The word ‘Dalit’ comes from the Sanskrit root ‘Dal’, which means ‘broken, ground-down, downtrodden, or oppressed’. Those previously known as untouchables are, today, increasingly adopting the term ‘Dalit’ for themselves, which refers to one’s caste rather than class. It applies to members of menial castes which have borne the stigma of ‘untouchability’ because of the extreme impurity and pollution connected with their traditions. The social fabric and cultural practices in South Asia are characterised by such features of inequality and discrimination. The caste hierarchy is perhaps the most prominent constituent of this oppressive structure.

All human beings are born free and independent, but for most Dalits in Bangladesh to live as free citizens is a dream. In general, Dalits are mostly cobblers, sages, barbers, and washermen by profession and they can be found everywhere in the country. Some Dalits were brought to Bangladesh in between 1835-1850 from different parts of North India and the Andhra province by the British colonial regime to carry out menial jobs. Although there is no official data, it is estimated that there are about 5.5 million Dalits in Bangladesh. The caste system and prejudice against the so-called ‘untouchables’ are regarded as part of traditional practice and originate from Hindu scriptures. But in Bangladesh, such practices have also been adopted by sections of the Muslim majority.

Much discrimination

Dalits are considered impure, due to their traditional work and birth descent. This has forced them to live apart from the so-called ‘pure’ or mainstream society. A Dalit child seems to be destined to be a sweeper, a cobbler, or a barber because it is their parent’s ancestral job. Yet, changing one’s occupation is not enough for this community to get rid of the image perpetuated since ancient times. They are identified in society as downtrodden, untouchable people. Anything they touch is considered impure. They are often even barred from entering restaurants or barber shops for others. This is more evident in rural than urban areas.

Highly-educated people are a rarity in the Dalit community. Schoolgoing children of Dalits are often discriminated against by their teachers and/or fellows which discourages them to attend schools. Despite the struggle, if some of them do get educated, they face discrimination in finding decent jobs. Dalits are also barred from getting equal access to health, education, employment opportunities, and housing. They are not allowed to build or rent houses on the premises of the residential areas of mainstream people. They are bound to live in colonies and in places listed out for them. Access to temples and religious centres is also limited.

We are Dalits

Mohan Rabidas is a student leader of the Dalit community and hails from a remote village in Bangladesh. His ancestors worked in a tea garden for a century. Once, a owner of a tea stall near the Moulvi Bazaar in Sylhet division denied serving him tea because of his identity. But the pet cat of the owner was drinking milk beside the stall. So Mohan retorted, “Even a cat can drink from the stall but not me? This tradition is ongoing for hundreds of years. We are born as human beings but in reality we are not. We are Dalits. ”  

In another case,  two months ago, a Dalit leader went to Thakurgaun in Rangapur division, where he delivered a long speech. A boy, seven or eight years of age, was carefully listening to his speech. After the programme ended, the boy asked him, “Why you are delivering such types of speeches? People ignore the words of a Dalit. I used to go to the next village to cut my hair because nobody knows me there. In our village, the barber never cuts my hair because I am a Dalit.”

This is representative of multiple instances of discrimination that Dalits face in Bangladesh. Most Dalits are uneducated and  only a few have completed secondary level education. One of them, Anish Das, once applied for a job. The boss of the company told him, “How dare you, a son of a cobbler, to ask for a job?”

Legal recourse

Elsewhere in South Asia, particularly in  India and Nepal, caste-based discrimination, particularly the dynamism of Dalithood, has gained significant currency over the years in relation to scholarship, public conscience, and polity. However, in Bangladesh, the realities of caste hierarchies are still being taken for granted. But teople are gradually and collectively raising their voices against such practices. Dalits are forming groups and organisations to highlight and challenges the inhumane conditions under which they live; they are forging efforts to counter the exploitation and deprivation that they experience everyday.

Lastly, Bangladeshi Dalits are still facing problems of untouchability, even though the constitution of Bangladesh (Article 27) has declared that all citizens are equal before the law. Furthermore, Article 28 has renounced all kinds of discrimination and Article 29 ensures equality of opportunity in public employment. Likewise, Article 7 of the Universal Declaration of Human Rights, Article 2 of the International Covenant on Civil and Political Rights, and Article 19 of the International Convention on the Elimination of All Forms of Racial Discrimination all call for equal rights and to honour all human beings, irrespective of their birth, caste, religion, or nationality.

Dalits in Bangladesh continue to be discriminated against in politics, society, citizenship, culture, and economy, as the country has no law against social discrimination and untouchability. As a result, victims cannot even ask for legal assistance. To improve the lives of the Dalits in Bangladesh, the government must should recognise the Dalit community politically and formulate a separate development policy for them. The next step would be to enact specific laws against untouchability, along with other sorts of discrimination, against Dalits and finally, take necessary measures to collect desegregated data for Dalit during national census.

Nepali is an FK Norway fellow at the  Centre for Human Rights Studies, Bangladesh through the Samata Foundation, Nepal