Struggle for emancipation of Dalits and their Empowerment
Dalit empowerment
Dalit empowerment may be defined as a process of gaining control by Dalits as a community over self, ideology, material and knowledge Resources, which determine power relationship in a Society.
As a political process, Dalit empowerment challenges the prevailing power structure of subordination and involves three crucial Elements– access to information, opportunity for participation and inclusion in political process and organizing capacity to influence and gain power.
In outcome oriented paradigm, the process of empowerment involves four successive steps like, consciousness, Mobilization. Organization and Control.
The consciousness refers to knowledge and awareness about group identity and interests.
The distinction between a conscious group and a passive group is the same distinction what Kal Marx finds between a class in itself and a class for itself.
The mobilization means generating a desire and willingness to come forward to attain an objective. The organization refers to pooling human and material resources within a structural framework for making collective and sustained efforts to achieve a common goal. The control means acquiring the power and capacity to be able to decide and determine those matters which affect one’s life conditions.
Dalit Aspect
The term Dalit is a Marathi term which means ground or broken to pieces. The word Dalit comes from Sanskrit (Ancient Indian language) word Dal which means to crack or to split.
Though the use of the term Dalit in public discourse is of relatively recent origin, it is supposed to have been used first by Jotirao Phule(1827-1890), leading social reformer of Maharashtra , in his attempt to champion the cause of upliftment of the downtrodden sections of society.
While Ambedkar also popularize the term Dalit, his philosophy has remained a key source of inspiration for Dalit empowerment. Ambedkar was the first Dalit leader who demanded political empowerment of the Dalits in 1930s.
Marathi literary figures and neo-Buddhists began to use the word in their writings and contributed to the literary initiatives in replacing Harijan (Gandhi‟s term for them , means children of God) and achchuta( Vedic term for them , means untouchable) with Dalit in the 1970s.
This term was highly popularized by Dalit Panthers in 1970s in Maharashtra, to refer to the Scheduled Caste (constitutional term for them) Population.
However there are some who assign a broad meaning to the term to denote to any oppressed group of people. Yet the term has become synonymous with the schedule caste people. This section of Indian Society is called Dalit because they are placed at the lowest layer of social structure and suffers from various forms of deprivation and social, economic, cultural and political marginalization. The worst form of their marginalization is the scourge of the untouchably
Dr. B.R. Ambedkar’s Vision of Dalit Emancipation through Social Justice
In his quest for human Equality in India, Ambedkar mainly used agitation as a modus operandi. His first ever agitation was to open a water tank for public, which was reserved only for the upper castes.
He edited and deployed newspapers as a medium of Communication with his followers.
Through newspapers such as MookNayak and Bahishkrit Bharath, he managed to reach a substantial number of audiences and garner their support. He used his Education and skill to reclaim the rights of the oppressed.
One of his notable achievements was to carve out a separate electorate for the untouchables in a predominantly upper-caste political landscape.
Towards social justice
In response to the highly discriminatory caste-ridden social system that utterly devalued human dignity of Sudras and untouchables, Ambedkar stood determined to eradicate social, educational, and cultural disparities of the lower castes.
He was of the view that as long as there was a caste system, there would be outcastes too. He mobilized them with the motto: “educate, agitate and unite.”
He inculcated in their minds the values of self-respect, dignity, and an urge to fight for their rights. Hinduism-2/”>Hinduism, the predominant Religion in India, never taught the virtues of Liberty, equality and Fraternity and, consequently, it could never unite the entire Hindu society.
Ambedkar’s first ever public struggle led him to drink water from a public tank named, Choudar-Talab, which was out of bounds for the untouchables.
This was an effective agitation because it helped to disrupt the brutal everyday inequality that the untouchables had to suffer as they were not allowed to drink water even from a public tank reserved for the upper castes.
Against the structures of economic injustice
The traditional caste-based economic structure of Indian society contained no provision for investing Money to earn more value based on the means of production available.
Hereditary division of labour on which Indian castiesm rests proved to be an impediment to economic justice for the depressed sections of society. Such a social order created a stagnant economic state devoid of any mobility, either horizontal or vertical.
For Ambedkar, economic equality must be sought in tandem with social equality and this could be achieved only with constitutional safeguard
Social Mobilization and Struggle
He started newspapers like the Mooknayak, Bahiskrit Bharat and Janata to raise their awareness and propagate his views. He was exhorted Dalits to leave their traditional and demeaning occupation, move away from villages as „they were sink of localism, den of ignorance, narrow mindedness and Communalism‟.
Similarly for the mobilization of Dalits, he organized many social struggles like Mahad Tank satyagrah in 1926 and temple entry movement in 1930.
He also founded some social organizations like Bahiskrit Hikarini Sabha and the All India Depressed Classes Association in 1930 with the same objective.
These efforts eventually resulted in social mobilization of Dalits and strengthened the agenda of social justice
Political organization of Dalits
Ambedkar made serious efforts for the political organization of Dalits. He founded the independent Labor Party in 1937 and replaced it with another party, the All India Scheduled Caste Federation founded in 1942. He also laid the foundation of another political party, Republican Party of India which was founded in 1957, after his death by his followers, which advanced the agenda of Dalit empowerment in the 1950s and 1960s.
Even, the formation of Dalit Panther Party in 1970 and the Bahujan Samaj Party in 1984 owe their ideological genesis to Ambedkar.
The BSP, founded by Kasi Ram and now led by Kumari Mayawati was able to gain political power in Uttar Pradesh, along with substantial presence in some other parts of the country. The roots of all these facets of the ongoing empowerment of Dalits in India are found in the ideas and practice of Ambedkar.
Conclusion
Dr Ambedkar was not the first person to initiate the process of Dalit empowerment in India, nor was he the last person to ensure its completion.
However, his Dalit mission has two distinct characteristics, not shared by other champions of social justice in contemporary India.
First, his sterling contribution in this field was to advance and steer the course of Dalit empowerment and to impart to it a distinct political character, which is the core of the very notion of empowerment. Without this political core, the idea of Dalit empowerment will not be without real substance and spirit.
Second, unlike other Dalit social reformers before and after his times, he advanced his mission with a Sound and viable ideological framework coupled with equally strong action framework. He was not only a great theoretician but also restless activist of Dalit cause. In this respect he stands apart and much ahead from others.
His life and mission was a perfect and unique blend of theory and action.
His ideas are leading Light and sustain the ongoing process of Dalit empowerment even today. Without his ideological foundation, the edifice of the contemporary Dalit empowerment in India will go bankrupt and lose its identity, direction and spirit.
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The struggle for Dalit emancipation is a long and complex one. It has been marked by both progress and setbacks, and there is still much work to be done.
Some of the key subtopics in this struggle include:
The challenges of caste-based discrimination in the 21st century
The struggle for Dalit emancipation is a vital part of the fight for equality and justice in India. It is a struggle that has made significant progress, but there is still much work to be done.
Here are some additional details on each of these subtopics:
The history of caste discrimination in India: Caste discrimination is a system of social stratification that has existed in India for centuries. It is based on the belief that some people are born into a higher social status than others, and that this status is determined by birth. Caste discrimination has led to the oppression of Dalits, who are considered to be the lowest caste in the Hindu caste system.
Dalits have been subjected to a variety of forms of discrimination, including social exclusion, economic exploitation, and violence. They have been denied access to education, employment, and other basic rights. They have also been subjected to ritual pollution and other forms of social stigma.
The rise of the Dalit movement: The Dalit movement is a social movement that has been fighting for the rights of Dalits since the early 20th century. The movement has achieved significant progress, including the passage of laws that prohibit caste discrimination and the establishment of affirmative action programs for Dalits.
The Dalit movement has also played a key role in raising awareness of caste discrimination and its impact on Dalits. The movement has also been successful in mobilizing Dalits to fight for their rights.
The fight for education and employment rights: Dalits have historically been denied access to education and employment opportunities. The Dalit movement has fought for the right of Dalits to receive an education and to have equal access to employment opportunities.
The movement has been successful in securing some important gains in this area. For example, the Indian government has established affirmative action programs that reserve a certain Percentage of seats in educational institutions and government jobs for Dalits.
However, Dalits continue to face discrimination in education and employment. For example, Dalit children are often denied admission to schools and Dalit workers are often denied employment opportunities.
The struggle against violence and discrimination: Dalits continue to face violence and discrimination in India. The Dalit movement has fought against this violence and discrimination, and has made some progress in this area.
The movement has been successful in securing some important legal victories, such as the passage of the Prevention of Atrocities Act, which provides special protection for Dalits from violence and discrimination.
However, Dalits continue to be subjected to violence and discrimination. For example, Dalit Women are often the victims of sexual violence, and Dalits are often the victims of mob violence.
The challenges of caste-based discrimination in the 21st century: Caste-based discrimination is still a major problem in India in the 21st century. Dalits continue to face discrimination in education, employment, and other areas of life. The Dalit movement continues to fight against caste-based discrimination, and there is still much work to be done to achieve equality for Dalits.
The Dalit movement faces a number of challenges in the 21st century. One challenge is the persistence of caste-based discrimination. Despite the progress that has been made, caste-based discrimination is still a major problem in India. Dalits continue to face discrimination in education, employment, and other areas of life.
Another challenge is the rise of Hindu nationalism. Hindu nationalism is a political ideology that promotes the supremacy of Hinduism. Hindu nationalists often view Dalits as a threat to Hindu society. This has led to an increase in violence and discrimination against Dalits.
The Dalit movement also faces the challenge of internal divisions. Dalits are a diverse group with a variety of different identities. This can sometimes lead to internal divisions within the Dalit movement.
Despite these challenges, the Dalit movement has made significant progress in the fight for Dalit emancipation. The movement has secured some important legal victories, and it has raised awareness of caste discrimination and its impact on Dalits. The movement has also been successful in mobilizing Dalits to fight for their rights.
The Dalit movement continues to play a vital role in the fight for equality and justice in India. The movement has made significant progress, but there is still much work to be done.
What is Dalit?
Dalit is a term used to describe people who are considered to be outside the Hindu caste system. They are also known as “untouchables” or “Harijans”. Dalits make up about 16% of India’s population.
What is the struggle for emancipation of Dalits?
The struggle for emancipation of Dalits is a long and ongoing one. Dalits have faced discrimination and oppression for centuries. They have been denied access to education, employment, and other basic rights. The struggle for emancipation is about ensuring that Dalits have the same rights and opportunities as everyone else.
What are some of the challenges faced by Dalits?
Dalits face a number of challenges, including:
Discrimination: Dalits are often discriminated against in all areas of life, including education, employment, and housing.
Violence: Dalits are often the victims of violence, including caste-based violence.
Lack of education: Dalits have lower levels of education than other groups in India.
What are some of the achievements of Dalits?
Despite the challenges they face, Dalits have made significant achievements in recent years. These include:
Increased access to education: Dalits now have greater access to education than ever before.
Increased political representation: Dalits now have greater political representation than ever before.
Increased economic opportunities: Dalits now have greater economic opportunities than ever before.
What are some of the organizations working for the emancipation of Dalits?
There are a number of organizations working for the emancipation of Dalits, including:
The National Campaign for Dalit Human Rights (NCDHR)
The All India Democratic Women’s Association (AIDWA)
The People’s Union for Civil Liberties (PUCL)
What can you do to help the struggle for emancipation of Dalits?
There are a number of things you can do to help the struggle for emancipation of Dalits, including:
Educate yourself about the issue
Support organizations working for Dalit rights
Speak out against discrimination and violence against Dalits
Advocate for policies that promote Dalit empowerment
Sure, here are some MCQs on the topics of Dalit history and culture:
Which of the following is not a Dalit caste?
(A) Chamar
(B) Mahar
(C) Brahmin
(D) Kshatriya
Who was the first Dalit to be elected to the Indian Parliament?
(A) B.R. Ambedkar
(C) Jyotirao Phule
(D) Periyar E.V. Ramasamy
Which of the following is not a Dalit literary work?
(A) “Annihilation of Caste” by B.R. Ambedkar
(B) “Karukku” by Bama
(C) “The God of Small Things” by Arundhati Roy
(D) “Untouchable” by Mulk Raj Anand
Which of the following is not a Dalit festival?
(A) Ambedkar Jayanti
(B) Maha Shivratri
(C) Holi
(D) Pongal
Which of the following is not a Dalit organization?
(A) All India Backward Classes Federation
(B) Bahujan Samaj Party
(C) Dalit Panthers of America
(D) Rashtriya Swayamsevak Sangh
Which of the following is not a Dalit leader?
(A) Kanshi Ram
(B) Mayawati
(C) Jyoti Basu
(D) Atal Bihari Vajpayee
Which of the following is not a Dalit issue?
(A) Caste discrimination
(B) Poverty
(C) Illiteracy
(D) Terrorism
Which of the following is not a Dalit achievement?
(A) The Mandal Commission Report
(B) The 93rd Amendment to the Indian Constitution
(C) The Right to Education Act
(D) The Right To Information act
Which of the following is not a Dalit challenge?
(A) Social exclusion
(B) Economic deprivation
(C) Political marginalisation
(D) Environmental Degradation
Which of the following is not a Dalit hope?
(A) Equality
(B) Justice
(C) Freedom
(D) Development