Dalits Fight For Land Even After Death: Stories Across India

In the hegemonic social fabric of India, where caste identities often permeate various aspects of life, the discrimination faced by Dalit communities extends beyond the realm of the living to the solemn moments of death. Even in death, Dalits find themselves confronted with deep-seated prejudices, experiencing discrimination that denies their loved ones the dignity of proper cremation and burial.

Stories continue to emerge from all parts of our country. The following accounts highlight the struggles faced by Dalit communities, emphasizing the urgent need to address and rectify these systemic biases that perpetuate even in mourning, remembrance, and grief.

From Rural Maharashtra: The Story of Anita Kamble

Priyanka Tupe on Behanbox reported, on October 10, 2021, Pramila Zombade faced a distressing situation following the death of her sister-in-law, Anita Kamble. Residing in Walwad, a village in Solapur's Barshi district, the Kamble family, part of the Scheduled Caste Matang community, traditionally cremated their dead on a dried riverbed. However, the initiation of the Jaljeeven Mission's canal digging in 2017 rendered this space unusable, raising the pressing question of where to cremate Anita. Despite the sarpanch's inaction in providing an alternative space, this lack of a designated cremation site is a pervasive concern for bereaved Dalit families in rural Maharashtra. Landless Dalits, like the Kambles, find themselves without the option to use family-owned farms for cremation, and when communal cremation grounds exist, marginalized groups are often prohibited from accessing them.

Faced with the denial of space to cremate Anita, Mahadev Kamble sought help from fellow villagers, only to be rejected by the Maratha and Vanjari communities. Outraged by the denial of dignity for the deceased, Pramila Zombade protested with Anita's body at the Barshi city council office, demanding a dedicated cremation ground for Dalits in the area. Anita's last rites were eventually conducted after tahsildar Sunil Sherkhane intervened, but two years later, the promised Dalit cremation ground in the village is yet to be realized. The tehsildar's letter to the land and revenue department, sent on October 10, 2021, has seen no action, highlighting the persistent challenges faced by Dalit communities in securing a dignified space for the last rites of their loved ones.

From Ahmedabad: A Continued Struggle For Many 

In the Dalod village of Gujarat's Ahmedabad district, the local administration has designated a seven-hectare burial ground for Dalits. However, the Dalit community faces recurrent challenges when attempting to conduct last rites, as upper caste individuals resist the burial of the Dalit deceased. A particularly tense incident occurred on June 23 when Manganbhai Gohil, a Dalit villager in his fifties, passed away. The Patidar community intervened, attempting to obstruct the burial, leading to a heated two-hour argument. Police intervention allowed Gohil to be laid to rest at the designated site. Yet, the next day, an aggressive group of 200-300 people attacked Kishen Sendhav, a 30-year-old farmer and deputy sarpanch, resulting in injuries to his family members. Following this, the death of 80-year-old Trikambhai Gohil on July 14 heightened tensions.

The Dalit community members, including Trikambhai, wrote to the district collector, threatening to leave the deceased at their office unless the administration could ensure protection during the final rites. Dalod village, located 70 kilometres from the state capital, is divided by a road between 'upper' and 'lower-caste' villagers, comprising a population of 5,000, including 1,500 Patels or Patidars, 1,000 Thakors, and 1,000 Dalits. Despite having three caste-based crematoriums, Dalits had been using an open space on the village outskirts for burials. Ratnaben Gohil, an elected member of the Dalod gram panchayat, addressed the need for a new crematorium in a local village meeting in January 2023, as reported by Hindustan Times by Maulik Pathak.

From The Villages Of Tamil Nadu 

Muskaan Ahmed in The Times Of India writes how with death in rural Dalit households comes the immediate concern transcending grief as families grapple with the daunting task of cremating their deceased to burial grounds without facing violence from upper-caste individuals. The funeral processions, fraught with tension, force Dalits to navigate alternate routes, often adding kilometres to their journey, traversing through forests and desolate areas to avoid potential confrontations.

In response to these challenges, the state government initiated a 2021 order to award financial incentives to Tamil Nadu villages with purportedly caste-free cremation and burial grounds accessible to all. However, a recent study by Chennai-based NGO Arappor Iyakkam revealed that out of the 13 winning villages, 11 still practised discrimination, maintaining separate cremation grounds or narrow pathways for dominant castes and Dalits. Examples from villages like Kudimangalam and Athipattu underscore the persistence of discriminatory practices, where Dalits are allotted limited or separate spaces for funeral rituals, often subjected to unspoken rules that restrict their access. Despite government initiatives, Dalit Christians face even greater challenges, being compelled to bury their dead on barren outskirts due to the absence of church access.

The severity of discrimination during Dalit funeral processions often necessitates police intervention, reflecting the deep-rooted inequalities. The district Adi Dravidar and tribal welfare offices claim to have compiled a list of caste-free cremation villages, subject to verification by the revenue commissioner, and granted funds only to those adhering to non-discriminatory practices. The Adi Dravidar welfare minister, Kayalvizhi Selvaraj, has pledged to investigate the matter further, emphasizing the need for accountability and action based on the findings.

As we reflect on these stories, it is crucial to recognize that they have only surfaced because families chose to confront the discrimination embedded even in their grief. However, one cannot ignore the fact that numerous families are made to remain silent, unable to raise their voices against injustice due to the threat of losing homes, livelihoods, and even lives. 

We must acknowledge the prevalence of this issue, as it extends far more frequently than our comprehension. To truly address and rectify the deeply rooted discrimination faced by Dalit communities in death, there must be a collective effort to acknowledge, challenge, and reform these practices.

Views expressed by the author's own.