Dalit Movement Research Articles

‘달리뜨스탄(Dalitstan)’: 인도 식민지 말기 달리뜨 분리주의의 맥락과 성격

History of Modern India witnessed the struggles and negotiations of Dalits, the former Untouchables to secure their rights in various fields. Their movement, with its various stages from collective awakening to political entitlement, and to new cultural identity making, has primarily been led by B. R. Ambedkar. All these activities of Dalit movement have persisted amidst political upheaval of national movement and state formation in India. Dalits, facing the late-colonial and early republican circumstances, had to construct their own identity which survived the ‘all-embracing’ Hindu identity and to secure the safeguards as a minority while being recognized as the equal citizens of Republic of India. This research pays attention to the separatism of Dalit community suggested by Ambedkar during the 1940s and onwards. In the political process of the 1930s, he established a separate Dalit party and demanded separate electorates to become a political entity separate from Hindus, which was not fulfilled as his original demand. During the state-formation period of 1940s, separatist ideas have been presented by various minority groups. Ambedkar suggested his idea on geographical separatism for Dalits. The demand for separate settlements was proposed along with the political entity separated from Hindus through separate electorates, appropriate representation in public offices and budgets. Unlike the separatism of religious minority groups, Dalit separatism was not aimed at establishing an independent nation-state but was a practical alternative to overcome the poor economic base of Dalits and escape caste Hindu discrimination in villages. Dalitstan had the meaning of a liberated zone for Dalits without caste Hindu discrimination and oppression. Therefore, Dalit separatism should be understood as a political discourse of minority groups in the context of state formation rather than another partition.

Dalit Movement in Indian society

Dalit Movement in Indian society

Counter-Discourses of Lower-Caste Intellectuals in Colonial and Postcolonial India: Mainstream Hindu Discourses and the Phule-Ambedkar Ideology

This study examines the nature of discourse formation in the Dalit movement by analysing two different historical stages: 1) the nineteenth-century upper-caste discourse on Aryan race theory and the counter-discourse advocated by Phule; and 2) the early twentieth-century mainstream nationalist discourse and the counter-discourse proposed by B. R. Ambedkar. However, the ideologies of Phule and Ambedkar, which have often been combined and called the ‘Phule-Ambedkar ideology’, contain heterogeneous and conflicting elements, especially concerning lower-caste identity and perceptions of the upper castes. Counter-discourses have been produced through interaction with and responses to the contemporary mainstream discourse in different times and contexts

The Dalit Panthers: A Voice From the Below

This article investigates the process of the domestication of ideas by the Dalit intellectuals leading to its radical assertion of ‘Dalit Consciousness’. A chance encounter with an article about the US Black Panthers in the Time magazine proved to be a wake-up call for the subalterns in India. The present paper centres around the ideologies adopted by the Dalit Panthers, the syncretism of ideas of B. R. Ambedkar, Jyotirao Phule and Karl Marx. Delving deeper into Ambedkar’s American academic background and his intellectual odyssey at Columbia University during the Harlem Renaissance, the article will look into the politics of emancipation, exchanges and similarities of both the intellectuals, W. E. B. Du Bois and B. R. Ambedkar as well as the influence of the Black Power movement on the Dalit movement and its literature. Tracing the trajectory of intersectional political and ideological diffusion between the two movements, this article, in addition to the above observations, will draw parallels by underlining the texts and themes of oppression present in both caste and race.

The Bir Sunarwala: An Uncharted Dalit Land Movement of Haryana, India

Dalits are the lowest social group in the Indian caste hierarchy, formerly known as ‘untouchables’. They have been subjected to centuries of discrimination, violence and continue to face widespread social exclusion and economic deprivation. In rural areas, Dalits are often forced to live in segregated quarters and are denied access to common resources such as wells, temples, schools and land. They are often forced to do the most menial and degrading work, such as manual scavenging and cleaning toilets. This exclusion and humiliation are rooted in their lack of access to socio-economic capital, namely, land. As the world’s primary source of wealth, land plays a significant role in the life of rural communities, transforming into a socio-economic reality. Dalits are historically landless; in this outbreak, they participated in various land movements to access land. Landless Dalits and other agricultural labourers fought alongside peasants for better wages, land ownership and to end the practice of forced labour. However, Dalit struggles always remain subordinate to peasant struggles. In this context, this study examines Haryana’s rarely documented and majorly unknown Dalit land movement that took place in 1973 at Bir Sunarwala village of the Jhajjar district of Haryana. Additionally, this study seeks to highlight the significance of the Bir Sunarwala land movement within the broader framework of the Dalit movements in India.

Anti-Dravidian Politics, Anti-Caste Tamil Nationalism and the VCK’s Lost Track: Reading the Politics of Madras

During the 1990s, the VCK evolved as a radical Dalit movement. Pledging to revolutionize the history of Tamil politics, Thirumavalavan, an icon of new generation Dalit activists, mobilized the lower castes of Tamil Nadu. The party emerged as a representative of Dalits, since Dravidian politics turned ineffective in handling Dalit concerns and caste issues. The main Dravidian parties—DMK and AIADMK—have moved a long way from the self-respect movement of Periyar. The Dravidian leaders, while abandoning Periyar’s social radicalism, introduced a philosophical tradition, Tamil nationalism—inspired by the Tamil literary tradition. However, this linguistic nationalism deserted caste issues while romanticizing the antiquity of the Tamil language and culture. In contrast, the VCK vociferously campaigned on a concept of anti-caste Tamil nationalism in the early times. It engages on the liberative Tamil Buddhism—advocating the need for a collective identity, caste-less-Tamilians. However, in the latter stage, Thirumavalavan focused much on Tamil Eelam politics, turning into in an explicit supporter of LTTE. The VCK has almost lost track of the anti-caste Tamil nationalist politics in the present times. This article focuses on how these political shifts and dimensions are represented in a Tamil film, named Madras, directed by Pa. Ranjith. Through an effective screenplay with strong symbolisms, Madras discusses one of the significant histories and trajectories of Tamil politics. The film commemorates the social movement politics of VCK during the 1990s. It counters the Tamil literary tradition of Dravidian parties and criticizes their linguistic nationalism. It portrays VCK’s anti-caste Tamil nationalism. Further, it criticizes the VCK for losing-track from the anti-caste politics. This article examines how Madras represent these political shifts. It explores how Madras presents a Dalit criticism of the Dravidian parties and also on the Dalit party.

Gandhi falling … and rising

In recent years, statues of Gandhi have been attacked by a variety of radically incommensurable movements. Subaltern social movements struggling to dismantle the legacies of colonialism, slavery and apartheid have attacked Gandhi on the grounds of his alleged racism, casteism, misogyny and because he functions as a cipher for the imperialism of the contemporary Indian state and the racism of Indian society. Yet little about the case against Gandhi is new. This article explores why these arguments are being voiced now by identifying three discursive vehicles that have given them salience – decolonisation in the African academy, US-originated Afropessimism and a resurgent global Dalit movement. The article juxtaposes this global picture with the range of contradictory attitudes expressed towards Gandhi in India, where a state dominated by the neoliberal Hindu Right promotes Gandhi abroad at the same time as it sidelines him at home. Simultaneously, Gandhi is attacked by its domestic electoral base while remaining a talisman for its opponents as a symbol of an elusive communal harmony and environmentalism. In revealing how Gandhi is toppled by radically incommensurable social movements and how attitudes towards Gandhi do not map neatly onto power, the article complicates ongoing debates about decolonisation, memorialisation and heritage.

From Individuality to Universality: A Critical Exposition of ‘Self’ of Women in Dalit Movement and Literature in India

This scholarly research article delves into the conceptualization of ‘Self’ of women in the Dalit movement and literature in India, providing a critical analysis that bridges the gap between individuality and universality. It initiates a discourse on the often-overlooked narrative of Dalit women in a predominantly patriarchal and caste-dominated society, underscoring the experiences they encapsulate, extending from personal narratives to shared universality. Through the examination of an assortment of primary sources, including autobiographies, literary texts, speeches, and interviews of Dalit women, this study unveils the complexities in their identities, informed by the intersection of caste, gender, and class. It further explores how these experiences, entrenched in oppression and resistance, shape the ‘Self’ and communal identity of Dalit women. The article advances a unique theoretical framework that combines intersectional feminism and subaltern studies to decipher the nuances of Dalit women’s selfhood. The framework enables a systematic exploration of the convergences and divergences in the perception of ‘Self’ amongst Dalit women, aiding in the understanding of their position within the wider socio-political discourse. In unearthing the shared collective consciousness arising from individual struggles, the research sheds light on the universality of Dalit women’s experiences. Simultaneously, it exposes the evolution of the Dalit women’s movement from a regional force to a global voice, forging an essential link between local experiences and universal human rights discourses. This study conclusively asserts the need for broader recognition and comprehension of Dalit women’s narratives, not as a marginal story but as a central one that intersects with various global feminist and human rights movements. It proposes that the understanding of Dalit women’s ‘Self’ is pivotal in moving towards an inclusive and equitable society, thereby contributing to a more comprehensive understanding of social justice in India and beyond.

Dalit discourse in the stories of Sushila Takbhaure

The presented research paper presents a comparative study of Dalit discourse in the stories of Sushila Takbhaure. From the analysis of Sushila Takbhaure ji's stories, it is known that Sushila Takbhaure ji's story is influenced by Ambedkarite ideology and presents a lively and poignant example of Dalit struggle. In this research paper, a review of Dalit movement, Dalit anger, and status of women has been presented.

What Ails Dalit Movement: Lessons Learnt from Farmer Movement

The demand for equality and a ‘better’ share is always there for any ‘authoritative allocation of values’ and India is no exception. Farmers and Dalit movements present such demands with an aim to seek transformation in the existing power structure for better in political, social and economic spaces. However, one seems to be more organized and successful despite the existence of a multi-layered class structure, while the other remained fragmented and sporadic. It is, therefore, very pertinent to analyse why a considerable chunk of the citizenry is not able to get their due share and what ails their collective bargaining capacity. The present article is an attempt to draw certain commonalities between the ‘Farmer’ and ‘Dalit’ movements in India and identify the gaps—that the Dalit movement can fill by taking a cue from the farmer movement. Also, it attempts to analyse how with time all the farmers’ organizations collectively mobilized together on the pan-India level on a single platform to bargain for their common interest but why such consciousness is not being developed among Dalits even after 75 years of independence.

The Radical in Ambedkar: Critical Reflections

The Radical in Ambedkar: Critical Reflections

“Flowers on the Grave of Caste”: A Eulogy of Caste Dynamics

This paper examines Yogesh Maitreya’s poignant short story, “Flowers on the Grave of Caste,” as a profound eulogy encapsulating the intricate dynamics of the caste system. Delving into the narrative, the study explores the symbolic layers that unravel the corrosive impact of caste, challenging established myths and exposing their role in perpetuating hegemonic power. Maitreya’s work is analysed for its adept use of allegory, chronicling the pain and exploitation faced by Dalits while cultivating new aesthetic values. The abstract further discusses the political allegory embedded in Dalit literature and how “Flowers on the Grave of Caste” encapsulates two centuries of Dalit resistance, providing a unique lens to understand the historical context and essence of the Dalit movement. The exploration navigates through the intricacies of caste dynamics, shedding light on the emergence of Dalit literature and showcasing Maitreya’s distinctive narrative prowess.

P. J. ROHAM (1905-1991): LEADER OF THE UNDERPRIVILEGED

P. J. Roham alias Dadasaheb Roham was one of the greatest leaders of Ambedkarite Movement. He was a great social worker. He was actively participated in the Dalit Movement of Maharashtra. He was staunch follower and supporter of Dr. B. R. Ambedkar and his movement. He followed and tried to spread the message of Babasaheb Ambedkar and his movement entire Nagar district. The objective of the present paper is to study the contribution of P. J. Roham in Ambedkarite Movement. The methodology of the paper is, historical, descriptive, analytical as well as qualitative. This study is of great significance to evaluate the contribution of P. J. Roham in Dalit Movement with special reference to Ahmednagar district of Maharashtra. The result shows that he is considered to be one of the great leaders of his time. In conclusion, his contribution towards Ambedkarite Dalit Movement is remarkable.

Dalit Politics in India: A Critical Overview

The origin of Dalit assertion and politics has a long tradition. The main objective of Dalit assertion and politics was to transform the age-old caste-based hierarchical structure of Indian society based on liberty, equality, fraternity and social justice as envisaged by Dr B. R. Ambedkar. During this long period, the nature of Dalit politics has varied from issue to issue and from context to context. During the seven and half decades of our independence, we have witnessed a massive change, like politics in general and Dalit politics in particular. Up to 1980, we have seen a comprehensive Dalit movement in different parts of India. After that time, it is tough to organize such comprehensive politics, especially in the urban centres. Due to selfishness, personal greed for power and other gains of Dalit leaders and activists, Dalit politics become much more fragmented, localized and depoliticized. Not only that, but identity politics also divided the Dalits into different caste and sub-caste groups. Due to these reasons, it is hard to make grand solidarity in politics among different Dalit castes and other weaker sections of Indian society. We have recently seen a new swing in Dalit politics that is very aware, assertive, organized, well-connected, inclusive and beyond party politics. In this study, the author wants to draw a brief sketch of the history of Dalit politics. Further, he wants to explore the changing nature of Dalit politics. In this context, he has tried to discuss the impact of the depoliticization of Dalit politics by the Dalit leaders and the caste identity politics within Dalit caste groups in forming grand solidarity in Dalit politics in India.

Democracy, Development and Political Representation: Notes on Dalit Assertion in Uttar Pradesh

This article takes three concepts, namely ‘democracy’, ‘development’ and ‘political representation’ as entry points to understand the functioning of democracy in Uttar Pradesh. India, since the 1980s, has seen a tremendous rise of ‘lowered’ caste people and a parallel rise of Hindu communalism by ‘upper’ castes. In this respect, it becomes pertinent to ask if the rise of plebeians in Uttar Pradesh’s political sphere brought about any actual change in the lives of the plebeians. In search for an answer to this question, this article looks at the conspicuous rise of Dalits from the early 1980s. It proposes that rather than looking from the vantage point of the Bahujan Samaj Party (BSP), Dalit assertion must be seen through non-BSP factors and broader socio-economic and demographic changes happening before the 1980s in the state. Thus, the article delves into the lives of All India Backward (SC, ST, and OBC) and Minority Communities Employees Federation (BAMCEF), Dalit Panthers, Ambedkarite social activists and Ravidasis-Buddhists. It argues that Dalit assertion is about the deepening of formal democracy, increment in substantive democracy and a demand for greater civility. Dalit movement is not ethnic, rather, it is universal, and the article explores it through secondary literature and fieldwork-based observations in Uttar Pradesh.

Dalit Aesthetics and Consciousness in Sharad Poudel's Likhe

Dalit art and literature has been an inseparable part of Dalit movements in Nepal. It has its own aesthetic characteristics, literary features, paradigms and missions for Dalits’ rights, equality, dignity, and social transformation. However, there is no remarkable qualitative research focusing on Dalit aesthetic perspectives. This research article aims to explore the caste system, social context and consciousness in Dalit literature. It examines the literary paradigms and Dalit aesthetics characteristics and values in literature. For this purpose, the study has employed the emerging concept of Dalit aesthetics and consciousness as a theoretical lens developed by Sharankumar Limbale, C. B. Bharti, Arjun Dangle, Rajarao Dunna and Anju Bala to the novel "Likhe". The study has adopted the exploratory method with a qualitative approach. Findings of the study illustrate that Dalit literature has its own aesthetics features and values and literary paradigms. As a protest literature by its nature, Dalit literature awakens Dalits and backward communities to move against all types of atrocities, caste discrimination, oppression, exploitation. The study further elucidates that the novel "Likhe" portrays the Nepali society and the misery of Dalits. It delivers socio-political messages to establish an equity-based prosperous society through its context, content, plots and characters.

Post-colonial caste, Ambedkar, and the politics of counter-narrative

ABSTRACT This article examines the way caste is captured within the dominant and popular scholarly tradition of post-colonialism. It will also explore how Ambedkar’s anthropological emphasis on the centrality of sociocultural relations for understanding caste dynamics opens up the limitation of a post-colonial understanding of caste. In doing so, the paper is oriented to advance a Dalit-centric historical anthropology of caste. The focus on the relationship between competing discourses on the histories of caste will provide critical insights into how Dalit movements negotiate with various politics of knowledge to develop varied pathways of progress for Dalits and other marginalized communities.

Dalit movements in India and the role of Ambedkar

Dalit movements in India and the role of Ambedkar

The Dominant Post-constitutional Indian Feminist Discourse: A Critique of its Intersectional Reading of Caste and Gender

The dominant post-constitutional Indian feminist discourse is a product of diverse movements born from different histories. These diverse feminist movements continue to inadequately provide a comprehensive and inclusive theorisation of the relationship between caste and gender. Dalit feminist movements have successfully made ‘Dalit women’ a critical part of the dominant feminist discourse and have confronted it for including a caste framework as imperative to understanding the women’s question. But the question of caste within the dominant feminist discourse has largely remained confined to reading and understanding the Dalit woman through the intersectional framework. Intersectionality is useful in providing a framework for categorising the Dalit woman and for highlighting the lacunae in understanding the intersections of caste and gender in existing discourses. Yet, when framed through the overarching lens of difference, it occludes the contingent co-construction of the Savarna woman and Dalit woman as categories, as well as the complicated relationality between these two categories. Treating intersectionality as difference, also ironically posits the Dalit women as a homogenous and essentialised category. This category is over-determined by vulnerability, exploitation, and, violence. Thus, the entire spectrum of experiences inhabited collectively by women placed under this category is erased. This article attempts to elucidate these arguments by focusing on West Bengal and Uttar Pradesh. As two researchers from different locations, both disciplinary and socio-political, one a Savarna-feminist-ethnographer, the other a Dalit-feminist-legal-researcher, we then seek to understand what adopting a holistic anti-caste methodology rather than simply ‘doing intersectionality’, means while inhabiting both these locations.

Dalit Movement And Contribution Of Dalit Associations In United Provinces.

This article attempts to document the history of dalit associations in United Provinces. The main objective of this article is to provide a historical trajectory of evolution of dalit movement and contribution of dalit associations to it in United Provinces. The main argument put forwarded is that dalit associations played an important role in mobilization and organization of multiple dalit castes which prepared ground work for emergence of Dalit movement in United Provinces. Dalit movement in United Provincenial atmosphere for mobilization of Dalits for achieving socio-political rights of Dalits.es attracted the attention of several scholars on account of its success in the form of the Bahujan Samajwadi Party. It has been perceived as a symbol of new trend in Indian politics from below. Studies of Sudha Pai, Chrisstrofar Jafferlot Badri Narayan and Ramnarayan Rawat, look at Dalit assertion from the perspective of politics of people for power. These studies did a commendable job by reflecting upon the historical dynamics of Dalit movement in United Provinces. But the fact is that the role of caste associations established by Dalits and their impact upon the politics of Dalits received insignificant coverage. Consequently, the valuable contribution of Dalit caste associations remained unexplored. This article tries to document the ideas and activities of Dalit caste associations and their impact upon Dalits movement of United Provinces.