Abstract
Ajeet Kumar Pankaj, Dalit Migrants: Assertion, Emancipation, and Social Change (Cham: Springer, 2023), xxiii + 140 pp.
This study presents a dramatic account of the obstacles faced by Dalit migrants in India as they migrate from rural to urban life in quest of better prospects. Divided into seven chapters, including an introduction and a conclusion, the book examines the difficulties faced by Dalit migrants during the transitionary period of migration, focused on themes of emancipation and social development. The main chapters discuss the complex difficulties confronting Dalit migrants in urban contexts, providing deeper and often unique insights into continuing caste-based discrimination and the never-ending quest for social, economic and political recognition of Dalit identity. Overall, the book sheds light on the lasting impacts of caste-based discriminations, demonstrating on the one hand why many Dalit migrants are forced to relocate to cities, but also discussing the significant difficulties they face in accessing basic utilities and enhancing their overall well-being once they have migrated.
Chapter 1 introduces the intricacies of labour migration in India and underscores the vulnerability of Dalit migrants resulting from their limited social, economic and political resources in their regions of origin and destination. The chapter outlines various aspects of Dalit emancipation, encompassing socio-political, economic and socio-religious components, offering a comprehensive perspective. Introducing the methodology used, the author shows how a qualitative research approach, involving interviews, observations and site visits, provided opportunities for an in-depth investigation of the lived experiences and transformations of Dalit migrants in the subsequent chapters.
Chapter 2 discusses the historical context of migration to Bombay, stressing the city’s evolution as a popular destination for migrants. This chapter provides an in-depth examination of Dalit migratory waves caused by socio-economic distress and underdevelopment. At the same time, it shows that industrialisation in the urban context does not get rid of profoundly ingrained caste inequities, as the pervasive existence of caste-based discrimination continues to exclude Dalits. The chapter deftly illustrates the relationship between the city’s cosmopolitanism and the prospective emancipation of its Dalit residents, but eloquently emphasises that the scope and reach of Dalit emancipation in Bombay remains limited.
Chapters 3 (pp. 35–52) and 4 (pp. 53–79) seek to unravel the significance of the high-profile 2018 Bhima Koregaon protests in Maharashtra and their aftermath for Dalit migrants from other parts of India. Pankaj depicts this as a vital symbol in the Dalits’ tireless quest to dismantle dominant historical myths and to regain their long-suppressed pride in having stood up, also in times long gone, to threats facing all Indians. The chapters vividly depict the tremendous shifts that Dalits undergo as a result of their migration to urban areas, their contacts with native Dalits, and their changing political orientations. The author adeptly uncovers the historical injustices that have plagued the lives of Dalits and sheds light on their extraordinary resilience. Through the lens of Bhima Koregaon, Pankaj vividly illustrates how Dalits contest and reshape prevailing historical narratives. These two chapters provide a comprehensive and enlightening exploration of Dalit identity and pride, as they unfold the intricate interplay of migration and political awakening. Doing so offers readers a profound understanding of the multifaceted challenges and triumphs that characterise the contemporary Dalit experience.
Chapter 5 digs deeper into the devastating impact of caste-based discrimination and humiliation on the memory of Dalit migrants. Even years after leaving their rural base, their memories of atrocities witnessed in their home communities remain fresh. This chapter also expertly investigates the various contemporary experiences of caste in urban settings, where discrimination takes on subtler, more complex forms. Despite these experiences, the Dalits in the city reach one clear conclusion, namely that unlike in their villages, the urban environment provides them with more opportunities for emancipation.
Chapter 6 delves further into the everyday interactions between Dalit migrants and the state, focusing on the accessibility and costs of important civic services. It also examines the different conflicts that develop in their day-to-day interactions with the state. Because of their caste identity, according to the author, Dalit migrants’ experiences differ greatly from those of other migrants. Their identification as Dalits limits their agency in interactions with the state, while also serving as a means of creating solidarity, a potent weapon for managing the hostile intricacies of urban life.
The concluding chapter summarises the experiences of Dalit migrants, emphasising their migration journey, the challenges they face in accessing services, and their distinct struggles with the state. It also sheds further light on the enduring memories of caste-based humiliation in their villages and the opportunities that urban centres provide, empowering Dalits to break free from their dependence on upper castes and to assert their dignity as equal citizens. This transformation marks a significant chapter in their ongoing struggle for equality and recognition.
Overall, this book is a compelling read for anyone seeking to understand ongoing caste-based injustices and the imperative need for societal development. It offers valuable insights into the complexities of migration and the enduring struggle for social change. It is highly recommended for those interested in social justice, migration studies and the development trajectory of Indian society.