Dalit movement in India post

independence
October 23, 2020
Post independence many anti-discrimination laws came into
force. But even today, in the civilised society dalits suffer
from social stigma and discrimination. This article throws
light on different stages of Dalit movement in India and
contributions of leaders for the movement.

In news: Dalit issues are submerged in the broader discussions

on economic vulnerabilities highlighted by COVID-19.
Placing it in syllabus: History – Dalit movements
Dimensions

1. Causes for Dalit movement

2. Dynamics of Dalit movement
3. Ambedkar’s work in post independence period
4. Dalit panthers movement
5. Role of Kanshi ram In Bahujan politics
6. Dalit literary movement
7. Power as a means to attain dignity

Content:
Causes for Dalit movement:
It is the result of the constant hatred being generated
from centuries from the barbaric activities of the upper
castes of India.
They were deprived of higher training of mind and were
denied social-economic and political status.
The division of labour led to their inequality and
exploitation.
The caste system degenerated Dalit life into pathogenic
condition where occupations changed into castes.
 For centuries, Dalits were excluded from the mainstream
society and were only allowed to pursue menial
occupations.
They were pushed to the outer areas of villages whereas
the mainland was occupied by the upper castes.
Many of the atrocities were committed in the name of
religion like system of Devadasi, pouring of molten lead
into the ears of a Dalit who happened to listen to some
mantra.
To retain the stronghold on people, education was
monopolized.
This made the Dalits rise and protest against the
inhuman practices demand for basic rights of equality.
With the introduction of western language, and with the
influence of the Christian missionaries, the Dalits
began to come across the ideals of equality and liberty
and thus began the Dalit Movement in modern times.
Educated Dalits began to talk about the problems of the
poor and about exploitation and humiliations from the
upper castes.
They also got a fillip through British policy of divide
and rule.
Improved communication network, new system of education,
new administrative system, rule of law threw open equal
opportunities for all dismantling social barriers.

Dynamics of Dalit movement:

Sanskritization:

Some Dalit leaders followed the process of

’Sanskritization’ to elevate themselves to the higher
position in caste hierarchy.
They tried to adopt established cultural norms and
practices of the higher castes.
They adopted Brahman manners, including vegetarianism,
putting sandalwood paste on forehead, wearing sacred
thread, etc.
 Imitation of the high caste manners by Dalits was an
assertion of their right to equality.

Adi-Hindu movement:

Treating Dalits as outside the fourfold Varna system,

and describing them as ‘outcastes’ or ‘Panchama’ gave
rise to a movement called Adi-Hindu movement.
Certain section of Dalit leadership believed that Dalits
were the original inhabitants of India and they were not
Hindus.
Aryans or Brahmins who invaded this country forcibly
imposed untouchability on the original inhabitants of
this land.
They believed that if Hinduism was discarded,
untouchability would automatically come to an end.
That Dalits began to call themselves Adi-Andhras in
Andhra, Adi- Karnataka in Karnataka, Adi-Dravidas in
Tamil Nadu, Adi-Hindus in Uttar Pradesh and Adi-Dharmis
in Punjab.

Conversions:

Dalits also followed the route of conversion with a

purpose of getting rid of untouchability and to develop
their moral and financial conditions.
A good number of Dalits were converted to
Christianity, especially in Kerala.
Some of the Dalits, especially in Punjab were converted
to Sikhism (known as Mahabis, Namdharis, Kabir Panthis
etc…)
Dr. Ambedkar converted to Buddhism along with his
millions of followers at Nagpur in 1956.

Finding Sects:

As a protest against Hinduism some of the Dalit leaders

founded their own sects or religions.
Guru Ghasi Das (MP) founded Satnami Sect.
 Gurtichand Thakur (Bengal) founded Matua Sect.
Ayyan Kali (Kerala) founded SJPY (Sadhu Jana Paripalan
Yogam).
Mangu Ram (Panjab) founded Adi Dharam.

Ambedkar’s activism:

Attempts were also made to organize Dalits politically

in order to fight against socio-economic problems.
Dr. Ambedkar formed the Independent Labour Party in
1936.
He tried to abolish the exploitative Khoti system
prevailing in Kokan part of Maharashtra, and the Vetti
system (a wage free hereditary service to the caste
Hindus in the local administration).
He tried to convince the Government to recruit the
Mahars in the Military.
In 1941 the first Mahar Regiment was formed.
Dr. Ambedkar demanded adequate representation for Dalits
in the legislatures and the Government of India Act,
1919, provided for one seat to the depressed classes in
the central Legislative Assembly.
Poona Pact of September 1932 provided for reservation of
seats for depressed classes out of general electorates
sets.

Ambedkar’s work in post independence period:

Post independence Ambedkar was invited to serve as the
nation’s first Law Minister, which he accepted.
On 29 August, he was appointed Chairman of the
Constitution Drafting Committee, charged by the Assembly
to write India’s new Constitution.
The text prepared by Ambedkar provided constitutional
guarantees and protections for a wide range of civil
liberties for individual citizens, including freedom of
religion, the abolition of untouchability and the
outlawing of all forms of discrimination.
 He argued for extensive economic and social rights for
women and also won the Assembly’s support for
introducing a system of reservations of jobs in the
civil services, schools and colleges for members of SCs
and STs.
Ambedkar resigned from the cabinet in 1951 following the
stalling in parliament of his draft of the Hindu Code
Bill.
He was appointed to the Rajya Sabha in March 1952 and
remained as a member till death.
Around 1950, he turned his attention fully to Buddhism
and travelled to Ceylon to attend a meeting of the World
Fellowship of Buddhists.
In 1955, he founded the Bharatiya Bauddha Mahasabha.
He completed his work, ‘The Buddha and His Dhamma’ in
1956.
In 1956, in a formal public ceremony at Nagpur, he along
with his wife and around 5,00,000 supporters got
converted into Buddhism.

Dalit panthers movement:

Dalit Panthers is a social organization founded by
Namdev Dhasal in April 1972 in Mumbai.
It was inspired by Black Panther Party, a revolutionary
movement amongst African-Americans, which emerged in the
United States and functioned from 1966-1982.
They called themselves “Panthers” because they were
supposed to fight for their rights like panthers and not
get suppressed by the strength and might of their
oppressors.
The members were young men belonging to Neo-Buddhists
and Scheduled Castes.
The controversy over the article “Kala Swatantrata Din”
(Black Independence Day) by Dhale which was published in
“Sadhana” in 1972 created a great sensation and
publicised the Dalit Panthers through Maharashtra.
 Many Panther branches sprang up spontaneously in parts
of Maharashtra.
The movement was a radical departure from earlier Dalit
movements as its initial thrust on militancy through the
use of rustic arms and threats, gave the movement a
revolutionary colour.
They linked their struggles to the struggles of all
oppressed people over the globe.
The clear cut leftist stand reflected by this document
ran counter to the accepted legacy of Ambedkar as
projected .
The Naxalite movement saw a potential ally in the
Panthers and tried to forge a bond right at the level of
formulation of policies and programmes of the latter.
The Panthers’ militancy by and large remained confined
to their speeches and writings.

Role of Kanshi ram In Bahujan politics:

In 1971 Kansiram quit his job in DRDO and together with
his colleagues established the SCs, STs, OBCs and
Minorities Employees Welfare Association.
Through this association, attempts were made to look
into the problems and harassment of the above-mentioned
employees and bring out an effective solution for the
same.
Another main objective was to educate and create
awareness about the caste system.
In 1973, Kanshi Ram again with his colleagues
established the BAMCEF: Backward And Minority
Communities Employees Federation.
The first operating office was opened in Delhi in 1976
with the motto – “Educate Organize and Agitate“.
This served as a base to spread the ideas of Ambedkar
and his beliefs.
In 1980 he created a road show named “Ambedkar Mela”
which showed the life of Ambedkar and his views through
 pictures and narrations.
In 1981 he founded the Dalit Soshit Samaj Sangharsh
Samiti (DS4) to fight against the attacks on the workers
who were spreading awareness on the caste system.
In 1984, he established a full-fledged political party
known as the Bahujan Samaj Party.
Later he converted to Buddhism.
The ‘Bahujan’ identity encompassed all the SCs, STs,
BCs, OBCs and religious minorities than ‘dalit’, which
practically represented only the scheduled castes.
The obsession with capturing power robbed him of
certain fundamental values that Ambedkar never
compromised.
Ambedkar pointed at capitalism and Brahminism as the
twin enemies for his movement but Kanshiram
enthusiastically embraced them.

Dalit literary movement:

Given that the Brahmins would never allow the Dalits’
voice to be expressed, the Dalits began their own
magazine and began to express their own experiences.
With the formation of the Dalit Panthers, a series of
Dalit poetry and stories depicting the miseries of the
Dalits were released.
All these literature argued that Dalit Movement fights
not only against the Brahmins but all those people
whoever practices exploitation.
New revolutionary songs, poems, stories and
autobiographies were written by Dalit writers.
Educated Dalit and intellectuals explained to the other
illiterate brothers about the required change in the
society.
Dalit literature tried to compare the past situation of
Dalits to the present and future generation not to
create hatred, but to make them aware of their pitiable
condition.
Power as a means to attain dignity:
As power can be cut by only power, Phule and Ambedkar
gave the main emphasis on the education of the Dalits,
as it will bestow them with reason and judgement
capacity, political power, socio-economic status and a
life of dignity.
They knew that the political strategy of gaining power
is either an end in itself or a means to other ends.
If the Dalits have power, then they do not have to go
begging to the upper castes.
The Dalits require power to control the economic
scenario and thereby the politics of the country.
Ambedkar contested with Gandhi to give the Dalits their
right to equality.
He gave the call “Educate, Organize and agitate”.
Education would help to know the truth of Brahmanism in
Indian society, and will make them agitate against caste
based inhuman practices.
Only when agitation begin, can the Dalit be able to
attain power and win the movement against exploitation.

Mould your thought:

1. Explain the dynamics of dalit movement in India. How

Ambedkar carried forward the struggle for dalits post
independence?

Approach to the answer:

In introduction brief about the causes for dalit

movement
Write the dynamics of the movement
Explain Ambedkar’s work post independence
Conclude with his policy of power as a means to attain
dignity