The Dalit Panthers movement was formed in 1972, when the Dalit youths came forward and took

up the
task of bringing all the Dalits on to one single platform and mobilizes them for the struggle for their civil
rights and justice. It demonstrated that the lower castes were not willing to accept indignities and their
worst conditions without protest. It was a neo-social movement which accepted Ambedkar‘s
philosophy to find a theoretical framework for the movement. Dalit Panthers was a social organisation
that sought to fight caste discrimination.

In the early ’70s, educated teenagers from Mumbai’s slums founded the Dalit Panther Movement (DPM),
inspired by Dr Bhimrao Ambedkar. Additionally, The Dalit Panthers were inspired by the Black Panther
Party, a socialist movement that sought to fight racial discrimination against African-Americans, during
the Civil Rights Movement in the United States. Writer-poets J V Pawar and Namdeo Dhasal on 29 May
1972 in the Indian state of Maharashtra formed the Dalit Panthers. Their rage was fueled by recent
atrocious crimes against Dalits, including the parading of a nude Dalit lady in Pune district and the
horrific incident gouging out of the eyes of two Dalit males in Dhakali village in Akola district. Dalit
Panther arose as a spontaneous and forceful response to atrocities committed against Dalits in
Maharashtra. It altered the state’s political scene and had an unquestionable influence on Indian Dalit
politics.

The initiative to form the Dalit Panther Movement was taken up by Namdeo Dhasal, J. V. Pawar, and Arun
Kamble in Bombay. The Dalit Panther movement was a radical departure from earlier Dalit movements
owing to its initial emphasis on militancy and revolutionary attitudes.

Most members were young men, some of whom were Neo-Buddhists. They advocated for and practised
radical politics, fusing the ideologies of Ambedkar, Jyotirao Phule and Karl Marx. Crucially, the Dalit
Panthers helped revitalize the use of the term Dalit to refer to lower-caste communities. Its initial thrust
on militancy through the use of rustic arms and threats, gave the movement a revolutionary colour.
Going by their manifesto, Dalit panthers had broken new ground in terms of radicalizing the political
space for the Dalit movement. They imparted the proletarian – radical class identity to Dalits and linked
their struggles to the struggles of all oppressed people over the globe. Marxism provided a scientific
framework to bring about a revolutionary change.

Who were the Dalits for Panthers?

To Panthers, Dalit meant members of Scheduled Castes and Tribes, Neo-Buddhists, the working class, the
landless and poor farmer, women, and all those who are being exploited politically, weaker economically,
and neglected in the name of religion. The most crucial factor for the rise of the Dalit Panther
Movement was the repression and terror under which the oppressed Scheduled Castes continued to
live in the rural areas.

The need for the movement:

The British government provided lower caste people separate elections and electorates. The change was
intended to give the community greater authority and make it stronger. Dr Ambedkar believed it would
benefit the lower caste people, Gandhi opposed it, believing it would simply widen the difference. This
resulted in the Poona Pact, in which Ambedkar pledged to oppose separate elections. This, however,
aided Ambedkar in the creation of the “Reservation Act for Scheduled Castes”.
Following Babasaheb’s death, the young who remained were deeply inspired by his principles and
wished to keep his legacy alive. Namdeo Dhasal and J. V. Pawar were youthful poets and storytellers who
began organising Dalit youth. They adopted the term Dalit since it was devoid of religious connotations.
The movement’s principles were Marxist theories blended with Buddhist virtues.

Theoretical articulation –

Their intellectual contributions aimed to analyze and challenge the caste-based oppression faced by
Dalits, and to propose alternative frameworks for understanding and addressing social inequality. This
essay will discuss the major theoretical efforts made by the Dalit Panthers to articulate the Dalit
movement.

- They became writers in what scholars have named The Little Magazine Movement, which
challenged the monopoly of high caste Hindus and broadened anti-establishment
literature to the masses through Marathi literary magazines. These writers created a new
language through which Dalit resistance to power and oppression could become a public
discourse and establish a trend for Dalit politics in which virtually every Dalit who could write
before becoming an activist. The Dalit Panthers, who were formally established in 1972,
were also rooted in the Dalit literary movement.
- Sadhana, a Socialist Marathi weekly publication and Dalit Panthers' official forum for
publication was created on August 15, 1972, by Raja Dhale built a great sensation and
recognition for the Dalit Panthers through Maharashtra
- DPM co-founders Namedo Dhasal, Raja Dhale, J. V. Pawar, and Arun Kamble were poets and
writers. Their anti-establishment poetry and short stories published in Dhasal’s magazine
Vidroh (“Revolt”) were powerful realistic descriptions of the oppression of Dalits and their
revolutionary struggles for change. DPM also used self-defense in response to atrocities against
Dalits, held election boycotts, demonstrated against the ruling Congress Party, and attacked
Hindu deities to protest Dalit caste oppression.
- Rejection of Brahminical Ideology: The Dalit Panthers rejected the hegemony of Brahminical
ideology, which underpinned the caste system and justified the subjugation of Dalits. They
critiqued and exposed the oppressive nature of Brahminical religious texts, rituals, and practices
that perpetuated the marginalization of Dalits. By challenging the dominant ideology, the Dalit
Panthers sought to disrupt the social, cultural, and religious foundations that upheld caste-
based discrimination.
- Ambedkarism as a Theoretical Framework: The Dalit Panthers drew inspiration from the
teachings and philosophies of Dr. B.R. Ambedkar. They regarded Ambedkarism as a theoretical
framework that provided a comprehensive analysis of caste-based oppression and offered
strategies for social transformation. The Panthers emphasized the principles of equality, social
justice, and annihilation of caste advocated by Ambedkar, and used them as the basis for their
theoretical articulation.
- Annihilation of Caste: The Dalit Panthers adopted and further developed Ambedkar's concept of
the "annihilation of caste." They argued that mere social reform or incremental changes were
inadequate to dismantle the deeply entrenched caste system. The Panthers called for a radical
transformation of the social order, where caste would be completely annihilated, and social
and economic justice would be realized. They viewed the annihilation of caste as the
fundamental objective of the Dalit movement.
- Intersectionality: The Dalit Panthers recognized the intersectionality of oppression and
emphasized the interconnectedness of caste, class, gender, and other social hierarchies. They
argued that the experiences of Dalits cannot be understood in isolation from other marginalized
groups. By highlighting the intersections of various forms of oppression, the Panthers expanded
the scope of the Dalit movement and advocated for solidarity and coalitions with other
oppressed communities.
- Cultural Hegemony and Identity Assertion: They understood that the dominant upper-caste
culture and literature marginalized Dalit experiences and perpetuated stereotypes and
prejudices. To counter this, the Panthers emphasized the importance of cultural assertion and
the creation of a distinct Dalit cultural identity. They encouraged Dalit literature, art, music,
and other cultural expressions as a means to challenge the dominant narrative and reclaim their
history and identity.
- Revolutionary Praxis: The Dalit Panthers advocated for a revolutionary praxis to bring about
social change. They emphasized the importance of direct action, protests, and mobilization to
challenge oppressive structures and demand justice. They rejected passive acceptance of
discrimination and called for a proactive approach that confronted the perpetrators of violence
and oppression.

Some of the achievements of Dalit Panthers:

 Dalit Panther has had a massive influence on both the national political and social landscapes.
They served as a deterrent to power politics. Few people realise that Dalit Panther influenced
the founder of the Bahujan Samaj Party, Kashiram, who elevated the Dalit politics game to
another level in North India.

 They made significant contributions to Dalit literature. Dalit Panther fought the mainstream
power politics of the day with poems and novels, and subsequently with plays, street plays, and
other forms of art, resulting in an obvious rival movement. This movement provided Dalits and
laborer’s with a voice. It is Dalit Panther’s most notable accomplishment.

 Foster sense of unity and solidarity among Dalits - Dalit Panthers was to organize mass rallies,
protests, and public meetings to mobilize the Dalit community. These events provided a
platform for Dalits to voice their concerns and collectively fight against social discrimination. By
bringing together Dalits from various regions, the Dalit Panthers fostered a sense of unity and
solidarity, highlighting the common experiences and struggles faced by the community across
different parts of India.

 They popularized the name “Dalit” in place of phrases like “Harijans” and “Untouchables.” - The
Dalit Panthers sought to challenge the traditional caste-based hierarchy that relegated Dalits to
the lowest social strata. They focused on empowering Dalits and asserting their identity by
rejecting the demeaning caste names given to them by the upper castes. Instead, they adopted
 the term 'Dalit,' which means "oppressed" or "broken people." This linguistic shift aimed to
reclaim their identity, instill pride in their community, and challenge the dominant narrative
perpetuated by the caste system.

 Emphasis on education and awareness - Another important aspect of the Dalit Panthers' efforts
was their emphasis on education and awareness. They recognized that education played a
crucial role in empowering Dalits and breaking the cycle of oppression. The Dalit Panthers
established educational centers, libraries, and study circles to provide access to education for
Dalit youth and disseminate knowledge about social justice, history, and the contributions of
Dalit leaders. This emphasis on education aimed to counter the prevailing narrative that sought
to deny Dalits educational opportunities and keep them subjugated.

 They were successful in establishing a counterculture and a distinct identity: They encouraged
Dalit writers, poets, and artists to express their experiences, aspirations, and struggles through
literature, music, and art. This cultural awakening helped in building a strong Dalit identity,
fostering pride, and challenging the exclusionary practices of the dominant cultural
establishment. It also provided a medium for Dalits to connect with their history and assert their
distinct cultural heritage.

 The Dalit Panther Party offered the guts to rise and battle against the heinous crimes against
Dalits. They spoke out against the oppressive caste system.

 They began a discussion on Dr Ambedkar’s beliefs.

 They shattered the myth that the untouchables are mute and passive. They raised their voice
against the unjust caste system: they also engaged in political activism. They formed political
alliances with other marginalized groups to raise their issues within the mainstream political
discourse. By actively participating in politics, the Dalit Panthers sought to challenge the
entrenched power structures that perpetuated caste-based discrimination and demanded policy
reforms that would address the socio-economic inequalities faced by Dalits.

 They compelled the government to fill the backlog.

 They captured the imagination of the younger generation, projected a militant image through
their tactics of confrontation.

Issues mentioned in Dalit Panthers Manifesto –

1) More than 80 per cent of India's population lives in the villages. Of those, landless peasants are 35 per
cent, and 33 per cent of all landless agricultural labourers belong to scheduled castes. (Those Dalit poor
peasants who do own pieces of land, own a negligible amount). The question of landlessness of the
dalit peasants must be resolved.

2) Landless peasants must immediately get excess land through the application of the Land Ceiling Act.
Waste and jungle land must likewise be distributed.

3) Feudal survivals are still to be found in the villages. Due to this, dalits are cruelly oppressed and
exploited. Landlords and rich peasants get social prestige along with wealth. Due to this, the atrocities
on dalits have grown endemic. This system has clamped itself on the dalit's chest, affecting every part of
his life, from day to day living to the deeper economic questions. This system must be destroyed.

4) The wages of landless labourers must be increased.

5) Dalits must be allowed to draw water from public wells.

6) Dalits must live, not outside the village in a separate settlement, but in the village itself.

7) All means of production must belong to the Dalits as well.

8) Exploitation by private capital must cease.

9) Social, cultural and economic exploitation must be removed and socialism must be built in India.
Misleading nationalization must give away to a true introduction of socialism. All dalits must be assured
of daily wages.

10) All dalits must be assured of daily wages.

11) Unemployed dalits must be given unemployment benefits

12) All dalits must be given free education, medical facilities, housing and good quality cheap grains.

13) When giving employment in educational institutions, the requirements to declare one's caste and
religion must be immediately removed.

14) The government must stop giving grants to religious institutions immediately and the wealth of
religious places must be used for the benefit of dalits.

15) Religious and casteist literature must be banned.

16) The division in the army along caste lines must be ended.

17) Black marketeers, hoarders, money-lenders and all those exploiting the people economically must
be destroyed.

18) The prices of essential commodities must be refunded.