The history of Dalit oppression and the reality of the Dalit movement in modern India.

A horrific yet long-neglected chapter in Indian history is the brutal and continuous oppression of Dalits. The word ‘Dalit’ means to suppress, crush, and crush. And within this word lies a cruel reality of history, where millions of people have been victims of social oppression for centuries simply because of their birth. In Hinduism, Dalits were known as ‘untouchables’. This untouchability was not limited to religious rules, but was a terrible social system that did not even consider people as human beings.

From ancient India to British colonialism and the present independent India, oppression of Dalits has taken various forms in every era. In ancient times, according to the provisions of Manu Samhita, Dalits were at the very bottom of society. They could not perform any religious rituals, did not have the right to receive education, and even walking barefoot was often prohibited. According to the scriptures, even the shadow of a Brahmin would make them impure. This caste discrimination was not limited to religious principles, but was strictly implemented in society. Others did not drink water from Dalit houses, they were forbidden to use ponds, and no upper caste person was allowed to attend any of their social events.

This oppression did not completely disappear during the British rule. Although the British provided some opportunities for education, they themselves used casteism to take advantage of their rule. One of the tools of the ‘Divide and Rule’ policy of the British rule was caste and religion. As a result, the desired changes did not come in the lives of Dalits.

The first major Dalit awakening took place in the early 20th century under the leadership of Dr. Bhimrao Ramji Ambedkar. He himself was a son of a Dalit family, and he was plagued by the pain of untouchability at every stage of his personal life. However, through perseverance, he became the first Dalit barrister of India and later the framer of the Constitution. He called caste-based exploitation ‘caste-based fascism’. Under his leadership, many Dalits turned to education, started protests and built their own organizational strength. In 1956, he formally renounced Hinduism and converted to Buddhism, converting millions of his followers. This event was a revolutionary blow to the Indian caste system.

The Constitution of independent India banned caste discrimination and introduced quotas for Dalits in reserved seats, education and jobs. Although Dalits are protected in the legal framework, their condition in real society has not changed much. Even today, Dalits are subjected to brutal violence in many parts of India, especially in Uttar Pradesh, Bihar, Madhya Pradesh, Rajasthan, Tamil Nadu and Karnataka.

According to a report by the National Crime Records Bureau (NCRB) of India, thousands of Dalit women are raped every year. Attacks on Dalits, burning of their houses, land grabbing, insulting of Dalit children in schools—these incidents have become so common that even the mainstream media often does not report them seriously. In some areas, even riding a horse or taking part in a wedding procession because of their Dalit identity can lead to death. Dalits are not only victims of social but also political oppression. Most of them are landless, live below the poverty line, and are far from the centers of power.

Although the Dalit vote is important in Indian politics, political parties use them only once. Many so-called Dalit leaders, after tasting power, forget the sufferings of their community. Those who truly want to continue the movement, are either subjected to state repression or are cornered by the manipulation of party politics.

However, the hope is that in today's Indian society, many new generation Dalit youth are becoming educated, using social media to build their identity and rewrite history. Organizations like 'Dalit Panthers', 'Bhim Army', 'Ambedkarite Students' Organization' have emerged in many parts of India, which are working to establish the respect and rights of Dalits. Dalit students in various universities are developing Dalit literature, where they themselves talk about deprivation in their own language. Dalit leaders like Mayawati have proven by becoming the Chief Minister of Uttar Pradesh that it is possible to reach the pinnacle of power, although the various controversies during her rule also reveal her detached attitude.

However, the struggle of Dalits is still a long way off. No matter how much legal security there is, if the social mentality does not change, that law remains limited to paper. The number of Dalit representatives in India's mainstream media, Bollywood, literature or education system is still very negligible. Their voice is almost absent. For this reason, to ensure their rights, cultural, intellectual and technological movements must be developed along with traditional movements.

The future of India will be humane only when no one is considered a Dalit but a human being. Every insult, every oppression against Dalits is not just a personal wound to them—it is a defeat for democracy, secularism and human rights in India. This defeat is a black shadow not only on the soul of a community, but on the soul of the entire nation.