 21 % of SC women were cultivators compared with 51 % for STs and 45 % for non SC/STs. SC/ST women also faced differential treatment in wageearning, particularly in urban areas. In 2000, SC and ST women casual labourers received daily wages of Rs 37 and Rs 34 respectively, compared with Rs. 56 for nonSC/ST women; the national average was Rs 42.
In rural areas, 37.8% of government run schools make Dalit children sit separately from other children .In 27.6% of rural villages, Dalits are prevented from entering police stations. In 33% of rural villages, public health workers refuse to enter Dalit homes.48.4% of Dalit villages are denied access to water sources .In 70% of rural villages, Dalit and non-Dalit people cannot eat together.


III.Dalit And Indian Constitution

The provision and safeguards for Backward Classes and especially for SCs and STs have been incorporated in the Constitution of India. The safeguards are in the field of social, economic, political, educational, cultural and services under the State for the people belonging to these communities for their development.  The safeguards provided to Scheduled Castes are grouped in the following broad heads:
[i]Social Safeguards
[ii]Economic Safeguards
[iii]Educational & Cultural Safeguards
[iv]Political Safeguards
[v]Service Safeguards

Social Safeguards

 Article 17, 23, 24 and 25 (2)(b) of the Constitution enjoins the State to provide social safeguards to Scheduled Castes. Article 17 relates to abolition of untouchability being practiced in society.
 Article 23 prohibits traffic in human beings and ‘beggar’ and or other similar forms of forced labour and provides that any contravention of this provision shall be an offence punishable in accordance with law. Althogh there is no specific mentions about SCs in this Article but majority of the bonded labour belong to SC community. Article 24 provides that no child below the age of 14 years shall be employed to work in any factory or mine or engaged in any hazardous employment. Even in this Article, there is no special mention about the SCs but substantial portion of child labour engaged in hazardous employment belong to SC community. Article 25 (2) (b) provides that Hindu religious institutions of a public character shall be opened to all classes and sections of Hindus. The term Hindu includes persons professing Sikh, Jain and Buddhist religion.

Economic Safeguards
 Articles 23, 24 and 46 form the economic safeguards for the Scheduled Castes and Scheduled Tribes. Article 46 states that, “The State shall promote with special care the educational and economic interests of the weaker sections of the people, and in particular, of the Scheduled Castes and the Scheduled Tribes, and shall protect them from social injustice and all forms of exploitation.”

Educational and Cultural Safeguards

 Article 15 (4) empowers the State to make special provisions for the advancement of any socially and educationally backward classes of citizens and for SCs. This provision has enabled the State to reserve seats for SCs in educational institutions in general and professional courses etc.

Political Safeguards

 Reservation of seats for Scheduled Castes and Scheduled Tribes in the local bodies of the State/Union Territories, Legislative Assemblies of the State and in Parliament are provided in the Constitution of India as follows: the Article 243 D- Reservation of Seats, Article 243 T- Reservation of Seats:- Article 330- Reservation of Seats for Scheduled Castes and Scheduled Tribes in House of the People, Article 332- Reservation of Seats for Scheduled Castes and Scheduled Tribes in the Legislative Assemblies of the State, Article 334- Reservation of Seats and Special Representation to Cease after 60 Years, etc are to be mentioned.

Service Safeguards

 Service safeguards are contained in Articles 16(4), 16 (4A), and 335. In the year 2001, the Parliament through Constitution (Eighty-fifth Amendment) Act, 2001 amended the provisions contained in Article 16 (4A). In Article 16 (4A) for the words: “in matters of promotion to any class” the words “in matters of promotion, with consequential seniority, to any class” has been substituted. The effect of this amendment is that the SCs/STs promoted earlier than their counter-part in general category by virtue of reservation policy shall be senior to general category in the promoted scale/post.


Important Legislations

 In addition some of the legislations of specific as well as general nature have greater relevance to Dalit communities.(a) The Untouchability Offences Act, later reformulated as the Protection of Civil Rights Act (1955) and rules 1977,(b) The Scheduled Caste/Scheduled Tribe (Prevention of Atrocities) Act 1989 and rules1995,(c) Bonded Labour (system) Abolition Act, 1976
d) Employment of Manual Scavengers and Construction of Dry Latrines (Prohibition) Act, 1993
e) Devadasi system Abolition Act in the states of Andhra Pradesh, Maharashtra and Karnataka.
f) Child Labour (Prohibition and Regulation) Act, 1986,(g) Minimum Wages Act, 1948, (h) Equal Remuneration Act, 1976 and ( i) Land Reforms Act in different states.
Moreover,there is a provision to set up Special Courts for trying cases registered on the grounds of untouchability and atrocities under inflicted on Dalits and Adivasis under the SC and ST (Prevention of Atrocities) Act, 1989.
But these are not enough to protect them for their living in society.The international institutions thus raised some inefficiencies about Indian Constitutions for safeguarding SC and ST.The following are the objections.

[a] On 2/1/07, European Union passed a resolution that found India's enforcement of laws to protect Dalits "grossly inadequate. Also found that "atrocities, untouchability, illiteracy and inequality of opportunity, continue to blight the lives of India's Dalits." The resolution called on the Indian government to end caste-based discrimination.
[b] On 2/13/07, Hidden Apartheid Caste Discrimination Against India's Untouchables-113 page joint report was published Human Rights Watch and The Center for Human Rights and Global Justice at New York University School of Law. Report found that India systematically failed to uphold its international legal obligations to ensure the fundamental human rights of Dalits, despite laws and policies against caste discrimination.
[c] On 3/9/07, United Nations Committee on Elimination of Racial Discrimination (CERD) found that "de facto segregation of Dalits persists" and highlighted systematic abuse against Dalits including torture and extrajudicial killings, an "alarming" extent of sexual violence against Dalit women and caste discrimination in post-tsunami relief.
[d] On 7/24/07, US House of Representatives passed a concurrent resolution condemning the caste system and untouchability in India.
[e] The greatest deficiency of the Protection of Civil Rights Act was the fact that abuses against Dalits were not limited to name-calling or denial of entry into public spaces: violence was a defining characteristic of the abuse. Thirty-four years after the introduction of the PCR Act, the Scheduled Castes and Scheduled Tribes (Prevention of Atrocities) Act, 1989, was enacted to bring these other forms of abuse to an end. “In the Atrocities Act_ the complainant is given more weight... There are also stringent provisions against the police for negligence.”
[f] Although Article 17 of the Indian Constitution banned untouchability in 1950, Dalits still suffer widespread discrimination and mistreatment, particularly in villages and rural communities. Local law enforcement personnel often refuse to document, investigate, and respond adequately to Dalit complaints. Upper caste members often threaten and assault Dalits who dare protest against the atrocities The 1989 Act also requires states to set up Special Courts to adjudicate Scheduled Caste offenses. In addition, the Act provides punishment for public servants who fail to enforce the protections set forth in the Act. The Scheduled Caste and Scheduled Tribes (Prevention of Atrocities) Rules of 1995 further delineate procedures for state governments to take toward investigation, prosecution, and punishment pursuant to the 1989 Act.
[g] While Indian domestic law is designed to protect Dalits, the fact that Dalits often do not benefit from these laws demonstrates India’s failures under CERD.Compliance is monitored by the Committee on the Elimination of Racial Discrimination (CERD Committee), which reviews periodic reports written by States Parties, conducts hearings, and issues comments on inter-state and individual complaints.

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