N TRISHIKA-76012100620-BSc Eco
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DALIT MOVEMENT IN INDIA
INTRODUCTION
The prevalence of social cleavages in Indian society, such as caste, class, gender, and so on, has
been documented throughout history. Such cleavages have transformed the entire social fabric of
Indian society, with the exploited, whether Dalits, adivasis, or women, being relentlessly pushed
to the periphery by the conventional Brahmanical oppressive framework.
WHO ARE DALITS?
“Dalits are the people who are economically, socially, politically exploited from centuries.
Unable to live in the society of human beings, they have been living outside the village
depending on lower level of occupation, and lived as ―untouchable.”
In traditional Indian society, untouchable, also known as Dalit, officially Scheduled Caste,
originally Harijan, was the former word for any member from the lowest social group in the
Hindu caste system. In the constitutions adopted by the Constituent Assembly of India in 1949,
the usage of the term and the social disadvantages associated with it were proclaimed illegal.
UNTOUCHABLES IN INDIA
India's Untouchables did jobs that no one else wanted to undertake, such as preparing bodies for
funerals, tanning skins, and eradicating rats and other vermin. In Hinduism, doing anything with
dead animals or cowhides was exceedingly filthy. Jobs that included death, according to Hindu
and Buddhist beliefs, damaged the employees' souls, rendering them unable to associate with
other people. Because their drumheads were constructed of cowhide, the Parayan, a group of
drummers from southern India, were considered untouchable.
Even those who had no option (those born to Dalit parents) were not allowed to be touched by
those of higher social strata or to rise through the ranks of society. They were barred from
various locations and activities as a result of their uncleanliness in the sight of Hindu and
Buddhist gods, as mandated by their previous existence.
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Untouchables were not allowed to visit Hindu temples or get education. They were forbidden
from collecting water from village wells since their presence tainted the water for the rest of the
community. They were forced to dwell outside of village limits and were unable to enter the
homes of higher caste members. An Untouchable was required to throw himself face down on
the ground whenever a Brahmin or Kshatriya approached, preventing even their dirty shadows
from touching the higher caste.
CAUSE OF THEIR UNTOUCHABILITY
If we go back in time, the main reason is the establishment of the 'Caste System,' which led to the
marginalization of dalits. It was with the Aryans who arrived from the Middle East and settled in
the lush area of the Ganges after a battle with the civilization's original inhabitants. The Aryans
vanquished the people, who were well-versed in the tactics as evidenced by historical accounts.
Minority Aryans, overcame the majority Dalits by using their Divide and Rule methods, as Braj
Ranjan Mani thought, because they wouldn't be able to overcome the majority if they didn't.
Even now, the Brahmins use this strategy. The development of the Rig Veda later in the Vedic
period, with the Purusha shukta in its tenth book, provided the framework for the subjugation of
the people in their own land. Shudra Varna's inhabitants were converted into untouchables later
in the 5th century. As a result, the Brahmin hegemony began, followed by Dalit exploitation.
Brahamins considered themselves equivalent to the God, it was the Arya-Brahamins who
developed the institution Varna and put themselves at the top. Many people like Manu , Kautilya
etc who themselves were Brahamins propagated the existence of the caste system. The same was
said by Gandhi ,'Change is to create disorder. This implies that the Brahmins should remain at
the top of the pyramid, while the Dalits should remain at the bottom. The Dalits should not be
raised, even if they die as a result of the condition. This is Brahmanism, which has its roots in the
ancient Vedas and has lead to inequality.
The Dalits were made to accept their exploitation and claim that this is the result of their own
deeds in the past birth. They were told that they might have done some bad deed in the previous
life and hence are facing such exploitation in this birth. They should not protest, as this is the will
of the God, that is the Brahamins.
When the historic works are examined, the goal of the authors becomes clear: to create and
perpetuate Brahmanical hegemony while exploiting non-Brahmins, primarily Dalits.
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DALIT MOVEMENT IN INDIA
“The organizational or institutional efforts made by Dalit leaders for the liberation of the
downtrodden masses could be termed as Dalit movement. It is a movement of protest against
untouchability, casteism and superstitions. It aims at the uplift of the Dalits to the level of non Dalits.”
It is the outcome of Dalits' recognition of their own identity as human beings, with the same
physical and mental capacity as other people and the same right to enjoy all human rights
"without any infringement, abridgement, or limits."
The motto of Dalit movement was 'Education, Association and Agitation'.
CAUSES OF THE MOVEMENT
The Dalit Movement is the consequence of centuries of animosity in the Dalits' hearts as a result
of the upper castes' cruel deeds in India. Dalits were barred from mainstream society and were
only permitted to engage in menial jobs such as cleaning dry latrines, sweeping, tanning, or as
landless labor for pitiful daily earnings.
This practiced has forced the Dalits to live in inhumane conditions. They did not have the
geographical isolation that tribes did since they lived in Hindu communities. They were exiled to
the forests, while the Brahmins occupied the mainland. They were expected to serve individuals
from all walks of life and to perform all of the filthy work. They were forbidden from visiting
those mainland places in every way; they were not allowed to wear respectable clothing or
decorations, and they were untouchable.The Dalits have never been given their true place in
society. They are now considered a marginalized group in society. They were denied access to
resources, both material and intellectual, and they were exploited as a result. As a result of being
denied equal status, the Dalits resolved to cease following such uneven practices in society
where one group profits by taking from the other and launched their campaign.
ROLE OF DR. BHIM RAO AMBEDKAR
Dr. Bhimrao Ambedkar is known for his foresight in crafting India's Constitution. He used a
variety of strategies to protect Dalit rights. Ambedkar began a movement against Dalit prejudice
by influencing public opinion through his works in many publications, including Mook Nayak,
Vahishkrit Bharat, and Equality Janta, which he founded to promote Dalit rights.
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He attempted to mobilize Dalits politically in order to combat the socio-economic challenges that
they were experiencing in society. In 1936, Dr. Ambedkar founded the Independent Labour
Party. Dr. Ambedkar commanded the formation of the first Mahar Regiment in 1941. He pushed
for proper representation for Dalits in legislatures, which resulted in the Government of India
Act, 1919, which allocated one seat in the central Legislative Assembly to the poor.
The Poona Pact of September 1932 stipulated that seats from the general electorate be reserved
for the poor. In 1956, he, his wife, and around 5,00,000 followers were converted to Buddhism in
an official public ceremony in Nagpur.
DALIT’S PANTHER MOVEMENT
Dalit Panthers is a social group started in April 1972 in Mumbai by Namdev Dhasal.The issue
surrounding Dhale's piece "Kala Swatantrata Din" (Black Independence Day), which was
published in "Sadhana" in 1972, generated a huge stir and brought the Dalit Panthers to the
attention of Maharashtra. The movement was a dramatic break from previous Dalit movements
because its initial push for militancy, which included the use of rustic weaponry and threats, gave
it a revolutionary hue. They made a connection between their sufferings and the struggles of all
oppressed people across the world.This document's apparent socialist stance ran opposite to
Ambedkar's acknowledged legacy as envisioned.
ROLE OF KANSHI RAM
Kanshi Ram was popularly known as Bahujan Nayak[1] or Manyavar[2] or Saheb[3], was an
Indian politician and social activist who worked for the betterment and political mobilisation of
the Bahujans, India's backward or lower caste people, which include untouchable groups at the
lowest of the caste system.
Kanshi Ram left the DRDO in 1971 and founded the SCs, STs, OBCs, and Minorities Employees
Welfare Association with his coworkers. Attempts were made through this association to look
into the concerns and harassment of the above-mentioned employees and come up with a viable
solution. Another major goal was to educate people about the caste system and raise awareness
about it.
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Kanshi Ram and his colleagues founded the BAMCEF (Backward And Minority Communities
Employees Federation) again in 1973. He founded the Bahujan Samaj Organization, a fullfledged political party, in 1984. Unlike 'dalit,' which essentially represented just the scheduled
castes, the 'Bahujan' identity comprised all SCs, STs, BCs, OBCs, and religious minorities.
DALIT LITERARY MOVEMENT
During the Mukti movement, Dalit literature, or literature generated by Dalit awareness, first
appeared. Following the foundation of the Dalit Panthers, a slew of Dalit poetry and stories
expressing the Dalits' plight arose, the origins of which can be found in the Vedas and Smritis'
regulations and laws. All of this literature stated that the Dalit Movement fights not only against
the Brahmins, but also against anybody who engages in exploitation, whether they are Brahmins
or Dalits. Dalit writers created new revolutionary songs, poetry, novels, and memoirs. All of
their emotions were exploding in the form of essays. Writing is more than just writing; it is an
act that reflects one's ongoing battle with evil. The writings were so powerful that each one of
their words might draw blood. Every hamlet sang the songs, and the entire community read the
poems and other literature. Educated Dalits and intellectuals began to discuss the concerns of the
poor, as well as exploitation and humiliation by the higher castes. Without hesitation, educated
Dalits attempted to convey the essential changes in society to their uneducated brothers.
Dalit literature attempts to relate the predicament of Dalits in the past to that of the present and
future generations, not to incite hatred, but to raise awareness of their plight. It is not caste
literature, but it is linked to the Dalit struggle for social and economic reform through a
democratic social movement.
POWER MEANS TO ATTAIN DIGNITY
The Dalits' plight was such that they were forced to live like animals. And it was a dearth of
education that contributed to the Dalits' transformation into beasts. The only thing that was
necessary to terminate that situation of exploitation and live a life of dignity was power. Only
power has the ability to cut power on the other side. As a result, knowledge is the primary
requirement for achieving power. As a result, Phule and Ambedkar placed a strong focus on
Dalit education, which will provide them with not just reason and judgement capacity, but also
political power, and hence socioeconomic standing and a dignified existence.
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They understood that attaining power is either an end in itself or a means to other purposes in
politics. To put it another way, if the Dalits gain power, they won't have to ask the upper castes.
They will also benefit from increased economic and educational prospects. Till then the
brahimins and te upper caste enjoyed the social power.
As a result, the Dalits require power in order to exert influence over the country's economic
situation and, as a result, its politics. As a result, they emphasized the need of education as a
necessary condition for regaining their place in Indian society. Without knowledge, intelligence
was lost; without intellect, morality was lost; without morals, dynamism was lost; without
dynamism, money was lost; without money, Shudras were degraded; and all of this pain and
calamity was caused by a lack of information. However, it was Phule who understood the need
of education for the first time. Gandhi went on a hunger strike up to death to protest against the
reservation of Dalits for the legislation and hence Dr. Ambedkar had to give in. As a result,
education would help them understand the reality about Brahmanism in Indian society and
motivate them to fight against caste-based barbaric behaviors. Only by starting agitation in the
true sense will the Dalits be able to achieve power and win the anti-exploitation struggle, and
only then will they be able to enjoy a life of equal status and dignity.
CONCLUSION
Even though India gained independence, the Dalits continue to be humiliated. Untouchability
has been eradicated, but not the practice of unfairness. Discrimination can only be overcome via
education. As a result, the social reform movement will only succeed if all Dalits band together
to fight for equality. They should, however, realize that caste, which is profoundly ingrained in
people's minds, cannot be eradicated. So, in this case, social transformation would imply the
elimination of discriminatory practices and the acquisition of rights, both of which are important
for the upliftment of society's most marginalized people, the Dalits. They should, however,
realize that caste, which is profoundly ingrained in people's minds, cannot be eradicated. So, in
this case, social transformation would imply the elimination of discriminatory practices and the
acquisition of rights, both of which are important for the upliftment of society's most
marginalized people, the Dalits.
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