‘Dalits have seen growing marginalization in the electoral battle’ | Photo Credit: AP
It is to the credit of modern liberal ideas, capitalist development and democratic churning that Dalits are now a well recognized social and political force – a change made possible under the leadership of BR Babasaheb Ambedkar. However, Ambedkar’s vision of uplifting Dalits as an independent religious community or improving their status as a major political force in democratic struggles has not yet been realised.
A fear is emerging as the current government has been aggressive in adopting neo-liberal economic policies that often undermine social justice safeguards for the emancipation of historically marginalized communities. Furthermore, the Hindutva ideological agenda sees independent Dalit claims as a challenge to the politics of cultural nationalism. There has been an emphasis on threats and surveillance against the Dalit socio-political movement, making it a passive powerless space today.
a vision for social justice
Ambedkar felt that colonial rule opened the doors of modern institutions to various marginalized social groups, welcoming them to become an integral part of democratic processes. The constitutional principles allowed the untouchable castes in particular to effectively voice their grievances and castigated the social elite leadership for their exclusive exploitation of state power and social privileges. Ambedkar hoped that the policy of job reservation or Dalit representation in legislative bodies would lead to genuine democratization of political power and present Dalits as influential shareholders in modern institutions.
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Second, Ambedkar envisioned that non-political public spaces (educational institutions, media, culture and the arts industry) should be democratised, allowing Dalits to play an effective role as entitled citizens. Further, the State shall take effective measures to develop a sensitive public culture and punish the perpetrators of caste or community based discrimination. In modern India, it was expected that people would enjoy the benefits of worldwide culture without fear of social discrimination and oppression. Ambedkar also believed that modernity should not be considered only to elevate the untouchables as a special category, which would require the continued assistance of the state. Instead, he expected Dalits to escape burdensome social identity (by converting to Buddhism) and reduce their dependence on the state. He envisioned Dalits as the natural leaders of historically marginalized groups.
dalit claim
Influenced by the socio-political directions of Ambedkar, Dalit intervention in the public sphere has been demanding social respect, independent cultural rights and political power. The state’s affirmative action policies have helped a significant downtrodden section emerge as a significant segment of the mainstream middle class, allowing them to enjoy the benefits of urban life. The advent of the Bahujan Samaj Party (BSP) in the 1980s was made possible by the committed support of the Dalit middle class. However, various sections within Dalits have not shown serious attachment to the social justice movement and continue to hold on to traditional cultural values, even moving towards political alternatives considered antithetical to the politics of Dalit liberation.
Second, on the social and cultural front, Dalits presented themselves as a vocal and independent alternative. Today, life-size statues of Ambedkar are a visible sign of the dignified presence of Dalits in public places in many cities. In addition, Dalits organize impressive public events (celebration of Constitution Day), or anniversaries of revolutionary symbols or mass gatherings at historical sites to demonstrate their heightened sense of equality and dignity in public life. Dalits have projected themselves as advocates of alternative cultural values and democratized the public sphere. Third, it is in the electoral battle that Dalits have seen their increasing marginalisation. With the periodic decline of the BSP as an admirable mainstream party in Uttar Pradesh, the prospect of running a national regime under a Dalit-Bahujan leadership has been derailed. Interestingly, it is the BJP that often claims itself to be an inclusive party, representing the worst interests of the Dalit-Bahujan castes. In Maharashtra, Bihar, Telangana and Tamil Nadu, although there have been effective social and political mobilizations by Dalits, they have limited potential to reverse the dominance of nationalist parties, especially the BJP, at the Centre.
reality
Post-Ambedkar Dalit activism has certainly increased its presence and democratized the social and political sphere to a great extent. However traditional class and caste relations have not improved much. Increasing cases of caste atrocities, violence and attacks are enough to dampen Dalits’ hopes for social emancipation. Furthermore, Dalit participation in modern institutions such as universities, the judiciary, the media and cultural industries is marginal. On Ambedkar’s birth anniversary (April 14), Dalits may see a dignified public presence, but there are few among them who speak out against the growing political marginalization, lack of representation in institutions of power and their quest for freedom from Dalits. Let’s look at concrete issues. The clutches of Brahminical casteism. Rethinking is needed to create a popular Dalit agenda that mobilizes vulnerable and marginalized communities for a larger emancipatory project.
Harish S. Wankhede is Assistant Professor, Center for Political Studies, School of Social Sciences, Jawaharlal Nehru University, New Delhi