Dalit cinema- a new dimension in dalit marginalization

Dalits, historically marginalized as “untouchables,” have long been subjected to systemic discrimination, social exclusion, and economic deprivation in India. Positioned at the lowest rung of the traditional caste hierarchy, Dalits have endured these challenges for centuries.

This group makes up about 16.6% of India’s population and is predominantly found in states like Uttar Pradesh, Punjab, Bihar, Tamil Nadu, Andhra Pradesh, Rajasthan, Odisha, and Maharashtra.

• The term “Dalit” originates from the Sanskrit word “Dal,” meaning “ground,” “suppressed,” or “crushed.” It was first popularized by Jyotiba Phule, a 19th-century social reformer, to describe those oppressed by the caste system. Throughout history, Dalits have been referred to by various names, such as Antyajas, Pariahs, and Chandalas.
• Mahatma Gandhi introduced the term “Harijan” (children of God) to describe Dalits, aiming for a more respectful reference. However, many, including Dalit leaders, found the term patronizing and insufficient in addressing their struggles for empowerment.
• Under British rule in 1935, the administration formally recognized these communities as “Scheduled Castes,” incorporating them into the legal framework. Today, Dalits are legally referred to as Scheduled Castes in India, and the Constitution outlines specific provisions for their upliftment through compensatory programs. The Dalit population is approximately 166.6 million.
• The Constitution (Scheduled Castes) Order of 1950 stipulates that only individuals practicing Hinduism, Sikhism, or Buddhism are considered members of a Scheduled Caste. Converts to Christianity and Islam are excluded from this classification, while those who convert to Sikhism remain included.

Challenges Faced by Dalits in Contemporary India

• Social Discrimination and Exclusion: Dalits continue to face segregation in both rural and urban settings, being excluded from public spaces and subject to untouchability practices. Discrimination is so deep-rooted that even during crises, like the 2004 Tsunami in Tamil Nadu, Dalits were severely excluded from relief efforts.
• Economic Exploitation: Many Dalits are trapped in bonded labor due to debt, even though this practice was outlawed in 1976. They are often forced to work for little or no wages, with any form of resistance met with violence.
• Around 80% of Dalits reside in rural areas, where they primarily work as landless laborers or marginal farmers, further heightening their economic vulnerability. Despite being banned, manual scavenging remains a dehumanizing occupation for many Dalits.
• The “Income and Wealth Inequality in India” report highlights widening economic disparities. In 2022, the wealthiest 1% of Indians controlled 22.6% of the national income, compared to 11.5% in 1951. Meanwhile, the bottom 50% saw their income share shrink from 20.6% to 15%, and the middle 40% saw a drop from 42.8% to 27.3%. These figures illustrate a growing income gap, which has further disadvantaged marginalized communities, including Dalits.
• Political Marginalisation: Although political reservations exist, Dalit issues are often overlooked by mainstream political parties. While Dalit political mobilization and the emergence of Dalit leaders have increased in recent years, the majority of Dalits have seen limited benefits.
• Ineffective Laws: Laws such as the Protection of Civil Rights Act, 1955, are weakly enforced due to a lack of political will and institutional backing.
• Judicial Injustice: Dalit women face heightened discrimination, stemming from the intersection of caste, class, and gender biases. They are frequently subjected to sexual exploitation and violence, yet conviction rates for crimes against Dalit women remain significantly lower compared to those against other women in India. In some regions, young Dalit girls are forced into prostitution under the guise of religious or cultural practices.
• Migration and Urban Challenges: Many Dalit families migrate to cities, often ending up in urban slums with the lowest-paying, insecure jobs. However, a growing Dalit middle class is emerging, gaining access to education and employment in sectors like public service, banking, and private industries.

Cinema:a new dimension in marginaliation

Marginalization and Neglect in Democratic Processes: The exclusion of certain social groups from democratic participation is a form of injustice. Indian cinema has long been dominated by the cultural and political interests of the social elite, leaving little room for the voices and concerns of marginalized communities, particularly Dalits. While the Dalit community has made notable progress in parliamentary democracy and urban middle-class spaces, the cultural industry has seldom reflected their life experiences, social history, or literary contributions with sensitivity.

The film industry’s lack of social diversity and the exclusion of vulnerable groups from the creative process makes it undemocratic. Ironically, even in “progressive, critical, or Left-leaning” cinema, caste issues have been treated as peripheral. In the limited representations of Dalits in parallel cinema, the portrayal has often been stereotypical, depicting them as helpless victims of Brahminical exploitation.

However, over the past 15 years, a shift has occurred with the emergence of films that portray Dalit characters as dignified protagonists. This includes notable films across Hindi (e.g., Masaan [2015], Bheed [2022], Shamshera [2022]), Marathi (e.g., Sairat [2016], Jayanti [2021]), and Tamil (e.g., Asuran [2021], Kaala [2021], Kabali [2016]). Some of these films are directed by Dalit filmmakers such as Nagaraj Manjule, Neeraj Ghaywan, and Pa Ranjith, who are contributing to a more inclusive cinematic landscape.

Case study:

The character of Sakshi Murmu (Monika Panwar) in Gaanth: Chapter 1 Jamnaa Paar highlights the growing trend of giving significant screen presence to Dalit female leads. Though the plot centers around the Burari mass suicide case, the film delves into the grim realities of urban development, exposing how communities remain entrenched in religious orthodoxy, rigid caste customs, and irrational rituals. Modern institutions like hospitals and police stations are depicted as corrupt and indifferent, detached from justice and fairness. Amidst this bleak portrayal of city life, the narrative follows the journey of Murmu, a young medical trainee who unintentionally becomes involved in a criminal investigation. Over time, she demonstrates her problem-solving abilities, emerging as a key protagonist alongside the main plot.

In earlier films like Gilli Puchchi, Dalit characters are shown as being impacted by Brahmanical patriarchy but also possessing the resilience and bravery to rise as heroes. This marks a significant departure from their portrayal in parallel cinema, where Dalit women were often depicted as impoverished and endlessly oppressed, such as in Gautam Ghosh’s Paar (1984). In other films like Nishant (1975) and Damul (1985), they were depicted as victims of sexual violence at the hands of dominant caste elites, with little to no agency to resist. The current cinematic landscape reflects a shift, as social control and prejudice against Dalit bodies are gradually diminishing, allowing Dalit characters, especially women, to be portrayed as empowered individuals.

It is essential for Dalits to enter the film industry not only as actors but also as producers, technicians, and directors to prominently share their stories and showcase their talents. However, these opportunities face numerous challenges. It is time for the emerging Dalit genre to be recognized as part of the reformist cinema movement, driven by the belief that cinema plays a crucial role in portraying social diversity and advancing the values of social justice. This genre would offer an independent platform for artists, creators, and film enthusiasts, fostering an alternative cultural space that highlights the dignity and diversity of historically marginalized groups and integrates them into the cultural landscape.

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