Caste Struggles: Battling Discrimination for Equality

Caste-based movements refer to social and political movements that aim to address issues related to caste discrimination and inequality. These movements are particularly prevalent in societies where caste plays a significant role in social stratification and determines an individual’s social status, occupation, and opportunities.

The caste system categorizes people into distinct groups based on birth, with each group having its own set of privileges, restrictions, and social roles. The hierarchical nature of the caste system has led to discrimination and oppression of certain castes, often referred to as “lower castes” or “Dalit Movement.

Dalit Movement: Beyond Exploitation, Striving for Dignity

• Beyond Economics and Politics: The Dalit Movement transcends mere economic or political exploitation, portraying a struggle for human recognition, self-confidence, and self-determination. 
• Dismantling Stigma: It aims to abolish the stigmatization and untouchability associated with Dalit Movement, striving for a dignified identity and societal acceptance.

Dalit Movement: Symbol of Oppression, Evolution through Buddhism

• ‘Dalit’, a term prevalent in several Indian languages, symbolises the oppressed. 
• The Dalit Buddhist Movement of the 1970s: Initially adopted by neo-Buddhist activists and followers of Babasaheb Ambedkar in the 1970s, it embodies the deliberate suppression experienced by this community, contradicting notions of pollution, karma, and justified caste hierarchy.

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Classification of Dalit Movement: Sociological Classifications and Transformations

• Sociological Perspectives on Dalit Movements: Sociologists’ attempts to classify Dalit movements have led them to believe that they belong to all types, namely reformative, redemptive, and revolutionary.
• The Anti-caste Movement: It began in the 19th century under the inspiration of Jotiba Phule and was carried out in the 1920s by the non-Brahmin movements in Maharashtra and Tamil Nadu.
  • Later it was developed under the leadership of Dr. Ambedkar had characteristics of all types. 
• Revolutionary movement, At its best it was revolutionary in terms of society and Redemptive Movements  in terms of individuals.
  • Revolutionary Practices and Alternative Lifestyles: In partial context, the ‘post Ambedkar Dalit movement’ has had revolutionary practice.
    • It has provided alternative ways of living, at some points limited and at some points radical and all-encompassing, ranging from changes in behaviour such as giving up eating beef to religious conversion.
  • Expanding Horizons: It has focussed on changes in the entire society, from the radical revolutionary goal of abolishing caste oppression and economic exploitation to the limited goals of providing scope for members of Scheduled Castes to achieve social mobility.

The Multifaceted Nature of Dalit Movements in India: Their Common Quest

• Multiplicity in Unity: There hasn’t been a singular, unified Dalit movement; instead, various movements have emerged over time, each emphasising different issues and ideologies concerning Dalit Movement. 
  • Despite the differences, a common thread of seeking equality, self-dignity, and the eradication of untouchability binds these movements. 
• Examples: The Satnami Movement, Adi Dharma Movement, Mahar Movement, socio-political mobilisation among the Jatavas of Agra, and the Anti-Brahman Movement across different regions.

Contemporary Resonance and Cultural Expression: Empowered Voices and Cultural Revolt

• Empowered Voices: In recent times, the Dalit Movement has significantly marked its presence in the public sphere, becoming an unignorable force. 
  • Dalit Literature: Accompanying this is the rise of Dalit Movement, where Dalit writers seek to articulate their unique experiences and perceptions through their own imageries and expressions, as opposed to conforming to mainstream societal imageries. 
• Cultural Struggle and Structural Exploration: This body of literature, while rooted in the cultural struggle for dignity and identity, also seeks to explore the structural aspects of society, including economic dimensions, voicing a call for social and cultural revolt. 
• Voices of Advocacy: Through these literary and social channels, the Dalit Movement continues to advocate for an equitable and dignified societal stance for Dalits, challenging and questioning established norms and hierarchies.

Backward Class Caste Movements: Advocacy and Political Evolution

• Social and Economic Advocacy Movements: These are the movements which raised the concerns of the socially and economically backward classes and castes.

• Formation of Political Entities: The political entity formation of backward castes/classes traces back to both colonial and post-colonial periods. 

• Colonial Patronage and Caste Identity: The colonial state often disbursed patronage based on caste, encouraging individuals to adhere to their caste identities in social and institutional domains. 
  • This fostered unity among similarly positioned caste groups, a phenomenon termed ‘horizontal stretch’.
  • It also led to the secularisation of caste for political mobilisation purposes, moving away from its ritualistic essence.

Adoption of the Term ‘Backward Classes: Term Adoption and Organizational Surge

• Emergence of the Term ‘Backward Classes’: The term ‘Backward Classes’ gained traction in the late 19th century, notably in the Madras presidency since 1872, Mysore since 1918, and Bombay presidency since 1925. 
• Proliferation of Organizations: The 1920s saw a proliferation of organisations rallying around caste issues across the country. 
  • Notable entities include the United Provinces Hindu Backward Classes League, All-India Backward Classes Federation, and All-India Backward Classes League. 
  • By 1954, the count of organisations working for the Backward Classes stood at 88.

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Transitions towards Organised Representation: Secular Shift and Empowerment Struggles

• Secularised Political Mobilisation of Backward Classes: The journey from caste-based patronage to the organised representation of Backward Classes symbolises a shift towards secularised political mobilisation. 
• Dynamic Intersections: This trajectory reflects the evolving dynamics of caste and its intersection with political and social identities, especially in the fight for equitable recognition and rights for the Backward Classes.
• Empowerment Struggles: Through these movements, the Backward Classes aimed to carve out a significant political and social space, challenging conventional hierarchies and advocating for their rights and representation in a gradually transforming socio-political landscape.

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