Dalit women constitute a lower segment in Indian society and suffer from dual disadvantages: (1) of being Dalits who are socio-economically, culturally and politically oppressed and (2) and as women subjected to gender-based inequality within the Dalit community. Hence the Dalit women’s struggle has to be a double-edged sword.
Dalit families, which were earlier matriarchal as evident from our female deities, are turning patriarchal as they are getting urbanised (handguides or brahminesses). So much so the Dalit woman has been- come subordinate to the man in the family as well as men outside.
The first victim of copying this Hindu imitation is the Dalit woman.
She lost her property rights and the share in production process – be it agricultural or industrial. She has become a machine to give birth to kids, feed them, foster them, cook food and serve the family members. She is forced to remain within the four walls of the family. In this process she also lost access to education and awareness which became ultimately the monopoly of men.
Philosophy of enslavement: To enslave a whole community, the oppressors would first enslave the women of that community. Once the women are enslaved the whole community will automatically get enslaved. Similarly, Brahminism, the world-famous ” philosophy of enslavement, has first taken control of the Dalit women fully and completely. Dalit women not only take lead in perpetuating Brahminism but, alas, they are the first to fall a victim to it. After all, culture takes birth and develops from women- folk. Women are the carriers of culture.
Formerly in all our festivals and ceremonies, where Sakti (female power) was dominant, Dalit women were heading all the religious activities.
Papayotin: With the indenisation of Dalits, Dalit woman is not only prevented from participating but also ridiculed as papayotin and kalanin.
The anger and frustrations of the oppressed sections will always be directed first towards the weak within the same sections. So, the anger and frustrations of Dalit men against the Brahminical oppression is released first against the Dalit women. Lack of awareness, economic dependence and illiteracy have made Dalit women to be the mute victims. Karnataka situation: Dalit movement in Karnataka is almost 25 years old. Yet, women’s participation in the movement is highly discouraging. We do not find any attempts by the leaders of Dalit movement to correct this imbalance. Perhaps this is one of the reasons for weakening of Dalit movement in Karnataka. Dalit movement being a human rights movement it cannot reach its desired goals un- less women take leading role in it.
Sister Samata is perfectly right. Years back we had written an Editorial itself on 1his subject: “Women’s liberations is part of Dalit movement”” OV Edit April 1, 1987). But as the upper cases stepped up their efforts 1o Hinduism the Dalits, the leadership of the Dalit government itself Became its first victim.
After hind using (meaning enslaving) the Dalits. the upper castes launched another cunning campaign saying Aris crimination against women s prevalent! does exist even among Dails. As such a discrimination against women is a fact among urbanised “educated” Dalits, upper castes whose contagious disease spread among Dalits – they successfully used this phenomenon o further malign our people. We have addressed innumerable Dalif reefing’s in different cities of India and we found hardly any women in such gatherings. I’m many places it used or be exclusively men. Nort only we had critically communized about It but wrote also. Dalif movement continues for be weak because of this main weak- ness. It is ma/le dominated. /t is male dominated because the leadership 5 corrupted, co-opted. In other words, humanised.
Don’t Aami non-Dalits: A Dicot women’s organisation was coming up well in Bangalore but it soon succumbed to Brahminical influence as it reared it will not get name and fame otherwise.
Those involved in Dalif movement should not amity any non-Dalit or succumb 1o up- per caste reparations. This is Q very difficult flask. Upper castes should also be fold 1o keep off Dalit movement. Sister Gall Obvert author of the famous book. Dalit Visons, has been also com- plaining about male domination in Dalit movement.
(“Women’s movement! must fight Brahminical culture” Gall Moved? DV Octal.], ’94 0.20). Our Dalit feeders fake up mostly economic and political issues, guided by their Hindu masters, and ignore the Brahminical cultural invasion. These Dalit leaders grewsome cheap publicity in the brainiacs press. And once they see their names and pictures appearing in print. they ger intoxicated and their heads get swollen. They think they have become leaders. But what actually happened was that Brahminical press frapped them and made them prisoners of Aryans. They were made leaders by the press ana not by their own people. These leaders have remade hardly only study of Babasaheb’s literatures and that is why they easily succumb rot Brahminical temptations.
Sister Samarra has raised o very important point on which we need for have a frank debrief.
Dalit leaders have no right for complaint against upper caser discrimination as fang as they discriminate against their own women – EDITOR.
