Dalit - Dalits and Religion - Hinduism - Reform Movements

Reform Movements

The earliest known historical people to have rejected the caste system were Gautama Buddha and Mahavira. Their teachings eventually became independent religions called Buddhism and Jainism. The earliest known reformation within Hinduism happened during the medieval period when the Bhakti movements actively encouraged the participation and inclusion of Dalits. In the 19th century, the Brahmo Samaj, Arya Samaj and the Ramakrishna Mission actively participated in the emancipation of Dalits. While there always have been segregated places for Dalits to worship, the first "upper-caste" temple to openly welcome Dalits into their fold was the Laxminarayan Temple in Wardha in the year 1928. It was followed by the Temple Entry Proclamation issued by the last King of Travancore in the Indian state of Kerala in 1936.

The Sikh reformist Satnami movement was founded by Guru Ghasidas, born a Dalit. Other notable Guru Guru Ravidas was also a Dalit. Other reformers, such as Jyotirao Phule, Ayyankali of Kerala and Iyothee Thass of Tamil Nadu worked for emancipation of Dalits. The 1930s saw key struggle between Mahatma Gandhi and B. R. Ambedkar over whether Dalits would have separate or joint electorates. Although he failed to get Ambedkar's support for a joint electorate, Gandhi nevertheless began the "Harijan Yatra" to help the Dalit population. Palwankar Baloo, a Dalit politician and a cricketer, joined the Hindu Mahasabha in the fight for independence.

Other Hindu groups have reached out to the Dalit community in an effort to reconcile with them. On August 2006, Dalit activist Namdeo Dhasal engaged in dialogue with the Rashtriya Swayamsevak Sangh in an attempt to "bury the hatchet". Hindu temples are increasingly receptive to Dalit priests, a function formerly reserved for Brahmins. Suryavanshi Das, for example, is the Dalit priest of a notable temple in Bihar. Anecdotal evidence suggests that discrimination against Hindu Dalits is on a slow but steady decline. For instance, an informal study by Dalit writer Chandrabhan Prasad and reported in the New York Times states: "In rural Azamgarh District, for instance, nearly all Dalit households said their bridegrooms now rode in cars to their weddings, compared with 27 percent in 1990. In the past, Dalits would not have been allowed to ride even horses to meet their brides; that was considered an upper-caste privilege."

Many Hindu Dalits have achieved affluence in society, although vast millions still remain poor. In particular, some Dalit intellectuals such as Chandrabhan Prasad have argued that the living standards of many Dalits have improved since the economic liberalisation in 1991 and have supported their claims through large qualitative surveys. Recent episodes of Caste-related violence in India have adversely affected the Dalit community. In urban India, discrimination against Dalits in the public sphere is greatly reduced, but rural Dalits are struggling to elevate themselves. Government organisations and NGO's work to emancipate them from discrimination, and many Hindu organisations have spoken in their favour. Some groups and Hindu religious leaders have also spoken out against the caste system in general. However, the fight for temple entry rights for Dalits is far from finished and continues to cause controversy. Brahmins like Subramania Bharati also passed Brahminhood onto a Dalit, while in Shivaji's Maratha Empire there were Dalit Hindu warriors (the Mahar Regiment). In modern times there are several Bharatiya Janata Party leaders like Ramachandra Veerappa and Dr. Suraj Bhan. (See List of Dalits)

More recently, Dalits in Nepal are now being accepted into priesthood (traditionally reserved for Brahmins). The Dalit priestly order is called "Pandaram"