During nineteen forties, before partition, a grandmother and her grandson from a Sikh family go to a neighbouring village to a Muslim household. She wants to know about the well being of her son who lives in Kolkatta with their son. The old lady and her grandson are served water that comes from a neighbouring house of Sikhs. In Kolkatta the two friends could be eating in the same plate but back home even water comes from a neighbouring house.
In the nineteen seventies a farm labour has his plate and glass kept at a particular engraving in the wall. He takes his utensils and sits leaning against the wall. Chappatis are dropped into his hands from nearly a distance of one foot. Dal etc is also given in a similar way. After having food he cleans his uttensils and places them at the same spot. Those utensils are never touched by anyone else.
The caste divide exists in Punjab and the policies of the state government are to be blamed for that. A certain class of people have to declare themselves as backward to avail free electricity and almost free ration. In a way such schemes cause disorientation and cripples their future. They hardly have any need to struggle and work. The stamp of being backward remains on them as clear as ever because they themself declare that. They do that happily as they want free books for their children and several other benefits given by the government. Therefore it is self imposed untouchability.
In the presrnt times there is buffet system at social functions and the old form of untouchability is not visible. But that does not mean that it does not exist anymore. A person can be thoroughly untouchable and face total boycott. The present untouchability, however, is begotten by ones own deeds. It is quite unlikely that such untouchability would ever cease to exist.
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