Indian culture is globally renowned for its reverence for feminine power. Shakti is celebrated as a fundamental aspect of this worship. The ancient text Manusmriti states, “Wherever women are respected, gods are present,” which highlights the importance of respecting women in society. Notably, India is unique in that its name is often prefixed with the word “Mata,” which means mother. Currently, Draupadi Murmu, who comes from the lineage of revered Mata Shabari of the Satyayug era, is holding the prestigious position of president in the world’s largest democracy, symbolizing the empowerment of women in the field of democracy.
Dalit women make up a significant portion of India’s population. For a long time, they have faced social exclusion and humiliation. Historical and cultural narratives in India often overlook the contributions of women from marginalized communities, instead focusing on male-centric perspectives or the perspectives of dominant castes. By remembering the untold stories of Dalit women heroes and their struggles throughout history, we can enrich these narratives and confront the institutional discrimination that Dalit women have faced for generations. Today’s women leaders are resilient and diverse. They are at the forefront of the global climate movement, advocating for social protections, tackling crises, and working to end systemic racial discrimination. Around the world, women leaders are changing lives and inspiring a brighter future for all.
The story of Sabari in the Ramayana exemplifies themes of acceptance, selflessness, and unconditional love, inspiring numerous hymns and poems. The rise of bhakti inspired Mahar caste women such as Sant Nirmala and Soyarabai to challenge traditional Hindu beliefs. Nangeli bravely opposed the harsh “breast tax” that targeted lower-caste women who covered their breasts. Kuyili, a Dalit woman who led the army of Rani Velu Nachiyar of Sivaganga in Tamil Nadu, fought against British forces around 1780. Jhalkaribai, another courageous Dalit warrior, was a prominent figure in the First War of Independence of 1857, serving as a trusted aide to Rani Lakshmibai of Jhansi. Ujirao, Lucknow Among the social reformers, Savitribai Phule emerged as a pioneer in the field of Dalit education, founding a school with just nine girls in 1848, which by 1851 expanded to three schools with about 150 female students.
She worked with her friend Fatima Sheikh to start a school in 1849 and in 1852 founded the Mahila Seva Mandal to promote women’s rights, as well as the Balhatya Pratibandhak Griha, a safe place for widows and victims of assault to give birth.
Moovalur Ramamirtham Ammaiyar campaigned against the oppressive devadasi system, publishing a Tamil novel on the subject in 1936 and creating the fictional series Damayanti in 1945. Dakshayani Velayudhan made history as the first and only Dalit woman elected to the Constituent Assembly in 1946. In Maharashtra, writers such as Shantabai Kamble, Mallika Amar Sheikh, and Kumud Pawade highlighted Dalit feminism through their autobiographies. In Tamil Nadu, writers such as Bama and P. Sivakami addressed gender discrimination as a dual form of oppression. Marathi writers such as Urmila Pawar and Meenakshi Moon worked to bring Dalit women into the spotlight within the women’s movement, using their research and personal stories to highlight the harsh realities they faced.
Labor laws need to be reformed to provide exit options to Dalit women trapped in a challenging system. It is important to combine social and cultural change with economic options. Significant investments in skilling and educating women are required, along with government efforts to create new jobs in the formal sector and reduce barriers to job creation. Ensuring more stable-wage jobs for women is important to combat their socio-economic exploitation. Sustained efforts are needed to promote gender equality and challenge the tendency to give preference to boys to overcome deep-rooted prejudices. Women must be empowered with decision-making power and proper representation in governance. Therefore, the Women’s Reservation Bill must be passed expeditiously to increase women’s participation in Indian politics.
Additionally, governmental or community organizations should be established to oversee programs aimed at social welfare. Dalit women need targeted policies and initiatives that specifically address their unique challenges. Comprehensive health policies, particularly those focused on maternal and child health, are important. Taking inspiration from Kerala’s Kudumbashree model, access to credit can be improved by encouraging women to form self-help groups. Dalit women in India are currently facing a critical juncture, as they face three significant barriers: class, caste, and patriarchy. These three interconnected aspects of social structure are important for understanding gender dynamics and the oppression faced by Dalit women.
