Author –  Dr. Grishma Manikrao Khobragade

Introduction:

The Dalit movement in India has a long and complex history, spanning over a century. Emerging as a response to the oppressive caste system, the movement has undergone significant transformations, particularly before and after India’s independence in 1947. This research paper aims to explore the evolution of the Dalit movement in India, examining the continuities and discontinuities between the pre- and post-independence periods. The pre-independence Dalit movement, led by visionaries like B.R. Ambedkar, focused on challenging the entrenched caste system, demanding social and economic rights, and advocating for political representation. The movement’s emphasis on education, empowerment, and resistance against caste-based oppression laid the groundwork for future struggles.

This research paper seeks to examine the complex and multifaceted nature of the Dalit movement in India, both before and after independence. By analyzing historical events, social movements, and literary works, this study aims to provide a nuanced understanding of the continuities and discontinuities between the pre- and post-independence Dalit movement, shedding light on the ongoing struggles and aspirations of the Dalit community in India.

Objectives: 

1.To examine the historical context and evolution of the Dalit movement in India*, focusing on the pre-independence period and the role of key leaders such as B.R. Ambedkar.

2. To analyze the impact of independence on the Dalit movement*, including the changes in the movement’s goals, strategies, and leadership.
3. To investigate the relationship between the Dalit movement and the Indian state*, including the role of government policies, laws, and institutions in shaping the movement.

Primary Sources:

1. Writings and speeches of prominent Dalit leaders, such as B.R. Ambedkar and Kanshi Ram.
2. Books and articles on the Dalit movement, written by scholars and researchers.

Social Significance: 

1. Understanding the Dalit Movement: This research provides a comprehensive understanding of the Dalit movement, its evolution, and its impact on Indian society.

2.Highlighting Dalit Experiences: By examining the pre- and post-independence periods, this research highlights the experiences of Dalits, including their struggles, achievements, and challenges.

Methodology: 

This study employs a qualitative research approach, analyzing Ambedkar& his writings, speeches, and interviews.

Discussion: 

The initial concern of the Dalit movement for securing dignity and justice was expressed as the Dalit assertion for human rights. Dalits sought to enter Hindu temples in order to assert that as human being they too had equal rights to temple-entry, which was denied to them by the system of Untouchability. The Mahad Temple Entry Satyagraha, the Nasik Kalaram Mandir Satrygraha, and Parwati Temple Entry in Poona were some examples of these struggles. Another expression came in the form of assertion for Dalit identity, which was to be constructed defiantly outside the framework of Brahmanism, through a rediscovery of Dalit history and culture located in an egalitarian order, real or imaginary, as opposed to the iniquitous brahminical social order.

The Dalit movement in the 1930s saw a shift from temple-entry satyagrahas to rights to education, employment and political representation as necessary prerequisites for securing justice. Concluding the temple entry satyagraha, Dr. Ambedkar pointed out that Dalits were not interested in entering temples of a religion that teaches inequality and injustice as part of religious duty, that they carried out temple-entry satyagrahas only to assert their equal humanity. He also pointed out that justice could be ensured only through struggle for education, employment and political representation. Thus Dalit movement articulated the question of justice and dignity in the context of a modern secular framework, rather than the traditional religious mode. Thus Dalits campaigned for education of Dalit children, and had to struggle to end discriminatory attitude of teachers and school authorities. 

After the death of Babasaheb Ambedkar, the mantle of leadership fell upon the shoulders of Dadasaheb Gaikwad. He appeared to be the natural choice, by virtue of his stature in the movement as well as his age. He had grown up to be Ambedkar’s trusted lieutenant through frontline participation in all the battles, right from the days of Mahad. He represented a typical activist of the Ambedkarian movement and had a mass identity. He seemed to know the exact pulse of dalit masses. It is interesting to note that the question of land that by and large constitutes the crux of the dalit problem (as recognised by innumerable scholars even today) was and could only be taken up by Gaikwad. It was the biggest and by far the most glorious event in the postAmbedkar dalit movement. Even during the days of Babasaheb Ambedkar, the mass struggle for land had never materialised in direct terms and at such a scale. 

Although, later the Dalit Panthers brought in a change in this leadership model, certainly in its physical attributes and so made it more people friendly, it approximately recoiled back to the old RPI (Republican Party of India) model with the demise of the spirit behind Panthers. This leadership model was certainly regressive as it reproduced the decadent feudal structure that dalits were so familiar with in real life; perhaps it was both, its cause as well as its effect. Paradoxically, its protagonists and promoters were the very people who seemed to claim a larger share of modernity. Gaikwad’s equation with the masses and his charisma would not be easily swept away by their attempts but it is a fact that he could not take up mass based struggles thereafter and rather chose to fall prey to the enticements of power and pelf form Congress circle. Thus, this early icon of Ambedkar certainly blocked the emerging mass orientation of the dalit movement. 

Dalit Panthers: The Sparklet That Was Not To Be: 

The degeneration that set in continued unabated till the birth of Dalit Panthers in early 1970s. There could be varied explanations for the paradigm shift in dalit politics (movement) marked by Dalit Panthers. Remarkably, they spoke the language of defiance and militancy, which created waves. These waves had shaken the foundations of the established order in the country and in essence demonstrated what the wrath of the wretched could be! It provided a valuable insight that was pathetically missing in the dalit politics. Going by their manifesto, dalit panthers had broken many new grounds in terms of radicalising the political space for the dalit movement. They imparted the proletarian – radical class identity to dalits and linked their struggles to the struggles of all oppressed people over the globe. The clear cut leftist stand reflected by this document undoubtedly ran counter to the accepted legacy of Ambedkar as projected by the various icons, although it was sold in his name as an awkward tactic. 

The post Ambedkar Dalit movement had witnessed several ups and downs. On one side a categorical awakening among the Dalits had grown beyond all levels of history and on the other it has somewhere stagnant after Ambedkar mainly due to ideological disposition of stagnation. The Dalit politics passed through after the death of Dr. Baba Saheb Ambedkar can be broadly divided into three phases-Rise and Fall of the Republican Party, emergence of the Dalit Panthers and thirdly the growing assertion of Dalits for political power and their consequent refusal to remain satisfied merely with education and job opportunities arising out of the policy of reservation. At this stage there is another factor that developed among Dalit castes too. These are organising themselves under the banners of their respective caste and sub-caste for achieving their rights.

To relieve the humanity from suffering, in India, the remedy is to develop the spirit of Bahujan Samaj. We cannot progress by merely “Dalit Unity”, or by only “Dalit Muslim Unity”, or by only “Dalit Christian Unity”, we have to build a Bahujan Samaj, which is not an easy task. One has to understand the mechanics of Bahujan Samaj. There are many misconceptions about BSP, Kanshiram and Mayavati, purposefully spread by vested interests. One has to understand Bahujan Philosophy with all its intricacies. It is pity that Dr. Choudhrie could not get time to understand BSP while he was in Punjab. I hope he will have ample opportunity to understand it in M.P., where there is remarkable influence of BSP. BSP is not merely a political party unlike many others; it is a movement. One must read Phuley, Shahu Ambedkar and follow it with reading about Kanshiram and BSP. One of the many colorful characters in Indian politics, Mayawati Kumari is leader of the Bahujan Samaj Party and a prominent politician in India’s most populous state Uttar Pradesh. Born in 1956 to a minor government official Prabhu Das and his wife Ram Rathi, Mayawati has been in active politics for well over two decades.

On the one hand, Dalit parties are in deep electoral decline as large sections of the Dalits have moved away to non-Dalit parties, impacting the unity and strength of the movement. The Bahujan Samaj Party, which gained a majority in the 2007 assembly elections, failed to win a single seat in the 2014 Lok Sabha elections; 19 seats in the 2017 assembly elections; and 10 seats in the 2019 Lok Sabha elections. Although Mayawati is still a tall Dalit leader, the party is facing an existential crisis. On the other hand, Dalit assertion on the ground remains strong. With the emergence of organisations/movements led by new Dalit leaders – ASP by Azad, the Una Aytachar Ladat Samiti by Jignesh Mevani in Gujarat, and the Vanchit Bahujan Aghadi by Prakash Ambedkar in Maharashtra – the earlier ideology and forms of mobilisation used by older Dalit leaders no longer seems to appeal. Young, educated and popular among the new generation, they represent a new, aggressive Dalit politics. It reflects in their immediate response to atrocities on Dalits, as well as the tremendous support they receive. Having achieved a modicum of political empowerment, identity and self-respect in the 1990s, Dalits are in search of an evolved political party.

The Dilemma of Decline and Regeneration: 

The Dalit movement is, currently facing the twin dilemma of decline and regeneration. Two significant developments have been responsible for this situation: 1. Identity politics and a shift from the desire for social justice to aspiration impacted by globalisation and cultural modernisation, creating a divide between the better-off middle class and the marginalised section of Dalits. 2. The revival of the BSP under new leadership, its promise of economic development and cultural inclusion. It has attracted the lower castes and created an ideological divide between the Ambedkarite or pro-BSP and Hindutvawadi or pro-BJP Dalits. The Bhim Army named after Ambedkar, formed by Aazad, the son of a primary school teacher in western UP and Vinay Ratan Singh has over 20,000 followers in the Saharanpur region. Its declared aim is “direct action based on confrontation to preserve or restore the dignity of Dalit”. The Bhim Army since its formation has received tremendous support from Dalits in UP. This is because while the BSP devoted its efforts to electoral politics, the Bhim Army has tried to address the community’s feelings of fear and vulnerability, providing them a sense of security against atrocities. One of the most important action was the rally against violent atrocities on Dalits by Thakurs at Saharanpur, in April 2017. At least 50 thousand Dalits gathered to show their solidarity at Jantar Mantar on May 21 in New Delhi. Other incidents are clashes over a signboard “The Great Chamar” put up in his village by Azad; action against removal of a Dalit groom from his horse by Thakurs; agitation in February 2020 against the demolition of a temple dedicated to Sant Ravidas in Tughlaqabad Delhi,

Conclusion: 

The Dalit movement in India has undergone significant transformations since its inception in the early 20th century. From its early focus on social reform and education to its later emphasis on political empowerment and identity assertion, the movement has continually adapted to changing social, economic, and political contexts.

This research has demonstrated that the pre-independence Dalit movement, led by figures like B.R. Ambedkar, laid the groundwork for future struggles by challenging dominant caste norms and advocating for social and economic rights. The post-independence period saw the emergence of new leaders and organizations, which continued to push for Dalit rights and empowerment.

REFERENCES:

1. Ahir, D.C.: Dr. Ambedkar, Buddhism and Social Change, BR Publishing, Delhi, 1993. 
2. Ambedkar, B. R.: Annihilation of Caste: An Undelivered Speech, Arnold Publishers, New Delhi, 1990.
3. Asghar Ali.: Mandal Commission Controversy, Ajanta Publications, Delhi, 1991. 
4. Benjamin, Joseph: Scheduled Castes in Indian Politics and Society, Ess Ess Publications, New Delhi, 1989. 
5. The Untouchables: Subordination, Poverty and the State in Modern India” by Oliver Mendelsohn and Marika Vicziany (1998)
6. Dalit Movement and the Meaning of Labour in India” by Ramnarayan S. Rawat (2011)

       Articles:

1. “The Dalit Movement in India: A Review” by Gopal Guru (2001)
2. “Dalit Politics and the Indian State” by Sudha Pai (2002)
3. “The Ambedkarite Movement and the Question of Dalit Identity” by Anand Teltumbde (2012) 

About author – Head and Associate Professor, Department of English, B.K..Birla College,  (Empowered Autonomous), Kalyan. (Affiliated to University of Mumbai). E-mail: grishma.khobragade@bkbck.edu.in