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The Dalit Panthers defined themselves as the outcry of a genuine and irrepressible emotion, an expression of moral disapproval that gave birth to the revolutionary agency of the Dalits. Although there was a class dimension to the violence against Dalit villagers (who are mostly employed as agricultural labourers and whom the dominant castes thus wished to coerce violently), the upper castes’ growing resentment towards Dalit militancy was focused mainly on the educated sections’ social mobility thanks to job quotas in the administration. The Ambedkarite emphasis on social and political activism by educated Dalits was perceived as potentially disruptive for the social order of the villages. The riot was significantly triggered by a symbolic measure: in June 1978 the Maharashtra government accepted the Dalit demand of renaming the Aurangabad University after Ambedkar. This gave official recognition to the Dalit community’s great man, whose biography was turned into a role model of the Dalit intelligentsia’s commitment to their community. As I have argued regarding the installation of Ambedkar statues in Uttar Pradesh, Dalit activists’ struggles for the public recognition of their great man was also an attempt to highlight their own moral authority within the Dalit community (Jaoul 2006).


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