The Dalit past in India is an inspiring saga of resistance, strength, and unyielding struggle for equality in the presence of centuries-long oppression. The word "Dalit," or "oppressed" or "broken," is applied to those communities which were, in the past, put beyond the fourfold Varna system of Hindu society and subjected to extreme social, economic, and political marginalization.
They have been treated as "untouchables" and systematically kept outside the mainstream for thousands of years. They have been barred from education, temple access, and even public life. Their conventional occupations were degraded and menial, such as cleaning latrines, sweeping streets, handling dead animals, and other kind of manual tasks that society thought were impure.
This historic injustice was not merely social but was extremely entrenched in religious and legal orders. Despite many reform movements trying to counter caste discrimination throughout history, actual change started becoming apparent during the colonial era and got strength through India's freedom struggle. The efforts of figures such as Jyotirao Phule, Dr. B.R. Ambedkar, and Kanshi Ram have been instrumental in forging contemporary Dalit consciousness and attaining constitutional rights for the group.
In spite of all these efforts, caste discrimination is still a bitter truth in contemporary India. Dalits are still subjected to violence, social boycott, and economic deprivation. Yet, the community has registered remarkable achievements in political empowerment, education, and cultural achievements. This article chronicles the Dalit journey through various periods of history, bringing out their travails, major leaders, and movements that have influenced their struggle for justice.
In modern India, Dalits continue to fight for their rights amidst ongoing challenges such as caste-based violence and exclusion. However, they have made significant strides in various fields, contributing to the nation's cultural, political, and intellectual landscape.
The Indian caste system is traced back to ancient Hindu sacred writings, specifically the Manusmriti and the other Dharmashastras, which divided society into four Varnas:
Dalits, or "untouchables, "were not part of this system and were rather termed "Avarnas" (outcastes). They were excluded by invoking religious texts that labeled them impure and allotted them occupations of sanitation, disposing of animals, and other manual, low-positioned tasks.
This strict social ranking guaranteed that Dalits were economically and socially subservient to the upper castes without any mobility or rights of their own. Dalits were forbidden from living in certain areas, wearing certain clothes, and even speaking in certain ways before upper-caste people.
Medieval times further entrenched caste divisions. Although Mauryas and later the Mughals permitted a few Dalits to hold administrative and military positions, caste discrimination continued. Dalits were still limited to lowly jobs and were at best victims of systematic violence.
During this time, some Bhakti movement saints like Kabir, Ravidas, and Chokhamela criticized caste oppression and preached spiritual equality. Their message, however, did not lead to mass social change. Rather, the caste system became even more entrenched with the rise of strong Hindu kingdoms and Brahminical institutions solidifying these hierarchies.
The British came to India with some alterations to the social structure, though caste systems were basically retained by the British government. Yet, along with this also came the period of major social reform movements intended to uplift Dalits.
Dr. B.R. Ambedkar (1891–1956), the most effective Dalit leader, was a Dalit born and experienced firsthand caste discrimination. In spite of these obstacles, he studied higher education at prestigious universities, including Columbia University and the London School of Economics.
Ambedkar called for separate electorates for Dalits in 1932, and this put him in opposition to Mahatma Gandhi. This created the Poona Pact, which allocated reserved seats to Dalits in legislatures instead of separate electorates. Although the pact provided a voice for Dalits in politics, it did not allow them to have complete autonomy in political representation.
Ambedkar’s ultimate vision was to create a caste-free India, but he recognized that deep-rooted social prejudices could not be eliminated overnight.
Dalits participated in India’s freedom struggle but remained marginalized within mainstream political movements. While the Indian National Congress often spoke about social reform, its upper-caste leadership did not actively address caste oppression.
Ambedkar's Scheduled Caste Federation and similar Dalit-led movements were important in promoting Dalit interests in the new nation.
Dalits remained subject to social and economic discrimination despite constitutional safeguards.
Political representation for Dalits has been achieved in recent decades through leaders such as Mayawati having become Chief Minister of Uttar Pradesh on several occasions. Caste violence and economic inequality, however, continue to prove major challenges.
Despite today, Dalits are confronted with:
Activists and organizations continue to struggle for land rights, political representation, and dignity.
Dalits have made remarkable contributions to literature, music, and cinema.
Dalit artists and musicians continue to shape Indian culture, reclaiming their identity through art and activism.