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Dalit Literature and Cultural Revival
[edit]Dalit literature emerged as a distinct genre in post-independence India, voicing pain, protest, and self-respect. The ‘’‘Marathi Dalit literary movement’’’ led the way, with authors like ‘’‘Namdeo Dhasal’’’, ‘’‘Baburao Bagul’’’, and ‘’‘Shantabai Kamble’’’.Dangle, Arjun (ed.) (1992). [1] Anthologies such as ‘‘Poisoned Bread’’ brought Dalit poetry and prose into the mainstream.
Other regional movements followed — ‘’‘Bama’’’ and ‘’‘Imayam’’’ in Tamil, ‘’‘Joopaka Subhadra’’’ in Telugu, and ‘’‘Surajpal Chauhan’’’ in Hindi — challenging caste hegemony through narratives rooted in lived experience.[2] Dalit literature reclaims subjectivity, defies caste codes, and insists on dignity.
Land Rights and Economic Movements
[edit]Landlessness has historically disempowered Dalits, making them dependent on dominant caste landlords. Movements demanding land redistribution have been critical. The ‘’‘Kilvenmani massacre’’’ (1968) in Tamil Nadu, where 44 Dalit agricultural workers were burned alive, became a symbol of caste-class violence.[3]
Post-independence, struggles led by Dalit farmers’ unions, ‘’‘Dalit Shoshit Samaj Sangharsh Samiti (DS4)’’’, and ‘’‘BKU (Ekta-Ugrahan)’’’ called for equitable land rights, wages, and protection from bonded labour. Modern campaigns link economic justice with caste abolition, emphasizing structural reform.[4]
Caste Discrimination in the Diaspora
[edit]Recent years have seen increasing awareness of caste discrimination beyond India. In the United States, South Asian diaspora communities have faced scrutiny for casteism in tech workplaces and universities. The 2020 ‘’‘Cisco caste discrimination lawsuit’’’ in California brought international focus to caste-based bias in corporate settings.[5]
Organizations such as ‘’‘Equality Labs’’’ have documented caste prejudice in the diaspora, leading to policy changes in academic institutions (e.g., Brandeis University and California State University system) and anti-caste legislation proposals.[6] These developments affirm that caste, though rooted in South Asia, functions as a global human rights issue.[7]
Suggested Additions to Article Structure
[edit]Subsections under each major historical period
Expanded references with page numbers
More international perspectives
Gallery or map showing key events or locations
References
[edit]Dalit history refers to the socio-political, economic, and cultural experiences of communities historically regarded as "untouchables" or oppressed castes in the Indian subcontinent. The term "Dalit," meaning "broken" or "oppressed" in Sanskrit, came into popular usage in the 20th century as a self-chosen identity to challenge caste-based discrimination and reclaim dignity. Dalit history spans centuries, from ancient religious texts and social codes that enforced caste hierarchies, to modern movements for equality, justice, and constitutional rights.
Ancient and Medieval Periods
[edit]The roots of Dalit oppression can be traced to the codification of social hierarchy in ancient Hindu texts such as the Manusmriti, which institutionalised the varna system and the notion of untouchability[8]. While the varna system initially referred to occupational groups, it gradually ossified into a rigid caste structure. Those outside the four varnas, often referred to as avarnas, were subjected to extreme social exclusion and menial labour.
In the medieval period, Bhakti and Sufi saints such as Kabir, Ravidas, and Chokhamela emerged from Dalit or lower-caste backgrounds, critiquing Brahminical orthodoxy and promoting spiritual egalitarianism[9].
Colonial Period
[edit]The British colonial administration's caste-based censuses hardened caste identities. However, missionary education and government jobs created limited mobility. Pioneers like Iyothee Thass and Gopal Baba Walangkar led early anti-caste movements[10]. Thass revived Tamil Buddhism and reinterpreted Dalit identity through a non-Brahminical lens.
The Ambedkar Era
[edit]Dr. B. R. Ambedkar (1891–1956) became a central figure in Dalit history. He challenged caste discrimination through law, public protest, and constitutional reform. The Mahad Satyagraha (1927), Kalaram Temple Entry (1930), and the Poona Pact (1932) were critical moments in this era[11].
In 1956, Ambedkar led a mass conversion to Buddhism with over 500,000 followers in Nagpur, launching the Dalit Buddhist movement[12].
Post-Independence Movements
[edit]The Indian Constitution outlawed untouchability (Article 17) and introduced reservations for Scheduled Castes in politics, education, and jobs[13]. Yet, caste atrocities persisted — from Karamchedu (1985) to Khairlanji (2006), exposing the fragile implementation of social justice[14].
The Dalit Panthers emerged in 1972, inspired by the Black Panthers. They revolutionised Dalit expression through poetry, activism, and political critique. Namdeo Dhasal’s fiery poetry and Arjun Dangle’s anthologies captured the angst of Dalit youth[15].
Contemporary Developments
[edit]Dalit assertion has gained momentum via electoral politics (BSP, RPI), student protests, and digital media. Mayawati’s tenure as Chief Minister of Uttar Pradesh marked a new era of Dalit political visibility[16].
The suicide of Dalit scholar Rohith Vemula in 2016 galvanised national attention to caste discrimination in universities[17].
Legacy and Significance
[edit]Dalit history challenges dominant Brahminical narratives and centres the voices of the oppressed. Through literature, activism, education, and legal reform, it continues to reshape India’s democratic and moral landscape.
See also
[edit]- Dalit literature
- Dalit Buddhist movement
- Caste system in India
- Scheduled Castes and Scheduled Tribes
- Anti-caste movements
- Ambedkarite politics
- List of Dalit writers
- Dalit feminism
References
[edit]- ^ ‘‘Poisoned Bread: Translations from Modern Marathi Dalit Literature’’. Orient Blackswan. pp. xv–xxiv.
- ^ Paik, Shailaja (2014). ‘‘Dalit Women’s Education in Modern India’’. Routledge. pp. 113–116.
- ^ Teltumbde, Anand (2018). ‘‘Republic of Caste’’. Navayana. pp. 122–125.
- ^ Rao, Anupama (2009). ‘‘The Caste Question: Dalits and the Politics of Modern India’’. University of California Press. pp. 163–169.
- ^ “Caste and the Dalits”. Global Ministries. Retrieved 30 May 2025.
- ^ [ https://guides.library.illinois.edu/dalits “Dalit Studies”] University of Illinois Urbana-Champaign. Retrieved 30 May 2025
- ^ “India: Dalits”. Minority Rights Group International. Retrieved 30 May 2025.
- ^ Doniger, Wendy (trans.). *The Laws of Manu*. Penguin Books, 1991, pp. 25–30.
- ^ Zelliot, Eleanor. *From Untouchable to Dalit: Essays on the Ambedkar Movement*. Manohar Publishers, 1992, pp. 45–50.
- ^ Sundar, Rajesh. *Dalit Assertion and the Unfinished Democratic Revolution*. Sage Publications, 2001, pp. 88–93.
- ^ Keer, Dhananjay. *Dr. Ambedkar: Life and Mission*. Popular Prakashan, 1990, pp. 130–145.
- ^ Queen, Christopher S., and King, Sallie B. *Engaged Buddhism: Buddhist Liberation Movements in Asia*. SUNY Press, 1996, pp. 172–175.
- ^ Constitution of India, Article 17. Government of India.
- ^ Human Rights Watch. *Hidden Apartheid: Caste Discrimination against India's "Untouchables"*. 2007, pp. 4–10.
- ^ Dangle, Arjun (Ed.). *Poisoned Bread: Translations from Modern Marathi Dalit Literature*. Orient Blackswan, 1992, pp. xv–xxi.
- ^ Jaffrelot, Christophe. *India’s Silent Revolution: The Rise of the Lower Castes in North India*. Permanent Black, 2003, pp. 212–225.
- ^ Subramanian, A. "Rohith Vemula’s Suicide and the Challenge of Caste in India". *The New Yorker*, 2016.