The term ‘Dalit’ refers to a social group made up of diverse ethnicities with distinct histories, cultures, languages, skills, and tradition that have been systemically marginalized in South Asia. Dalits are considered to be ‘untouchable’ in the traditional social hierarchy of the Indian subcontinent. Based on the Hindu Varna system, this hierarchy excludes many ethnic groups deemed “too impure” to merit inclusion. Following the criminalization of untouchability in many of the countries in the region, the term ‘Dalit’ is a self-identity signifier which means ‘oppressed’ or ‘broken,’ and is used to refer to people belonging to castes which have been subjected to untouchability. Rather than conveying a sense of inferiority by birth, the word is taken as an inherent denial of such inferiority by birth, karma (fate), and caste hierarchy.
Dalit identity is not defined by oppression alone. It is shaped by resilience, collective knowledge, creativity, and generations of resistance in the face of systemic injustice.
The term has developed into a significant sociopolitical concept which not only suggests a state of degradation but also serves as a meaningful source of identity and pride. The roots of Dalit oppression date back to the origins of the caste system in the Hindu religion. Dalits are excluded from the four-fold varna system of Hinduism and were seen as forming a fifth varna.
The philosophy of caste is contained in the Manusmriti, a Hindu text dating from the second century BCE. ‘Untouchable’ outcast communities were forbidden to join in the religious and social life of the community and were confined to menial tasks that were viewed as “polluting,” such as animal slaughter and leather-working. Dalits are mainly present in South Asian countries like Nepal, India, Bangladesh, Sri Lanka, and Pakistan
Picture Credits:
Carl Hosticka / Peace Corps Nepal Photo Project by Doug Hall, Bill Lambeth / Peace Corps Nepal Photo Project by Doug Hall, Gil Donahue / Peace Corps Nepal Photo Project by Doug Hall, Mitha Devi Bishwakarma Collection/Nepal Picture Library, Swami Paramananda Saraswati / Peace Corps Nepal Photo Project by Doug Hall
This visualization represents the traditional Hindu varna system for educational purposes. The caste hierarchy has caused significant social inequality and discrimination throughout history.
Brahmins were placed at the top tier of the caste system in the traditional varna system. They were regarded as ritually pure and were responsible for religious and intellectual functions.
Kshatriyas were placed at the second tier and were traditionally associated with state power and military authority.
Vaishyas were placed at the third tier and traditionally assigned economic and commercial roles.
Shudras were placed below the three upper tiers and were traditionally associated with service-oriented and manual occupations.
Dalits were placed outside the four-varna system and labelled as “untouchable.” They faced the harshest forms of caste-based exclusion.
“Is the term Dalit really the cause of caste discrimination? Will the problem end simply by avoiding the word? Where and how did it originate? What does it mean? And if it is a problematic word, why do we still use it?”
Historically, systemic caste-based discrimination in Nepal originated around the time of the promulgation of the Muluki Ain (National or Civil Code), which was in effect from 1854 to 1963 and was a direct legacy of the medieval code. King Mahendra later amended this National Code in 1963, abolishing caste-based discrimination from the National Civil Code. However, numerous studies have revealed that this amendment failed to bring any significant changes whatsoever to caste-based discrimination or untouchability.
The 108 years of the Muluki Ain deeply embedded injustice and inequity into nearly every aspect of governmental and non-governmental structures, as well as the sociocultural, political, and private sectors in Nepal. The deeply rooted and systemic framework present in Nepal has normalized both deliberate and passive discrimination, indignity, and inequity in the everyday lives of Dalits. The impact of the Muluki Ain has been so profound that despite the criminalization of caste-based discrimination and untouchability in Nepal, it continues to pervade virtually all levels of society.
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Total Population Nepal
Dalits face caste-based discrimination and untouchability in their daily lives. Beyond visible forms of exclusion, Dalits endure severe social and psychological harm. Generations of discrimination have resulted in the erosion of personal and collective self-respect, chronic physical and economic insecurity, landlessness, denial of citizenship, exploitation of labor, and underrepresentation in political space.
Alarmingly, this exclusion is also enforced through violence. Dalits are subjected to threats, physical attacks, sexual violence, and, in extreme cases, murder solely because of their caste identity. Many have been killed for asserting basic rights; entering temples, marrying across caste lines, accessing water sources, or refusing caste-based labor. Such acts of brutality are profoundly inhuman and reflect how deeply caste hatred is embedded in social structures. Impunity and weak enforcement of laws further normalize this violence.
Dalit women face multiple layers of discrimination and violence. They are marginalized within the broader society and within their own communities, making them especially vulnerable to sexual violence, exploitation, injustice and exclusion. Dalits with disabilities, gender and sexual minorities, and those from economically deprived backgrounds face intersecting forms of discrimination that compound their risks and limit their ability to seek justice. These overlapping and intersecting forms of discrimination do not affect all Dalits equally. Some groups face intensified and compounded marginalization, underscoring the urgent need for inclusive, rights-based policies, strong accountability mechanisms, and societal transformation to end caste-based discrimination and violence.
Dalits have been central to the social and economic life of the region. Most Dalit groups possess rich traditional occupational skills such as goldsmithing, tailoring, shoemaking, metalworking, and the making and performance of musical instruments.
Dalit communities have contributed to agriculture, sanitation, craftsmanship, music, storytelling, and local governance. Their contributions continue to influence culture, economy, and social transformation today.
However, occupations historically associated with Dalits are socially stigmatized and labeled as “low status” within Nepalese society. As a result, skilled Dalit workers are denied fair compensation, dignity, and social recognition for their labor.
Dalits participating in the commercialized adaptations of their traditional occupations, particularly in tourism-centered urban spaces, are often touted as the image of ‘traditional Nepal’ while simultaneously experiencing marginalization and discrimination due to their caste. This further confuses self-image and identity among Dalits and contributes to the misleading notion of the eradication of casteism in cosmopolitan spaces. The somewhat performative celebration of occupations and cultural symbols traditionally associated with historically marginalized communities creates a juxtaposition where symbols of national cultural identity are celebrated while their originators are oppressed.
Dalits remain severely underrepresented in decision-making processes at local, provincial, and national levels. Although legal frameworks in Nepal recognize inclusion and proportional representation, Dalits often have limited influence over policies that directly affect their lives. Their participation is frequently symbolic rather than substantive, with minimal control over resources, planning, and governance. Caste-based discrimination, lack of access to information, economic dependency, and fear of backlash discourage many Dalits from active political engagement. Dalit voices are often excluded from leadership positions within political parties, state institutions, and local governance bodies.
Today, Dalits are asserting their rights and reclaiming their narratives. Dalit youth, women, and marginalized genders are leading movements for justice, equality, and dignity locally and globally.
Through education, digital platforms, advocacy, and community organizing, Dalits are challenging caste hierarchies and demanding accountability from institutions. They are not only resisting discrimination, but also reimagining futures rooted in equity, care, and collective wellbeing.
Census Year 2078 BS (2021 AD) | Source: Central Bureau of Statistics
| Total Population Nepal | 2,91,64,578 | 100% |
| Total Dalit Population | 38,60,890 | 13.4% |
| Hill Origin | 25,01,612 | 8.6% |
| Madhesi / Terai Origin | 13,92,378 | 4.8% |
Read about the incidents of caste-based injustices in Nepal
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