Vidya Bhushan Rawat in conversation with Shipon Rabidas, General Secretary, Bangladesh Dalits and Excluded Rights Movement
Born in the Dalit community of ‘Ravidas’ or locally known as Robidas or Rabidas, (Charmakar), Shipon Kumar Rabidas has been working relentlessly since 2008 to protect the rights of his community, the Dalits, and the indigenous people of the plains. He speaks from the courage of conviction about the discrimination Dalit face in Bangladesh. His own life is that of emerging from a deeply difficult circumstances in rural Bangladesh where caste prejudices are still prevalent. Despite his own social exclusion, Shipon was able to complete masters in English literature from Dhaka University. Shipon currently serves as the General Secretary of the Bangladesh Dalit and Excluded Rights Movement (BDERM). He has presented various reports on the conditions of Dalits and minorities in Bangladesh at a number of international platforms. Vidya Bhushan Rawat had this conversation with him at his Dhaka office in the month of January. It was followed up with several email exchanges later.
What is the exact number of Dalit’s in Bangladesh and which are those communities?
The exact number of Dalit’s in Bangladesh is not officially recorded, as the national census does not disaggregate data by caste. However, various estimates suggest that the Dalit population ranges between 3.5 million and 6.5 million, comprising approximately 2% to 4% of the country’s total population.
The Gazette was published for the first time in 2010 listing the 27 Adivasi (Ethnic minorities groups in the official language) communities of Bangladesh. Later, as a result of the movement, the government revised the gazette in 2019 and listed a total of 50 tribes. But no specific list of the Dalit community has been made to date by the government. However, the following communities are considered as ‘Dalit’ and ‘Backward’:
(1) Jele/ Fisherman, (2) Sonnyasi/ Monk, (3) Rishi, (4) Behara, (5) Narasundar/ Barber, (6) Dhopa/ Washerman, (7) Napit/ Barber, (8) Sweeper/ Cleaner, (9) Malakar, (10) Almik, (11) Kapalika, (12) Bauri, (13) Bunaj, (14) Bhagbaniya/ Karthavja, (15) Manta, (16) Rajvanshi, (17) Lingam, (18) Hari, (19) Chapraita, ( 20) Beldar, (21) Nikari, (22) Patni, (23) Kayputra/ Kaora, (24) Patikar, (25) Domar, (26) Dom, (27) Raut, (28) Ahmia, (29) Kanpuri, (30) Kaivarta, (31) Nayek, (32) Bawali, (33) Banshfour, (34) Bhunjar, (35) Mauyal, (36) Ranakarmkar, (37) Shabdkar, (38) Hela, (39) Maghaiya, (40) Kadar, (41) Kairi, (42) Kushiari, (43) Kahar, (44) Chaudali, (45) Chunaru/ Chunkar, (46) Pal/ Kumar, (47) Kushiari, (48) Kamar/ Blacksmith, (49) ) Nunia, (50) Paundrakshatriya/ Pod, (51) Bean, (52) Bindu, (53) Masuara, (54) Yugi/ Nath, (55) Rabidas, (56) Singh, (57) Valmiki, (58) Agaria, (59) Jalo, (60) Garh, (61) Chauhan, (62) Tanti, (63) Haldar, (64) Goala, (65) Telugu, (66) Devavarma, (67) Jaldas, (68) Namashudra, (69) Parvasi, (70) Rajbhar, (71) Buno, (72) Bhuiyan, (73) Mugh, (74) Rajakdas/ Dhopa, (75) Raya, (76) Hazra, (77) Lalbeghi, ( 78) Bahelia, (79) Karenga, (80) Rava, (81) Badwar, (82) Mal, (83) Mahar, (84) Mech, (85) Baiti, (86) Shuri, (87) Doshad, ( 88) Tanti/ Weaver, (89) Mali, (90) Kotal, (91) Tior, (92) Debnath, (93) Zola, (94) Sardar, (95) Musician, (96) Kalu, (97) Nakasi, (98) Mallik, (99) Mridha, (100) Dhunkar, (101) Chakar, (102) Mashalchi, (103) Charmakar/ Tanner, (104) Khourakar/ Barber, (105) Bhaumik, (106) Bhagat, (107) Matial, ( 108) Adhikari.
Dalit Communities in Bangladesh
Dalits in Bangladesh are generally categorized into two main groups:
Bengali Dalits: These are Bengali-speaking communities traditionally engaged in occupations considered impure or low-status, such as sweeping, cleaning, and leatherwork.
Non-Bengali Dalits: These groups often speak languages like Hindi, Utkal, Deshwali, and Telugu. Many are descendants of laborers brought from various parts of India during the British colonial period to work in roles such as cleaners, tea garden workers, and other menial jobs.
Some of the prominent Dalit communities in Bangladesh include:
- Rishi: Traditionally involved in leatherwork.
- Dome: Engaged in cremation services and sanitation work.
- Horijon: A term commonly used to refer to Dalit communities engaged in cleaning and sanitation.
- Bede: A nomadic group known for snake charming and traditional healing.
- Methor: A term often used for sanitation workers.
These communities are predominantly located in urban slums, railway colonies, and rural settlements across Bangladesh. They often face systemic discrimination, limited access to education and healthcare, and are underrepresented in political and administrative spheres.
Efforts are ongoing by various NGOs and civil society organizations to improve the socio-economic conditions of Dalit communities in Bangladesh, advocating for their rights and inclusion in national development agendas.
Who are HARIJANs in Bangladesh?
In Bangladesh, the Harijans are a group within the broader Dalit community. The term Harijan, meaning “children of God,” was popularized by Mahatma Gandhi in India to refer to people from historically marginalized and oppressed castes, particularly those engaged in occupations considered “impure” or “polluting” in the traditional caste hierarchy—like manual scavenging, sweeping, and cleaning. Although the term is now considered outdated and even offensive by many Dalit activists (who prefer “Dalit”), it is still commonly used in Bangladesh to describe certain caste-based communities. In Bangladesh specific 8 (Hari, Hela, Dom, Domar, Lalbegi, Balmiki, Raut & Banshfor) communities known as Harijan.
You mentioned that Dalit movement in Bangladesh was revived by the migrant Dalits or simply non-Bengali Dalits. Can you please elaborate why you said so?
The Dalit movement in Bangladesh, while drawing from broader regional and global Dalit rights movements, has seen significant momentum particularly from non-Bengali Dalit communities—often referred to as Harijans or migrant Dalits—who played a critical role in reviving and organizing Dalit identity politics and social advocacy. Here’s why this happened:
Historical Context: Why Non-Bengali Dalits Took the Lead
- Colonial Legacy and Distinct Identity
During British colonial rule, large numbers of Dalits from present-day India (especially Uttar Pradesh, Bihar, Madhya Pradesh, Odisha, and Andhra Pradesh) were brought to what is now Bangladesh to work in sanitation, tea estates, and other menial labour.
These groups retained a strong caste identity, linguistic distinctiveness (speaking Hindi, Telugu, etc.), and a sense of collective history, unlike many Bengali Dalits who often assimilated more into the larger Bengali-speaking Hindu or low-caste Muslim populations.
More Cohesive Communities
Non-Bengali Dalits often lived in sweeper colonies, railway quarters, or municipal settlements—physically segregated but also spatially unified.
This enabled tight-knit networks, easier mobilization, and stronger group identity, which helped in organizing around common interests and grievances.
Persistent Occupational Stigma
Unlike some Bengali Dalit groups who shifted away from traditional caste-based jobs, many non-Bengali Dalits remained in sanitation work, the very job associated with untouchability and caste stigma. This direct exposure to caste-based discrimination in daily life made activism a necessity rather than a choice.
Exposure to Regional Movements and Ideologies
Because of linguistic and familial ties to India, some non-Bengali Dalit communities had more ideological connections to the Ambedkarite movement in India.
This meant they were more familiar with Dalit rights frameworks, reservations policies, and social justice language, which they adapted to the Bangladeshi context.
What is the relationship between migrant Dalit’s and Bengali Dalit’s like Namashudras.
The relationship between migrant Dalits (non-Bengali Harijans) and Bengali Dalits (like Namashudras) in Bangladesh is complex, shaped by differences in history, language, caste location, occupation, and degrees of social integration. While they share a broader identity of marginalization and caste-based discrimination, their experiences, priorities, and social standings are often quite distinct.
Let’s break it down:
Historical and Social Backgrounds
Ø Migrant Dalits (Non-Bengali Harijans)
- Brought by the British to work as manual scavengers, sweepers, or laborers in urban settings.
- Speak Hindi, Telugu, or other Indian regional languages.
- Live in segregated urban colonies (sweeper quarters), and continue to work in sanitation.
- Still experience active untouchability and severe caste discrimination.
Ø Bengali Dalits (e.g., Namashudras, Malos, Rishis)
- Indigenous to Bengal region, often rural.
- Speak Bengali, integrated more into Bengali Hindu (or sometimes Muslim) social structures.
- Historically were agricultural laborers, fishermen, or artisans.
- Namashudras, in particular, had a significant social reform movement in colonial Bengal and were a numerically strong and politically conscious group.
Ø Cultural and Linguistic Divide
- There is a linguistic and cultural gap between these two groups. Harijans (non-Bengalis) are seen as “outsiders” or “Indian-origin” even after several generations in Bangladesh.
- Bengali Dalits, despite being marginalized, are seen as more “local” and share the language and cultural codes of the Bengali majority.
- This has led to a kind of social distance and even mutual prejudice in some cases.
Ø Occupational and Status Differences
- Harijans are largely stuck in urban sanitation work and face daily visible discrimination.
- Namashudras and other Bengali Dalits often moved into different types of labor and, in some cases, upward mobility in rural areas or through education and migration.
- As a result, some Bengali Dalits have looked down upon sanitation workers, echoing casteist attitudes even within the Dalit fold.
Ø Political Mobilization: Unity and Division
- In recent years, civil society and Dalit rights organizations have made efforts to build unity between migrant and Bengali Dalit communities under a common Dalit identity.
- However, true solidarity has been difficult to sustain, partly due to:
- Class differences (some Bengali Dalits are economically better off),
- Caste hierarchy internal to the Dalit groups,
- And varying priorities: Harijans focus more on housing, sanitation job rights, and anti-untouchability; Bengali Dalits may prioritize land rights, education, or local political representation.
Ø Signs of Change
- Younger generations, especially among activists, are trying to bridge the divide by emphasizing shared oppression under casteism.
- Some cross-community advocacy groups have emerged (like Bangladesh Dalit and Excluded Rights Movement – BDERM).
- However, overcoming entrenched internal caste hierarchies and linguistic-cultural differences remains a challenge.
Summary in One Line:
They share a struggle, but not always a strategy—or a sense of unity.
Please share with us where did your parents originally hail from and what did they do?
My forefathers came here from The Munger Distrcit of India. My late father was a street cobbler & Village Police (Dofadar). My mother was a house wife & one-time worked as a cleaner of Health Sub-Centre. We are 5 brothers & 4 sisters. I’m married & father of 2 daughters.
Where did you get your education and what were the difficulties you faced in your growing up years.
As a dalit, I’ve faced more difficulties of untouchability from my Primary (Demajani Govt Primary School, Bogura), High School (Kamar Uddin Islamia College, Demajani, Bogura), & College (Govt. Azizul Haque College) life. Most of the time my classmates joked at me. I felt much shy for being a Chamar/ Cobbler community. They called me as “Muchir Bachcha”, son of a cobbler.
How is the relationship between Harijans and Rabidasis.
– The relationship between Harijans and Ravidasis is layered, and how it plays out depends on geography, caste subgroup, religious practice, and the local context—whether in India, Bangladesh, or diaspora communities. Let’s break it down in a way that captures both the shared roots and the differences:
Ø Shared Origins and Common Struggles
- Ravidasis often come from the Chamar caste, historically associated with leatherwork, which is part of the broader Dalit category in both India and Bangladesh.
Harijan is a more umbrella term (popularized by Gandhi) that was historically used to refer to all oppressed castes, particularly those involved in “polluting” jobs like manual scavenging, sanitation, and leatherwork—so Ravidasis are sometimes included under that label.
Both groups have experienced untouchability, social exclusion, occupational stigma, and limited access to land, education, and political power.
Ø Spiritual and Cultural Divergences
Ravidasis have a distinct spiritual lineage based on the teachings of Guru Ravidas, a 15th-century Bhakti saint who preached equality, inner purity, and devotion to a formless God (Nirguna Brahman).
- They often gather in Ravidas Temples or Sabhas, sing shabads (devotional hymns), and follow Ravidas Panth, which is sometimes viewed as separate from Hinduism.
- Harijans, especially in Bangladesh, are more likely to identify with mainstream Hinduism, Christianity, or a syncretic form of religious practice involving village deities, and may not have a unified spiritual tradition like the Ravidasis. Some Harijans do revere Ravidas, but not all are part of the Ravidas Panth.
Ø Social Relationship: Solidarity and Tension
Where there is Unity:
- In urban slums or sweeper colonies, especially in Bangladesh, Harijans and Ravidasis often live side-by-side, share similar jobs (e.g., sanitation), and face common discrimination.
- Activism around Dalit rights, housing, job quotas, and anti-untouchability campaigns often brings them together.
- In diaspora contexts (like the UK or Canada), Ravidasis and Harijans sometimes coalesce under the Dalit or Ambedkarite identity.
The point of divergence:
- Ravidasis may emphasize their separate spiritual identity and historical reformist tradition, which can sometimes lead to a sense of distinction or even superiority.
- In some regions (especially in India), internal caste hierarchies persist even within Dalit communities—some Chamar/Ravidasi groups may look down on other Dalit castes doing more stigmatized work like manual scavenging.
- In Bangladesh, the Harijan identity is more associated with urban sanitation workers and often carries more visible stigma, while Ravidasis might be slightly more occupationally or spiritually mobile.
Ø In the Context of Bangladesh
- Ravidasis are not always distinctly identified in Bangladesh due to lack of caste-specific data and assimilation of caste labels like “Harijan” or “sweeper.”
- But when Ravidasi groups are present, they are often culturally aligned with non-Bengali Harijans (descendants of Indian migrants), share linguistic ties, and work in similar roles.
- The movement for Dalit rights has begun to include spiritual pluralism, recognizing figures like Ravidas alongside secular or Ambedkarite inspirations.
Do you face untouchability. If yes, then who are the communities doing it?
– Who Practices It?
Ø Upper-Caste Hindus (Brahmins, Kayasthas, Vaishyas, etc.)
- In both India and Bangladesh, upper-caste Hindus are often the ones who maintain caste purity norms—especially in religious spaces, kitchens, and marriage circles.
- Even if they don’t say “untouchable,” they act in ways that reassert caste distance.
Some Middle-Caste Communities
-
- Castes like Sadgops, Yadavs, Sutradhars, or other artisan/agricultural groups may look down on Dalits, especially in rural areas where they have local power.
- They may refuse to let Dalits draw water from their wells or enter their homes.
Even Other Marginalized Groups
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- Sometimes, Muslim majority communities in Bangladesh ostracize Dalit Hindus, especially sanitation workers, treating them as ritually unclean.
- Occasionally, rural Bengali Dalits (like Namashudras or Malos) may distance themselves from non-Bengali Harijans, especially those in sanitation work.
- Within Dalit Communities
- There can be internal casteism too—e.g., Chamars may look down on Dom or Bhangi castes. Some Ravidasi groups may distinguish themselves from other Dalits to claim upward mobility.
Is untouchability only a ‘Hindu’ issue or Muslims too do the same with you.
– Untouchability is not only a “Hindu” problem.
In many parts of South Asia, including Bangladesh, Pakistan, Nepal, and India, Muslims also practice caste-based discrimination, even if it’s not called “untouchability” in religious texts. Religion vs. Society
While Islam in its core theology rejects caste:
“All humans are equal in the eyes of Allah.”
…in social practice, particularly in South Asia, many Muslim communities have internal caste hierarchies—some of which mirror Hindu varna and jati systems. This phenomenon is sometimes called “Ashraf-Ajlaf-Arzal stratification.”
Ø In Bangladesh Specifically:
Dalit communities (especially Harijans, many of whom work in sanitation and are non-Bengali Hindus) report discrimination from both Hindus and Muslims.
Examples of Discrimination by Some Muslims:
- Refusing to eat food cooked or served by Dalits.
- Not allowing Dalit sweepers into Muslim households—even if they work there.
- Avoiding physical contact with sanitation workers.
- Not letting Dalit workers drink from communal cups or access the same wells/taps.
- Calling names like “Methor” or “Bhangi”—which are casteist slurs—even in Muslim-majority settings.
- Avoiding burial work or considering people who handle corpses (e.g., some Dalit Muslims) as ritually polluted.
This kind of behavior isn’t rooted in Qur’anic teachings, but it reflects a deeply embedded cultural casteism that transcends religious boundaries.
What is the percentage of Dalit’s in the government services. Do you get reservation in the jobs?
– As of July 2024, the Supreme Court of Bangladesh restructured the government job quota system, allocating 93% of positions based on merit and reserving the remaining 7% for specific groups:
- 5% for children of freedom fighters
- 1% for ethnic minorities
- 1% for persons with disabilities and individuals identifying as third
Currently, there is no specific reservation for Dalits in Bangladesh’s government job quota system. While Dalits may be encompassed within the 1% quota for ethnic minorities, there is no distinct category or percentage allocated exclusively for them. Consequently, Dalit representation in government services remains minimal, and they do not benefit from targeted reservations in public sector employment.
The recent quota reforms were prompted by widespread student protests against the previous system, which reserved 56% of government jobs for various groups, including a significant portion for descendants of freedom fighters. The restructured system aims to promote merit-based recruitment while still providing limited support to certain marginalized communities.
In summary, Dalits in Bangladesh do not have a specific reservation in government jobs and must compete primarily through the general merit-based recruitment process
How do you look the August 2024 student movement as far as Dalit’s are concern? Do Dalit feel more secure now or their conditions are worsening.
-The August 2024 student movement in Bangladesh, which began as a protest against the reinstated government job quota system, evolved into a broader call for equality, justice, and democratic reforms. While the movement was primarily led by youth and students, it highlighted systemic issues affecting marginalized communities, including Dalits.
Impact on Dalit Communities
Dalits in Bangladesh have long faced social exclusion, discrimination, and limited access to opportunities. The student movement’s demands for a merit-based quota system and greater inclusivity resonated with these communities, as they often find themselves at the periphery of both political and social spheres.
However, the movement did not specifically address Dalit rights or advocate for their inclusion in the reformed quota system. As a result, while the protests brought attention to issues of inequality, Dalits did not see direct benefits or significant improvements in their conditions.
Current Situation
Following the movement, the interim government led by Muhammad Yunus has initiated constitutional reforms emphasizing “equality, human dignity, social justice, and pluralism.” While these principles are promising, their practical implementation remains to be seen. Dalit communities continue to experience challenges such as ghettoization, limited educational opportunities, and social isolation. For instance, research indicates that Dhaka’s Dalit women enjoy relatively more freedom but still face confined social realities, leading to feelings of capability failure.
While the August 2024 student movement was a significant step toward addressing systemic inequalities in Bangladesh, it did not lead to substantial changes in the conditions of Dalit communities. Dalits remain marginalized, and without targeted policies and inclusive reforms, their situation is unlikely to improve significantly. The interim government’s focus on constitutional reforms offers hope, but the real test will be in the implementation of these ideals to ensure that all citizens, including Dalits, experience genuine equality and justice.
Do Dalit face forcible conversion here?
Yes, there have been credible reports of forced religious conversions targeting Hindu minorities in Bangladesh, including communities that may be considered Dalit, such as the Namasudras.
Documented Incidents
- Forced Conversions and Coercion: In 2017, the Bangladesh Jatiya Hindu Mohajote reported that at least 23 Hindus were forcibly converted, 172 were compelled to leave the country, and 107 were killed.
- Targeting of Vulnerable Communities: Reports indicate that impoverished Hindus have been coerced into joining radical groups like Jamaat-e-Islami under threats of violence. In one instance, 27 Hindus were forced to join the group and were given Islamic literature to facilitate conversion.
- Exploitation of Indigenous Children: In the Chittagong Hill Tracts, Islamic extremists have been accused of luring indigenous children from Buddhist, Hindu, and Christian backgrounds with promises of education, only to convert them to Islam in madrassas without parental consent.
Contextual Factors
These incidents often involve economically disadvantaged and socially marginalized groups, making them more susceptible to coercion. While specific data on Dalit communities like the Namasudras is limited, their historical marginalization suggests they could be among those affected.
Government Response
The Bangladeshi government has faced criticism for its handling of these issues. While some actions have been taken, such as arrests related to child trafficking and forced conversions, many human rights organizations argue that more comprehensive measures are needed to protect minority communities.
How much Bangladeshi Dalit know about Dr Ambedkar.
– Awareness of Dr. B.R. Ambedkar among Dalit communities in Bangladesh is growing but remains limited, particularly in rural areas.
Limited Awareness in Rural Areas
\Many Dalits in Bangladesh, especially those in rural regions, face challenges such as poverty, limited access to education, and social marginalization. These factors contribute to a lack of awareness about Dr. Ambedkar’s life and contributions. A report by the International Dalit Solidarity Network highlighted that the majority of Dalits live in extreme poverty and are deprived of education, healthcare, and decent work.
Growing Awareness Among Educated Dalits
In urban areas, among educated Dalits and activists, there is a growing recognition of Dr. Ambedkar’s legacy. Organizations like the DALIT NGO in Bangladesh have been inspired by his autobiography and work towards empowering Dalit communities. Additionally, the formation of groups such as the Bangladesh Harijan Oikko Parishad (BHOP) in the 1990s marked a more formal movement to ensure Dalit inclusion and rights
Influence of Indian Dalit Movement
The Dalit movement in India, led by Dr. Ambedkar, has served as a powerful example for similar movements in Bangladesh. The principles of equality and justice from India’s battle against caste-based discrimination have inspired efforts to create a similar movement for Dalit rights in Bangladesh.
While Dr. Ambedkar’s influence is evident among educated Dalits and activists in Bangladesh, there is a need for increased awareness and education about his contributions, especially in rural areas. Efforts by local organizations and increased access to information can play a crucial role in spreading his message of social justice and equality.
Please share the work of your organization and what have been its achievements.
The Bangladesh Dalit and Excluded Rights Movement (BDERM) is a national platform established in 2008 to combat caste-based discrimination and advocate for the rights of Dalit and other marginalized communities in Bangladesh. Through grassroots mobilization, policy advocacy, and public awareness campaigns, BDERM has significantly advanced the visibility and empowerment of these communities.
Key Activities and Achievements
National Mobilization and Advocacy
BDERM has expanded its reach across Bangladesh, establishing district committees in 50 districts and appointing seven divisional coordinators.This extensive network has facilitated the organization of national conferences, workshops, and rallies, bringing together Dalit and excluded communities to discuss their rights and strategies for advocacy.
Policy Engagement
The organization has actively engaged in policy advocacy, notably contributing to the preparation of a shadow report on the human rights situation of Dalits for the Universal Periodic Review (UPR) of Bangladesh. BDERM’s efforts have been instrumental in pushing for legislative changes, including the proposed anti-discrimination law aimed at protecting the rights of marginalized communities.
Empowerment of Dalit Women
Recognizing the intersectionality of caste and gender discrimination, BDERM played a pivotal role in the formation of the Dalit and Excluded Women’s Federation. This platform unites various Dalit women’s organizations across the country, focusing on amplifying their voices and addressing specific challenges faced by Dalit women.
Community Support During Crises
During the COVID-19 pandemic, BDERM collaborated with partner organizations to distribute hygiene kits to 5,000 families and disseminate 20,000 informational leaflets. They also provided food assistance to 450 families of unemployed tea workers and members of the Sobdokar community in Maulavibazar and Habiganj districts
International Representation
BDERM has represented Bangladeshi Dalits in international forums, including sessions of the UN Committee on the Elimination of Discrimination Against Women (CEDAW), highlighting the issues faced by Dalit women and advocating for global recognition and support.
Vision and Ongoing Efforts
BDERM envisions an egalitarian society free from caste-based discrimination, where all individuals enjoy equality, dignity, and security. The organization continues to work towards this goal by building awareness among Dalit and excluded communities about their socio-economic, cultural, and political rights, and by making policymakers more responsive to their needs.
What is the status of manual scavenging in Bangladesh? Is there any effort to eradicate manual scavenging?
Manual scavenging, which involves the manual handling of human excreta and waste, is a deeply dehumanizing practice most commonly associated with caste-based discrimination in South Asia, especially in India. In the context of Bangladesh, the situation is somewhat different but still concerning in terms of public health, labor rights, and dignity.
Status of Manual Scavenging in Bangladesh
- Prevalence: While Bangladesh does not have the same caste-based structure as India, manual scavenging exists in various forms, primarily through the informal employment of sanitation workers, often from marginalized and impoverished communities.
- Urban Sanitation: In cities like Dhaka, many sanitation workers clean septic tanks, drains, and latrines manually, often without protective gear. These workers are not always considered “manual scavengers” in the legal sense but perform tasks that fit the description.
- Informal Sector: A large portion of the workforce in sanitation is informal, meaning they lack job security, health benefits, and legal protection.
Efforts to Eradicate Manual Scavenging
Government Initiatives:
- The government of Bangladesh has made commitments under SDG 6 (clean water and sanitation) to improve sanitation infrastructure.
- Policies exist on paper to improve sanitation and mechanize waste management, but implementation is slow and inconsistent.
- In 2021, the Ministry of Local Government announced efforts to modernize urban sanitation systems, including mechanized dislodging.
NGO and International Support:
- Organizations like WaterAid, SNV, and Practical Action have been working in Bangladesh to:
- Promote safely managed sanitation.
- Support mechanized fecal sludge management (FSM).
- Provide training and PPE to sanitation workers.
- Pilot programs for mechanization have shown positive results but are still limited in scale.
Challenges:
- Lack of awareness and cultural attitudes about sanitation work.
- Low investment in sanitation infrastructure.
- Limited data on the actual number of workers involved in hazardous manual cleaning.
Manual scavenging, as defined strictly, is not formally recognized as a major issue in Bangladesh the way it is in India, but similar degrading practices exist under different names and in informal settings. While there are promising initiatives, the pace of change is slow, and much more needs to be done in terms of policy enforcement, infrastructure, and social protection for sanitation workers.
Would you like details on a specific city or government program?
What is the status of Dalit women in Bangladesh? Are they in the Dalit movement and its leadership?
Dalit women in Bangladesh occupy a particularly marginalized position—at the intersection of caste, class, and gender oppression. While Bangladesh does not officially recognize a caste system in the same way as India, Dalit communities—especially among Hindu minorities—exist and face systemic discrimination, and Dalit women bear the brunt of this.
Status of Dalit Women in Bangladesh
Social and Economic Marginalization:
- Dalit women are often confined to low-paid, stigmatized jobs, such as street sweeping, cleaning latrines, or working as domestic laborers.
- Many live in urban slums or segregated colonies with poor access to education, healthcare, and clean water.
- They face multiple forms of discrimination—from broader society due to caste, and within their communities due to patriarchy.
Education and Health:
- Dropout rates for Dalit girls are high due to poverty, early marriage, and discrimination in schools.
- Access to healthcare is limited, especially reproductive healthcare, and Dalit women often experience verbal abuse or neglect from service providers.
Gender-based Violence:
- Reports indicate that Dalit women are at greater risk of sexual violence and harassment, particularly due to their perceived “untouchable” status and low social protection.
- Many cases go unreported due to lack of trust in law enforcement or fear of retaliation.
Dalit Women in the Dalit Movement and Leadership
Participation in the Movement:
- Dalit women are active participants in the Dalit rights movement in Bangladesh, though their visibility is often limited.
- They are involved in community mobilization, awareness campaigns, and protests for land rights, equal job opportunities, and dignity in labor.
Leadership Roles:
- A few Dalit women have emerged as strong leaders, especially within Dalit-focused NGOs and community-based organizations.
Challenges in Leadership:
Patriarchal barriers within Dalit communities often restrict women’s leadership potential.
- Limited education and economic independence make sustained leadership difficult.
- There’s still a lack of representation in national politics or mainstream civil society platforms.
Ongoing Efforts and Prospects
- NGOs and rights groups are working to build leadership among Dalit women, through:
- Capacity-building programs
- Legal literacy campaigns
- Access to microcredit and vocational training
- International bodies like UNDP and minority rights organizations have also supported programs targeting Dalit women’s rights in Bangladesh.
Dalit women in Bangladesh face severe intersectional discrimination, but they are increasingly asserting their agency within the Dalit movement. While some have taken up leadership roles, there is still a long way to go in achieving true representation and systemic change. Empowerment efforts are growing, but they need more visibility, resources, and political support to flourish.
