IGNOUMATIC

Dalit assertion, especially since the 1980s, has played a crucial role in reshaping India’s social and political landscape. Dalits, who have historically been marginalized and oppressed under the rigid caste system, began to challenge their subordination through various forms of political, social, and cultural assertion. This assertion has taken different shapes over the years, from electoral politics to social movements, and has been driven by the need for empowerment, justice, and equality.

1. Political Assertion through Dalit Parties and Alliances

The 1980s marked a significant shift in Dalit politics, as marginalized communities began to organize and demand political representation and power. The emergence of Dalit political parties and movements became a central part of this assertion.

• Bahujan Samaj Party (BSP): One of the most notable expressions of Dalit political assertion was the formation of the Bahujan Samaj Party in 1984, led by Kanshi Ram, who sought to build a political platform for the empowerment of Dalits, Other Backward Classes (OBCs), and other marginalized groups. The BSP’s ideology, which emphasized social justice and empowerment for the Dalit community, gained significant traction, particularly in Uttar Pradesh. The party’s rise to power in UP in the 1990s, when Mayawati became Chief Minister, marked a landmark moment in Dalit political assertion, demonstrating the potential of Dalit votes in electoral politics.
• Political Mobilization and Caste-based Alliances: Dalit assertion in the 1980s also led to the formation of alliances between Dalit and other backward groups. For example, the Dalit and OBC coalition in Uttar Pradesh became a formidable political force. In other states, such as Bihar, parties like the Rashtriya Janata Dal (RJD), under the leadership of Lalu Prasad Yadav, played a crucial role in securing political power for backward castes and Dalits, often challenging the traditional caste-based hierarchies.

2. Social Movements and Mass Mobilization

Dalit assertion has not only been confined to electoral politics but has also taken the form of mass movements and protests aimed at challenging social hierarchies, caste-based discrimination, and violence.

• Dalit Panthers Movement (1970s-80s): Originating in Maharashtra, the Dalit Panthers were inspired by the Black Panther movement in the United States and sought to address the social, political, and economic oppression of Dalits. The Dalit Panthers emphasized the need for a radical transformation of society to eliminate caste-based discrimination and violence. Although their activities were most prominent in the 1970s and early 1980s, the movement’s legacy in terms of Dalit consciousness and pride continued to inspire Dalit groups into the 1980s and beyond.
• Bhima Koregaon and Other Struggles: A significant symbol of Dalit assertion in recent years has been the commemoration of the Battle of Bhima Koregaon (1818), where the British army, with the participation of Dalit soldiers, defeated the Peshwa-led Maratha forces. The annual gathering at Bhima Koregaon, which started in the 1990s and became a massive event by the 2000s, is now a symbol of Dalit pride and resistance. The event has also been a site of protest against the caste-based violence and discrimination Dalits continue to face.
• Anti-Caste Protests: Protests such as those in 1997 in Tamil Nadu against the state’s failure to protect Dalits from upper-caste violence, and the more recent protests in response to atrocities committed against Dalits (like the 2016 Una incident in Gujarat), have shown that Dalit assertion continues to manifest through public protests and demands for justice. These protests, often supported by Dalit organizations and activists, focus on issues such as untouchability, police brutality, caste-based violence, and discrimination in education and employment.

3. Cultural Assertion and Reclaiming Identity

Dalit cultural assertion, particularly through literature, art, and social media, has been another significant form of resistance. By reclaiming their identity and celebrating their heritage, Dalits have sought to challenge the cultural domination of upper castes.

• Dalit Literature: Dalit literature emerged as a powerful form of cultural resistance in the 1980s and 1990s, highlighting the lived experiences of Dalits. Writers like B.R. Ambedkar, who had earlier articulated the need for Dalit emancipation, and later writers like Namdeo Dhasal, Sharankumar Limbale, and P. Sivakami, brought attention to the oppression, discrimination, and marginalization faced by Dalits. Their works provided a voice to the struggles and aspirations of Dalit communities, creating a new narrative that challenged the caste-based social order.
• Reclaiming Symbols and Icons: Dalits have also asserted their identity by reclaiming public spaces, historical figures, and cultural symbols that were previously used to oppress them. One such example is the reverence of Dr. B.R. Ambedkar, who is regarded as the father of the Indian Constitution and a leading figure in the fight against untouchability. His image and ideals have become central to Dalit identity, and Ambedkar Jayanti is celebrated as a major event among Dalits across the country.
• Cultural Festivals and Events: Dalits have also engaged in cultural assertion through festivals and public events that celebrate their identity. These include music and dance forms that have their roots in Dalit culture, such as Dalit folk music and theatre, which often narrate the struggles of the Dalit community against caste oppression.

4. Legal and Institutional Assertion

Another form of Dalit assertion has been through the legal system, where Dalit communities have utilized laws, policies, and the judiciary to challenge discrimination and secure their rights.

• Reservation and Affirmative Action: One of the key legal and institutional mechanisms for Dalit assertion has been the system of affirmative action, particularly the reservation system in education, government jobs, and elected bodies. The implementation of these policies since the 1950s, which was initially driven by Dr. Ambedkar’s vision, has enabled many Dalits to access education and employment opportunities that were previously denied to them. This has empowered the Dalit community economically and socially, though the system has also been a subject of debate and contestation in recent years.
• Legal Actions against Caste-Based Discrimination: Dalit activists and organizations have increasingly used the judiciary to challenge caste-based discrimination. Legal challenges to untouchability practices, caste-based violence, and discrimination in access to public spaces have been important aspects of Dalit assertion. The landmark SC/ST (Prevention of Atrocities) Act, 1989, was enacted to prevent atrocities against Dalits, though its implementation has been inconsistent.

5. Use of Technology and Social Media

In recent years, social media has become an important tool for Dalit assertion. Activists and young Dalits have used platforms like Twitter, Facebook, and YouTube to raise awareness about caste-based discrimination, mobilize protests, and challenge dominant caste narratives. Movements like #DalitLivesMatter and #JusticeForRohithVemula (after the Dalit student’s suicide in 2016) have gained national attention, highlighting the continued relevance of Dalit struggles in contemporary India.

Conclusion

Dalit assertion since the 1980s has taken various forms — from political mobilization and the rise of Dalit political parties to social movements, cultural expressions, legal challenges, and the use of modern technology. While much progress has been made in terms of securing political representation, economic opportunities, and social justice for Dalits, significant challenges remain. The fight for dignity, equality, and freedom from caste-based oppression is ongoing, and Dalit assertion continues to be an essential force in reshaping India’s social order.