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{{Short description|History of the Dalit communities}}
[[File:Basor Dalit caste.jpg|thumb|People of Basor Dalit caste, 1916.]]
'''Dalit history''' encompasses the socio-political, economic, and cultural experiences of communities historically regarded as "[[Untouchability|untouchables]]" or oppressed castes in the [[Indian subcontinent]]. The term [[Dalit]], meaning "broken" or "oppressed" in Sanskrit, was popularized in the 20th century by social reformers like [[Jyotirao Phule]] and [[B. R. Ambedkar]] to challenge [[Caste system in India|caste-based discrimination]] and reclaim dignity. Dalit history is marked by systemic exclusion, as well as centuries of resilience, reform, and assertion for equality and human dignity. Dalit history spans centuries, from ancient religious texts and social codes that enforced caste hierarchies, to modern movements for equality, justice, and constitutional rights.<ref name="d128">{{cite web | title=Makers of Modern Dalit History|publisher = Penguin Random House| isbn=9390914442| url=https://www.google.co.in/books/edition/Makers_of_Modern_Dalit_History/N4QmEAAAQBAJ?hl=en&gbpv=1&dq=Dalit+history&printsec=frontcover|author1= Sudarshan Ramabadran|author2=Guru Prakash Paswan|year= 2021}}</ref><ref name="b468">{{cite web | title=Reconsidering Untouchability: Chamars and Dalit History in North India |author=Ramnarayan S. Rawat| date=2011 | url=https://www.google.co.in/books/edition/Reconsidering_Untouchability/bz5dKC81O3IC?hl=en&gbpv=1&dq=Dalit+history&printsec=frontcover |publisher =Indiana University Press|isbn= 0253222621 }}</ref>

== Ancient and medieval periods ==
[[File:2011 Census Scheduled Caste caste distribution map India by state and union territory.svg|thumb|2011 Census Scheduled Caste caste distribution map India]]

The earliest mentions of social stratification appear in the ''[[Rigveda]]'', where the [[Purusha Sukta]] hymn classifies society into four varnas—Brahmin, Kshatriya, Vaishya, and Shudra. While scholars debate whether this was prescriptive or descriptive, over time these categories hardened into a rigid [[caste system]], eventually excluding large segments of society deemed "untouchables".<ref>Doniger, Wendy; Smith, Brian K. (1991). ''The Laws of Manu''. Penguin Classics. pp. xxii–xxv.</ref> The roots of caste-based exclusion are found in ancient [[Hindu]] scriptures such as the ''[[Manusmriti]]'', which codified a hierarchical four-tier [[Varna (Hinduism)|varna]] system and institutionalized [[untouchability]].<ref>Doniger, Wendy (trans.). ''The Laws of Manu''. Penguin Books, 1991, pp. 25–30.</ref> Those outside the varna system, later called "[[avarna]]s", were relegated to occupations deemed impure and were socially ostracized.

The [[Mahabharata]] and [[Ramayana]]—two key Hindu epics—contain early depictions of caste transgressions. The story of [[Eklavya]], a Nishada prince denied training by Guru Drona due to his caste, and [[Shambuka]], a Shudra punished for performing penance, reflect deeply ingrained notions of caste hierarchy.<ref>Sharma, Arvind (2005). ''Hinduism and Human Rights: A Conceptual Approach''. Oxford University Press. pp. 123–125.</ref>

Despite systemic exclusion and marginalisation, spiritual resistance was not absent. The [[Bhakti movement]] saw the emergence of saint-poets from Dalit and lower-caste backgrounds, including [[Ravidas]], [[Chokhamela]], and [[Kabir]], who became central to the Bhakti movement, preaching spiritual equality and denouncing caste hierarchies.<ref>Zelliot, Eleanor. ''From Untouchable to Dalit: Essays on the Ambedkar Movement''. Manohar Publishers, 1992, pp. 45–50.</ref> From southern India, saints like [[Nandanar]], a Paraiyar devotee of Shiva from Tamil Nadu and [[Gora Kumbhar]], a potter-saint from Maharashtra, expressed deep devotion while challenging caste exclusion through their lives and hymns.<ref name="Zelliot2001">Zelliot, Eleanor (2001). ''From Untouchable to Dalit: Essays on the Ambedkar Movement''. Manohar Publishers. pp. 47–52.</ref>

== Colonial period ==
During the [[British Raj]], caste identities were formalized through [[census in British India|censuses]] beginning in 1871, which reinforced and rigidified caste boundaries within administrative categories.<ref>Bayly, Susan (1999). ''Caste, Society and Politics in India from the Eighteenth Century to the Modern Age''. Cambridge University Press. pp. 167–172.</ref> The British colonial state often treated caste as a fixed, hierarchical system, which led to both codification and deepening of caste divisions.
At the same time, colonial modernity created spaces for early anti-caste activism. [[Iyothee Thass]], a Tamil intellectual and writer, publicly rejected Hinduism and advocated for a return to Tamil Buddhism. In 1898, he founded the "Dravida Mahajana Sabha" and launched the newspaper ''[[Oru Paisa Tamilan]]'', through which he criticized Brahmin domination and caste-based inequality.<ref>Aloysius, G. (1998). ''Religion as Emancipatory Identity: A Buddhist Movement among the Tamils under Colonialism''. New Age International. pp. 25–27.</ref> They also promoted education and rights for Dalits.<ref>Sundar, Rajesh. ''Dalit Assertion and the Unfinished Democratic Revolution''. Sage Publications, 2001, pp. 88–93.</ref>

In western India, [[Gopal Baba Walangkar]] (c. 1840–1900), a former army soldier, is regarded as one of the first Dalit ideologues and the pioneer of the Dalit movement. His 1888 pamphlet, ''Vital Vidhvansak'', openly criticized caste oppression and advocated social reform. [[Shahu Maharaj]], the ruler of [[Kolhapur State]], introduced reservations for non-Brahmins and Dalits in education and employment well before Indian independence.<ref name="Omvedt2004">Omvedt, Gail (2004). ''Ambedkar: Towards an Enlightened India''. Penguin Books. pp. 41–44.</ref> Another pioneer was [[Harichand Thakur]] (c. 1812–1878) with his [[Matua Mahasangha|Matua]] organisation that involved the [[Namasudra]] ([[Chandala]]) community in the [[Bengal Presidency]].<ref>{{cite book |title=Dalits: Past, present and future |first=Anand |last=Teltumbde |author-link=Anand Teltumbde |publisher=Routledge |year=2016 |isbn=978-1-31552-643-0 |pages=52–54 |url=https://books.google.com/books?id=fZXgDAAAQBAJ&pg=PT52}}</ref> Another early social reformer who worked to improve conditions for Dalits was [[Jyotirao Phule]] (1827–1890).<ref>{{Cite web |date=2024-11-24 |title=Jyotirao Phule {{!}} Biography, Social Reformer, & Facts {{!}} Britannica |url=https://www.britannica.com/biography/Jyotirao-Phule |access-date=2024-12-04 |website=www.britannica.com |language=en}}</ref><ref>{{Cite web |date=2018-04-11 |title=Mahatma Phule coined the term 'Dalit' – Know more about Maharashtrian reformer Jyotiba Phule on his Jayanti |url=https://www.timesnownews.com/india/article/mahatma-phule-had-coined-term-dalit-know-more-about-maharashtrian-reformer-jyotiba-phule-on-his-jayanti/216130 |access-date=2024-12-04 |website=www.timesnownews.com |language=en}}</ref>

[[Christian missionaries]], particularly in south and northeast India, contributed to the spread of education among Dalits, although conversions also attracted backlash from caste-Hindu elites.<ref>Mosse, David (2012). ''The Saint in the Banyan Tree: Christianity and Caste Society in India''. University of California Press. pp. 90–93.</ref>

In North India, certain Dalit sub-groups such as the Jatav community also experienced organised social mobilisation during the early twentieth century, with efforts directed toward education, community organisation, and political participation.<ref>{{cite web |url=https://www.jatavhistory.com/jatav-history.php |title=History of the Jatav Community in India |website=JatavHistory.com |access-date=27 January 2026}}</ref>

== The Ambedkar era ==
[[File: Dr. Ambedkar delivering speech during conversion.jpg|thumb|Ambedkar delivering a speech during a mass conversion ceremony, 1956]]
[[B. R. Ambedkar]] (1891–1956), born into the [[Mahar]] caste, emerged as the most prominent leader in Dalit history. He earned doctorates from [[Columbia University]] and the [[London School of Economics]], and led campaigns for equal access to water, education, and temples—such as the [[Mahad Satyagraha]] (1927) and [[Kalaram Temple]] Entry (1930).<ref>Keer, Dhananjay. ''Dr. Ambedkar: Life and Mission''. Popular Prakashan, 1990, pp. 130–145.</ref>

As chair of the drafting committee of the [[Constitution of India]], Ambedkar ensured legal safeguards for [[Scheduled Castes]]. In 1956, he and over 500,000 followers converted to [[Navayana Buddhism]], initiating the [[Dalit Buddhist movement]].<ref name="QueenKing1996">Queen, Christopher S., and King, Sallie B. ''Engaged Buddhism: Buddhist Liberation Movements in Asia''. SUNY Press, 1996, pp. 172–175.</ref>

== Post-Independence movements ==
The Constitution of India outlawed [[Untouchability#In India|untouchability]] under [[Fundamental rights in India#Article 17|Article 17 of the Constitution of India]], and introduced [[reservation in India|reservations]] for Scheduled Castes in education, politics, and employment. Soon after [[Indian Independence Act 1947|its independence]] in 1947, India introduced a [[Reservation in India|reservation system]] to enhance the ability of Dalits to have political representation and to obtain government jobs and education.<ref>{{Cite web |title=Historical Background Of Reservation In Educational Institutions In India |url=https://www.thelawadvice.com/articles/historical-background-of-reservation-in-educational-institutions-in-india |access-date=2024-12-04 |website=www.thelawadvice.com |language=en}}</ref> The 1950 Constitution of India included measures to improve the socio-economic conditions of Dalits. Aside from banning untouchability, these included the reservation system, a means of [[positive discrimination]] that created the classification of Scheduled Castes as Dalits. Communities that were categorised as being one of those groups were guaranteed a percentage of the seats in the national and state legislatures, as well as in government jobs and places of education.

By 1995, of all federal government jobs in India – 10.1 per cent of Class I, 12.7 per cent of Class II, 16.2 per cent of Class III, and 27.2 per cent of Class IV jobs were held by Dalits.<ref name="scs1">{{cite web|title=Status of caste system in modern India |year=2004 |publisher=Ambedkar.org |url=http://www.ambedkar.org/News/reservationinindia.pdf |pages=34–35}}</ref> Of the most senior jobs in government agencies and government-controlled enterprises, only 1 per cent were held by Dalits, not much change in 40 years.{{citation needed|date=July 2017}} In the 21st century, Dalits have been elected to India's highest judicial and political offices.<ref name="bbc1">{{cite news |title=Profile: Mayawati Kumari |date=16 July 2009 |work=[[BBC News]] |url=https://news.bbc.co.uk/2/hi/1958378.stm}}</ref><ref name="meira">{{cite web |title=Meira Kumar, a Dalit leader is the new Lok Sabha Speaker |year=2009 |publisher=NCHRO |url=http://www.nchro.org/index.php?option=com_content&view=article&id=6863:meira-kumar-a-dalit-leader-is-the-new-lok-sabha-speaker&catid=5:dalitsatribals&Itemid=14|archive-url=https://archive.today/20130415094430/http://www.nchro.org/index.php?option=com_content&view=article&id=6863:meira-kumar-a-dalit-leader-is-the-new-lok-sabha-speaker&catid=5:dalitsatribals&Itemid=14|url-status=usurped|archive-date=15 April 2013}}</ref> In 1997, India elected its first Dalit President, [[K. R. Narayanan]]. Many social organisations have promoted better conditions for Dalits through education, healthcare and employment. Nonetheless, while caste-based discrimination was prohibited and untouchability abolished by the [[Constitution of India]], such practices are still widespread. To prevent harassment, assault, discrimination and similar acts against these groups, the [[Government of India]] enacted the [[Scheduled Caste and Scheduled Tribe (Prevention of Atrocities) Act, 1989|Prevention of Atrocities Act]], also called the SC/ST Act, on 31 March 1995.

In accordance with the order of the [[Bombay High Court]], the Information and Broadcasting Ministry (I&B Ministry) of the Government of India issued an advisory to all media channels in September 2018, asking them to use "Scheduled Castes" instead of the word "Dalit".<ref>{{cite web |url=https://www.indiatoday.in/india/story/stop-using-the-term-dalit-i-b-ministry-tells-media-1331855-2018-09-04/ |title=Stop using the term Dalit: I&B Ministry tells media |website=India Today|date=4 September 2018 }}</ref>

Yet caste-based atrocities—such as the [[Karamchedu massacre]] (1985), [[Tsundur massacre]] (1991), and [[Khairlanji massacre]] (2006)—exposed the gap between law and reality.<ref name="HRW2007">Human Rights Watch. ''Hidden Apartheid: Caste Discrimination against India's “Untouchables”''. 2007. pp. 14–16.</ref>

In 1972, the [[Dalit Panthers]] emerged in Maharashtra, inspired by the [[Black Panther Party]] in the United States. Their literature and activism—led by poets like [[Namdeo Dhasal]]—voiced Dalit anger, identity, and aspiration.<ref name="Dangle1992">Dangle, Arjun (Ed.). ''Poisoned Bread: Translations from Modern Marathi Dalit Literature''. Orient Blackswan, 1992, pp. xv–xxi</ref>

== Contemporary developments ==
[[File:Dalit Women's Swabimaan Self-Respect Yatra In Kurukshetra.jpg|thumb|Dalit Women's Swabimaan Self-Respect Yatra in [[Kurukshetra]], 2014]]
Dalit assertion gained political momentum with the rise of the [[Bahujan Samaj Party]] (BSP) in the 1980s.<ref name="Jaffrelot2003">Jaffrelot, Christophe. *India's Silent Revolution: The Rise of the Lower Castes in North India*. Permanent Black, 2003, pp. 212–225.</ref>

In 2016, the suicide of [[Rohith Vemula]], a [[Ph.D.]] scholar from the [[University of Hyderabad]], sparked nationwide protests and brought attention to caste-based discrimination in higher education.<ref>Subramanian, A. “Rohith Vemula's Suicide and the Challenge of Caste in India.” ''The New Yorker'', March 8, 2016.</ref>

=== Dalits in Contemporary Politics ===

Dalits have emerged as a significant force in modern Indian politics. The rise of Dalit-based political parties and leaders since the late 20th century has helped reshape democratic representation for historically marginalized communities.

One of the most notable figures is [[Kanshi Ram]], who founded the [[Bahujan Samaj Party]] (BSP) in 1984. His vision of a unified "Bahujan" identity—comprising Dalits, OBCs, Adivasis, and minorities—provided a political platform for historically oppressed groups.<ref name="Jaffrelot2003"/> [[Mayawati]], his protégé, later served four terms as Chief Minister of [[Uttar Pradesh]], the most populous Indian state. Her political rise symbolized Dalit assertion in mainstream governance.<ref>Rai, Santosh (2009). "Mayawati: A Triumph of Self-Respect". ''India Today''. Retrieved 30 May 2025.</ref>

Dalit leaders have also made inroads into national parties. [[Ram Vilas Paswan]], founder of the Lok Janshakti Party, served in several union ministries. In southern India, parties like Viduthalai Chiruthaigal Katchi (VCK), led by [[Thol. Thirumavalavan]], advocate for Dalit rights through Dravidian and Ambedkarite ideologies.<ref>Wyatt, Andrew (2009). ''Party System Change in South India: Political Entrepreneurs, Patterns and Processes''. Routledge. pp. 102–105.</ref>

Outside India, Dalit voices have gained traction in international human rights discussions. Organizations such as [[Equality Labs]] and the International Dalit Solidarity Network have campaigned against caste-based discrimination globally, including in the diaspora.<ref name=ELSurvey2016>Equality Labs. [https://www.equalitylabs.org/caste-survey-2016/ "Caste in the United States"] Retrieved 30 May 2025.</ref>

== Dalit women in history ==

While caste-based oppression has long affected Dalit communities, Dalit women have borne a disproportionate burden due to the intersection of caste and gender. Historically marginalized in both feminist and anti-caste movements, their stories represent resilience and transformation.

One of the earliest known Dalit women leaders was [[Dakshayani Velayudhan]], the only Dalit woman in the [[Constituent Assembly of India]]. She advocated for education, social reform, and the rights of Scheduled Castes.<ref>Paik, Shailaja (2014). ‘‘Dalit Women's Education in Modern India: Double Discrimination’’. Routledge. pp. 65–68.</ref> Contemporary voices like [[Ruth Manorama]], [[Bama Faustina Soosairaj]], and [[Urmila Pawar]] have enriched Dalit discourse with autobiographical narratives and grassroots activism.<ref>Rao, Anupama (2009). ‘‘The Caste Question: Dalits and the Politics of Modern India’’. University of California Press. pp. 211–218.</ref> Dalit feminism today highlights issues such as sexual violence, landlessness, labour exploitation, and invisibility within mainstream women's movements.<ref>Teltumbde, Anand (2018). ‘‘Republic of Caste’’. Navayana. pp. 93–95.</ref>

== Timeline of Dalit history ==

{| class="wikitable"
! Year !! Event !! Description
|-
| c. 1500–1200 BCE || Composition of the ''[[Rigveda]]'' || Introduction of the [[Varna (Hinduism)|varna]] system via the [[Purusha Sukta]] hymn.<ref>Doniger, Wendy; Smith, Brian K. (1991). ''The Laws of Manu''. Penguin Books. pp. xxii–xxv.</ref>
|-
| c. 500 BCE || Life of [[Nandanar]] || [[Paraiyar]] devotee of [[Shiva]]; earliest recorded Dalit saint in [[Tamil Nadu]].<ref>Hart, George L. (1979). ''The Poems of Ancient Tamil''. University of California Press. pp. 176–178.</ref>
|-
| 14th–17th century || [[Bhakti movement|Bhakti saints emerge]] || [[Chokhamela]], [[Gora Kumbhar]], [[Ravidas]] challenge caste through devotional poetry.<ref name="Zelliot2001"/>
|-
| 1873 || [[Jyotirao Phule]] founds [[Satyashodhak Samaj]] || First modern anti-caste reform movement.<ref>O'Hanlon, Rosalind (2002). ''Caste, Conflict and Ideology''. Cambridge University Press. pp. 97–100.</ref>
|-
| 1882 || [[Shahu of Kolhapur|Shahu Maharaj]] reign begins || Pioneering reservations in education/employment for Dalits.<ref name="Omvedt2004" />
|-
| 1898 || [[Iyothee Thass]] revives Tamil Buddhism || Forms Dravida Mahajana Sabha and ''Oru Paisa Tamizhan'' newspaper.<ref>Aloysius, G. (1998). ''Religion as Emancipatory Identity''. New Age International. pp. 25–27.</ref>
|-
| 1927 || [[Mahad Satyagraha]] || [[B. R. Ambedkar|Ambedkar]] leads campaign for Dalit right to public water.<ref>Keer, Dhananjay (1990). ''Dr. Ambedkar: Life and Mission''. Popular Prakashan. pp. 130–135.</ref>
|-
| 1930 || [[Kalaram Temple]] Entry || Temple access protest in [[Nashik]].<ref>Moon, Vasant (2001). ''Growing Up Untouchable in India''. Rowman & Littlefield. pp. 89–91.</ref>
|-
| 1932 || [[Poona Pact]] || Agreement between [[B. R. Ambedkar|Ambedkar]] and [[Mahatma Gandhi|Gandhi]] for reserved seats.<ref>Jaffrelot, Christophe (2003). ''India's Silent Revolution''. Permanent Black. pp. 85–87.</ref>
|-
| 1950 || [[Fundamental rights in India#Article 17|Article 17 of the Constitution of India]] || Abolishes [[untouchability]].<ref>Constitution of India. Article 17.</ref>
|-
| 1956 || [[Dalit Buddhist movement|Ambedkar's mass Buddhist conversion]] || Begins [[Dalit Buddhist movement]] with 500,000 followers.<ref name="QueenKing1996" />
|-
| 1968 || [[Kilvenmani massacre]] || 44 Dalit workers killed by landlords in [[Tamil Nadu]]<ref name="Teltumbde2018">Teltumbde, Anand (2018). ''Republic of Caste''. Navayana. pp. 122–125.</ref>
|-
| 1972 || Formation of [[Dalit Panthers]] || Inspired by the [[Black Panther Party]] in the U.S., based in [[Maharashtra]].<ref name="Dangle1992"/>
|-
| 1977|| [[Belchhi massacre]] || 11 people, including eight Dalits and 3 from the Sunar caste (a backward caste), were shot and burned alive <ref name="Pathak">{{cite book|url=https://books.google.com/books?id=vu8eZrzGwuoC|title=Action Sociology and Development|author=Bindeshwar Pathak|publisher=Concept Publishing Company|year=1992|pages=28–34|isbn=8170223199|access-date=6 July 2022|archive-date=6 July 2022|archive-url=https://web.archive.org/web/20220706065541/https://books.google.com/books/about/Action_Sociology_and_Development.html?id=vu8eZrzGwuoC|url-status=live}}</ref>
|-
| 1984 || [[Bahujan Samaj Party]] founded || [[Kanshi Ram]] organizes Dalit political platform.<ref name="Jaffrelot2003"/>
|-
| 2006 || [[Khairlanji massacre]] || Four Dalit family members lynched; triggers national protests.<ref name="HRW2007"/>
|-
| 2016 || [[Rohith Vemula]]'s suicide || Student's death exposes casteism in Indian higher education.<ref>Subramanian, A. "Rohith Vemula's Suicide and the Challenge of Caste in India". ''The New Yorker'', March 8, 2016.</ref>
|-
| 2020 || [[Caste discrimination in the United States|Cisco caste discrimination case]] || First U.S. civil rights lawsuit addressing caste bias.<ref name=ELSurvey2016/>
|}

== Dalit literature and cultural revival ==

[[Dalit literature]] emerged as a distinct genre in post-independence India, voicing pain, protest, and self-respect. The ‘Marathi Dalit literary movement’ led the way, with authors like [[Namdeo Dhasal]], [[Baburao Bagul]], and [[Shantabai Kamble]].<ref name="Dangle1992" /> Anthologies such as ‘‘Poisoned Bread’’ brought Dalit poetry and prose into the mainstream.

Other regional movements followed — [[Bama (writer)|Bama]] and [[Imayam (writer)|Imayam]] in Tamil, [[Joopaka Subhadra]] in Telugu, and [[Suraj Pal Chauhan]] in Hindi — challenging caste hegemony through narratives rooted in lived experience.<ref name=paik>Paik, Shailaja (2014). ‘‘Dalit Women's Education in Modern India’’. Routledge. pp. 113–116.</ref> Dalit literature reclaims subjectivity, defies caste codes, and insists on dignity.

== Land Rights and economic movements ==

Landlessness has historically disempowered Dalits, making them dependent on dominant caste landlords. Movements demanding land redistribution have been critical. The [[Kilvenmani massacre]] (1968) in Tamil Nadu, where 44 Dalit agricultural workers were burned alive, became a symbol of caste-class violence.<ref name="Teltumbde2018" />

Post-independence, struggles led by Dalit farmers’ unions, [[Dalit Shoshit Samaj Sangharsh Samiti]] (DS4)], and ‘’‘BKU (Ekta-Ugrahan)’’’ called for equitable land rights, wages, and protection from bonded labour. Modern campaigns link economic justice with caste abolition, emphasizing structural reform.<ref>Rao, Anupama (2009). ‘‘The Caste Question: Dalits and the Politics of Modern India’’. University of California Press. pp. 163–169.</ref>

== International awareness ==
According to [[Minority Rights Group International]], Dalits—who number over 200 million in India—continue to face systemic discrimination in access to housing, healthcare, and justice.<ref name=MRG>[https://minorityrights.org/minorities/dalits/. “India: Dalits”.] Minority Rights Group International. Retrieved 30 May 2025.</ref>

The Global Ministries organization notes that caste discrimination also affects [[Dalit Christians]] and [[Dalit Muslims]], highlighting its cross-religious impact.<ref name=GlobalMinistries>[https://www.globalministries.org/mission/mission-contexts/dalits/ “Caste and the Dalits”. Global Ministries.] Retrieved 30 May 2025.</ref>

The [[University of Illinois Urbana-Champaign|University of Illinois]]’s LibGuides on Dalits provide academic resources on Dalit feminism, education, politics, and activism.<ref name=Illinois>[https://guides.library.illinois.edu/dalits “Dalit Studies”] University of Illinois Urbana-Champaign. Retrieved 30 May 2025.</ref>

=== Caste discrimination in the diaspora ===
{{See also|Caste discrimination in the United States}}
Recent years have seen increasing awareness of caste discrimination beyond India. In the United States, South Asian diaspora communities have faced scrutiny for casteism in tech workplaces and universities. The 2020 ‘’‘Cisco caste discrimination lawsuit’’’ in California brought international focus to caste-based bias in corporate settings.<ref name=GlobalMinistries/>

Organisations such as 'Equality Labs' have documented caste prejudice in the diaspora, leading to policy changes in academic institutions (e.g., [[Brandeis University]] and [[California State University]] system) and anti-caste legislation proposals.<ref name=Illinois/> These developments affirm that caste, though rooted in South Asia, functions as a global human rights issue.<ref name=MRG/>

== Legacy and significance ==
Dalit history is a story of oppression and resistance. It has shaped modern Indian democracy through the struggles for [[human rights]], [[social justice]], [[education]], and [[political representation]]. The voices of Dalit writers, activists, and leaders persistently challenge dominant narratives and advocate for an inclusive and equitable future.

== See also ==
* [[Dalit literature]]
* [[Caste system in India]]
* [[Caste-related violence in India]]
* [[Dalit History Month]]
* [[:Category:Anti-caste movements|Anti-caste movements]]
* [[Ambedkarism]]

==Bibliography ==
* Anupama Rao (2009). ‘‘[https://www.ucpress.edu/book/9780520257610/the-caste-question The Caste Question: Dalits and the Politics of Modern India]’’. University of California Press. ISBN 9780520257610.
* Anurag Bhaskar (2022). ‘‘[https://www.google.co.in/books/edition/A_Dalit_History/ZFuezgEACAAJ?hl=en A Dalit History’’]. Aleph Book Company. ISBN 9789393852717. Google Books]
* Sudarshan Ramabadran; Guru Prakash Paswan (2021). ‘‘[https://www.penguin.co.in/book/makers-of-modern-dalit-history/ Makers of Modern Dalit History]’’. Penguin Random House. ISBN 9390914442.
* [[Anand Teltumbde]] (2018). ‘‘Republic of Caste: Thinking Equality in the Time of Neoliberal Hindutva’’. Navayana. ISBN 9788189059866
* [[Shailaja Paik]] (2014). ‘‘[https://www.routledge.com/Dalit-Womens-Education-in-Modern-India-Double-Discrimination/Paik/p/book/9780415714712 Dalit Women's Education in Modern India: Double Discrimination’’]. Routledge. ISBN 9780815384144.
* [[Kancha Ilaiah]] (1996). [https://archive.org/details/WhyIAmNotAHinduKanchaIlaiah ''Why I Am Not a Hindu: A Sudra Critique of Hindutva Philosophy, Culture and Political Economy’’'']. Samya. ISBN 8185604827.
* [[Eleanor Zelliot]] (2001). ‘‘From Untouchable to Dalit: Essays on the Ambedkar Movement’’. Manohar Publishers. ISBN 8173041431.
* Arjun Dangle (Ed.) (1992). ‘‘Poisoned Bread: Translations from Modern Marathi Dalit Literature’’. Orient Blackswan. ISBN 8125037543.
* [[Gopal Guru]] (2009). ‘‘Humiliation: Claims and Context’’. Oxford University Press. ISBN 9780198060307.
* [[Gail Omvedt]] (1994). [https://books.google.com/books/about/Dalits_and_the_Democratic_Revolution.html?id=cdu1AAAAIAAJ Dalits and the Democratic Revolution: Dr. Ambedkar and the Dalit Movement in Colonial India’’]. Sage Publications. ISBN 0803991398.
* [[Christophe Jaffrelot]] (2003). ‘‘[https://books.google.com/books/about/India_s_Silent_Revolution.html?id=PbLiUpsCchkC India's Silent Revolution: The Rise of the Lower Castes in North India’’]. Permanent Black. ISBN 9780231127868.
* Teltumbde, Anand. ''Dalits: Past, Present and Future''. Routledge, 2016.

== References ==
{{reflist}}

== External links ==
* [https://idsn.org/ International Dalit Solidarity Network]
* [https://velivada.com/ Velivada – Dalit news and resources]
* [https://ambedkar.org/ Dr. Ambedkar Studies]

[[Category:Dalit history]]
[[Category:Dalit]]
[[Category:History of India by caste|D]]
[[Category:Caste system in India]]

Dalit history - Revision history

Kartikeyar: creating new bio.